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Majjhima Nikāya 4 Middle Discourses 4
Bhayabheravasutta Fear and Dread
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then Jānussoṇi of the divine caste went to the Blessed One and exchanged greetings with him,Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“yeme, bho gotama, kulaputtā bhavantaṁ gotamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, bhavaṁ tesaṁ gotamo pubbaṅgamo, bhavaṁ tesaṁ gotamo bahukāro, bhavaṁ tesaṁ gotamo samādapetā; ‘Master Gotama, when clansmen have gone forth from the home life into homelessness out of faith in Master Gotama, do they have Master Gotama for their leader, their helper and their guide? “Worthy Gotama, those gentlemen who, out of faith in you, have gone forth from the lay life to homelessness have you to lead the way, help them out, and give them encouragement.
bhoto ca pana gotamassa sā janatā diṭṭhānugatiṁ āpajjatī”ti. And do these people follow the implications of Master Gotama’s view?’And those people follow the worthy Gotama’s example.”
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. ‘That is so, divine, that is so. “That’s so true, brahmin! Everything you say is true, brahmin!”
Ye te, brāhmaṇa, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, ahaṁ tesaṁ pubbaṅgamo, ahaṁ tesaṁ bahukāro, ahaṁ tesaṁ samādapetā; When clansmen have gone forth from the home life into homelessness out of faith in me, they have me for their leader, their helper and their guide.
mama ca pana sā janatā diṭṭhānugatiṁ āpajjatī”ti. And these people do follow the implications of my view.’
“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, ‘But Master Gotama, remote jungle-thicket resting places in the forest are hard to endure, seclusion is hard to achieve and it is hard to enjoy isolation. “But worthy Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in solitude.
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti. One would think the jungles must rob a bhikkhu of his mind, if he has no concentration.’The forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.”
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. ‘That is so, divine, that is so. “That’s so true, brahmin! Everything you say is true, brahmin!
Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, Remote jungle-thicket resting places in the forest are hard to endure, seclusion is hard to achieve and it is hard to enjoy isolation.
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno. One would think the jungles must rob a bhikkhu of his mind, if he has no concentration.’
Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘Before my enlightenment, while I was still only an unenlightened Bodhisatta, I too (considered) thus: Before my awakening—when I was still unawakened but intent on awakening—I too thought,
‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, “Remote jungle-thicket resting places are hard to endure … ‘Remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in solitude.
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti. the jungles must rob a bhikkhu of his mind, if he has no concentration.”The forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.’
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘I considered thus: Then I thought,
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “Whenever monks or divines resort to remote jungle-thicket resting places in the forest unpurified in bodily conduct, then owing to the defect in their unpurified bodily conduct these worthy monks and divines evoke unprofitable fear and dread. ‘There are ascetics and brahmins with unpurified conduct of body, speech, and mind who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of these defects in their conduct.
Na kho panāhaṁ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I do not resort to remote jungle-thicket resting places in the forest unpurified in bodily conduct.But I don’t frequent remote lodgings in the wilderness and the forest with unpurified conduct of body, speech, and mind.
parisuddhakāyakammantohamasmi. I am purified in bodily conduct. My conduct is purified.
Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. I resort to remote jungle-thicket resting places, as it were, one of the Noble Ones, with bodily conduct purified.” I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified conduct of body, speech, and mind.’
Etamahaṁ, brāhmaṇa, parisuddhakāyakammataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Seeing in myself this purity of bodily conduct, I found great solace dwelling in the forest.Seeing this purity of conduct in myself I felt even more unruffled about staying in the forest.
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘I (considered) thus: Then I thought,
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā …pe… “Whenever monks or divines … unpurified in verbal conduct … evoke unprofitable fear and dread. But I … am purified in verbal conduct …” I found great solace dwelling in the forest.
aparisuddhamanokammantā …pe… ‘I (considered) thus: “Whenever monks or divines … unpurified in mental conduct … evoke great fear and dread. I am purified in mental conduct …”
aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘ “… unpurified in livelihood … ‘There are ascetics and brahmins with unpurified livelihood who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of these defects in their livelihood.
Na kho panāhaṁ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I don’t frequent remote lodgings in the wilderness and the forest with unpurified livelihood.
parisuddhājīvohamasmi. I am purified in livelihood …”My livelihood is purified.
Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified livelihood.’
Etamahaṁ, brāhmaṇa, parisuddhājīvataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Seeing this purity of livelihood in myself I felt even more unruffled about staying in the forest.
Tassa mayhaṁ, brāhmaṇa, etadahosi: Then I thought,
‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… covetous and keenly affected by lust for sensual desires … ‘There are ascetics and brahmins full of desire for sensual pleasures, with acute lust …
Na kho panāhaṁ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
anabhijjhālūhamasmi. I am uncovetous …”I am not full of desire …’
Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, anabhijjhālutaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… with a mind of ill-will … ‘There are ascetics and brahmins full of ill will, with malicious intentions …
Na kho panāhaṁ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
mettacittohamasmi. I have a mind of loving-kindness …”I have a heart full of love …’
Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, mettacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā thinamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thinamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… obsessed by lethargy and drowsiness … ‘There are ascetics and brahmins overcome with dullness and drowsiness …
Na kho panāhaṁ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vigatathinamiddhohamasmi. I am without lethargy and drowsiness …”I am rid of dullness and drowsiness …’
Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, vigatathinamiddhataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘
‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… with agitated and unquiet mind … ‘There are ascetics and brahmins who are restless, with minds unsettled …
Na kho panāhaṁ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vūpasantacittohamasmi. I have a quiet mind …”My mind is settled …’
Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, vūpasantacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… doubting and uncertain … ‘There are ascetics and brahmins who are doubting and uncertain …
Na kho panāhaṁ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
tiṇṇavicikicchohamasmi. I have gone beyond uncertainty …”I’ve gone beyond doubt …’
Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, tiṇṇavicikicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṁsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṁsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘ “… given to self-praise and disparagement of others … ‘There are ascetics and brahmins who glorify themselves and put others down …
Na kho panāhaṁ attukkaṁsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
anattukkaṁsako aparavambhīhamasmi. I am not given to self-praise and disparagement of others …”I don’t glorify myself and put others down …’
Ye hi vo ariyā anattukkaṁsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, anattukkaṁsakataṁ aparavambhitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… subject to alarm and terror …‘There are ascetics and brahmins who are cowardly and craven …
Na kho panāhaṁ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vigatalomahaṁsohamasmi. I am not subject to alarm and terror …”I don’t get startled …’
Ye hi vo ariyā vigatalomahaṁsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, vigatalomahaṁsataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… desirous of gain, honour and renown …‘There are ascetics and brahmins who enjoy possessions, honor, and popularity …
Na kho panāhaṁ lābhasakkārasilokaṁ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
appicchohamasmi. I have few wishes …”I have few wishes …’
Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, appicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti, kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… idle and wanting in energy …‘There are ascetics and brahmins who are lazy and lack energy …
Na kho panāhaṁ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
āraddhavīriyohamasmi. I am energetic …”I am energetic …’
Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, āraddhavīriyataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… forgetful and unaware …‘There are ascetics and brahmins who are unmindful and lack situational awareness …
Na kho panāhaṁ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
upaṭṭhitassatihamasmi. I have established mindfulness …”I am mindful …’
Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, upaṭṭhitassatitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “… unconcentrated with straying mind …‘There are ascetics and brahmins who lack immersion, with straying minds …
Na kho panāhaṁ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
samādhisampannohamasmi. I am perfect in concentration …”I am accomplished in immersion …’
Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Etamahaṁ, brāhmaṇa, samādhisampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘I (considered) thus:
‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. “Whenever monks or divines resort to remote jungle-thicket resting places in the forest devoid of understanding and drivelling, then owing to the defect of their being devoid of understanding and drivelling, these worthy monks and divines evoke unprofitable fear and dread.‘There are ascetics and brahmins who are witless and idiotic who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of the defects of witlessness and stupidity.
Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I do not resort to remote jungle-thicket resting places in the forest devoid of understanding and drivelling. But I don’t frequent remote lodgings in the wilderness and the forest witless and idiotic.
paññāsampannohamasmi. I am perfect in understanding. I am accomplished in wisdom.
Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. I resort to remote jungle-thicket resting places in the forest, as it were, one of the Noble ones perfect in understanding.” I am one of those noble ones who frequent remote lodgings in the wilderness and the forest accomplished in wisdom.’
Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Seeing in myself this perfection of understanding, I found great solace in dwelling in the forest.Seeing this accomplishment of wisdom in myself I felt even more unruffled about staying in the forest.
Soḷasapariyāyaṁ niṭṭhitaṁ.
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘I (considered) thus: Then I thought,
‘yannūnāhaṁ yā tā rattiyo abhiññātā abhilakkhitā—“There are the specially holy nights of the (half-moon of the) Fourteenth, the (half-moon of the) Fifteenth, and the Quarter-moon of the Eighth. ‘There are certain nights that are recognized as specially portentous:
cātuddasī pañcadasī aṭṭhamī ca pakkhassa—the fourteenth, fifteenth, and eighth of the fortnight.
tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu vihareyyaṁ appeva nāmāhaṁ bhayabheravaṁ passeyyan’ti. Now what if I dwell on such nights as these in such awe-inspiring, horrifying abodes such as orchard shrines, woodland shrines, and tree shrines. Perhaps I too might encounter that fear and dread?”On such nights, why don’t I stay in awe-inspiring and hair-raising shrines in parks, forests, and trees? In such lodgings, hopefully I might see that fear and dread.’
So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā—‘And later, on such specially holy nights as the (half-moon of the) Fourteenth, the (half-moon of the) Fifteenth, and the quarter-moon of the Eighth, Some time later, that’s what I did.
cātuddasī pañcadasī aṭṭhamī ca pakkhassa—
tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu viharāmi. I dwelt in such awe-inspiring, horrifying abodes such as orchard shrines, woodland shrines and tree shrines.
Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṁ pāteti, vāto vā paṇṇakasaṭaṁ ereti; And while I dwelt there, a wild animal would come up to me, or a peacock would knock off a branch, or the wind would rustle the leaves. As I was staying there a deer came by, or a peacock snapped a twig, or the wind rustled the leaves.
tassa mayhaṁ brāhmaṇa etadahosi: I (thought): Then I thought,
‘etaṁ nūna taṁ bhayabheravaṁ āgacchatī’ti. “What now if this is the fear and dread coming?” ‘Is this that fear and dread coming?’
Tassa mayhaṁ, brāhmaṇa, etadahosi: I (thought): Then I thought,
‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi? “Why do I dwell always expecting fear and dread? ‘Why do I always meditate expecting that fear to come?
Yannūnāhaṁ yathābhūtaṁ yathābhūtassa me taṁ bhayabheravaṁ āgacchati, tathābhūtaṁ tathābhūtova taṁ bhayabheravaṁ paṭivineyyan’ti. What if I subdue that fear and dread while keeping the posture that I am in when it finds me?’Why don’t I get rid of that fear and dread just as it comes, while remaining just as I am?’
Tassa mayhaṁ, brāhmaṇa, caṅkamantassa taṁ bhayabheravaṁ āgacchati. ‘While I walked, the fear and dread came upon me. Then that fear and dread came upon me as I was walking.
So kho ahaṁ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṁ bhayabheravaṁ paṭivinemi. I neither stood nor sat nor lay down till I had subdued that fear and dread. I didn’t stand still or sit down or lie down until I had got rid of that fear and dread while walking.
Tassa mayhaṁ, brāhmaṇa, ṭhitassa taṁ bhayabheravaṁ āgacchati. While I stood, the fear and dread came upon me. Then that fear and dread came upon me as I was standing.
So kho ahaṁ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṁ bhayabheravaṁ paṭivinemi. I neither walked nor sat nor lay down till I had subdued that fear and dread. I didn’t walk or sit down or lie down until I had got rid of that fear and dread while standing.
Tassa mayhaṁ, brāhmaṇa, nisinnassa taṁ bhayabheravaṁ āgacchati. While I sat, the fear and dread came upon me. Then that fear and dread came upon me as I was sitting.
So kho ahaṁ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṁ bhayabheravaṁ paṭivinemi. I neither walked nor stood nor lay down till I had subdued that fear and dread. I didn’t lie down or stand still or walk until I had got rid of that fear and dread while sitting.
Tassa mayhaṁ, brāhmaṇa, nipannassa taṁ bhayabheravaṁ āgacchati. While I lay down, the fear and dread came upon me. Then that fear and dread came upon me as I was lying down.
So kho ahaṁ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṁ bhayabheravaṁ paṭivinemi. I neither walked nor stood nor sat till I had subdued that fear and dread.I didn’t sit up or stand still or walk until I had got rid of that fear and dread while lying down.
Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divāti sañjānanti, divāyeva samānaṁ rattīti sañjānanti. There are monks and divines who perceive day when it is night and perceive night when it is day. There are some ascetics and brahmins who perceive that it’s day when in fact it’s night, or perceive that it’s night when in fact it’s day.
Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi. I say that on their part that is a deluded man’s abiding. This meditation of theirs is delusional, I say.
Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi. Now I perceive night when it is night and perceive day when it is day.I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day.
Yaṁ kho taṁ, brāhmaṇa, sammā vadamāno vadeyya: Rightly speaking, were it to be said of someone: And if there’s anyone of whom it may be rightly said that
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya: “A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of pity for the world, for the benefit, welfare and happiness of gods and men”,a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. it is of me indeed that rightly speaking it should be said thus.
Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Tireless energy was aroused in me and unforgetting mindfulness established, my body was tranquil and untroubled, my mind was concentrated and unified.My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed and unified in samādhi.
So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Quite secluded from sensual desires, secluded from unprofitable dhammas, I entered upon and abode in the first jhāna which is accompanied by initial and sustained application with happiness and (bodily) pleasure born of seclusion.Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. With the stilling of initial and sustained application, I entered upon and abode in the second jhāna, which has self-confidence and singleness of mind, without initial application and without sustained application, with happiness and pleasure born of concentration.As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno sukhañca kāyena paṭisaṁvedesiṁ; yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. With the fading as well of happiness I abode in equanimity, mindful and fully aware, still feeling pleasure with the body, I entered upon and abode in the third jhāna, on which account Noble Ones announce: “He has a pleasant abiding who has equanimity and is mindful.”And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. With the abandoning of (bodily) pleasure and pain, and with the previous disappearance of (mental) joy and grief, I entered upon and abode in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, When the concentrated mind was thus quite purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed, I inclined the mind to knowledge of the recollection of past life. I recollected my manifold past life.When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many kinds of past lives.
seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. that is to say, one birth, two births … five births, ten births … fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of (world) contraction, many aeons of (world) expansion, many aeons of (world) contraction and expansion: “There I was so named, of such a race, with such (qualities of) appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I appeared elsewhere; and there too I was so-named, of such a race, with such (qualities of) appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there I appeared here. Thus with details and particulars I recollected my manifold past life.That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.
Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, This was the first True Knowledge attained by me in the first watch of the night. This was the first knowledge, which I achieved in the first watch of the night.
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was banished and true Knowledge arose; darkness was banished and light arose, as (happens) in one who abides diligent, ardent and self-controlled.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. When the concentrated mind was thus quite purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady and attained to imperturbability, I directed, I inclined the mind to knowledge of the passing away and reappearance of beings.When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. With the heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing inferior and superior, fair and ugly, well-behaved and ill-behaved; I understood how beings pass on according to their kammas, thus: “These worthy beings who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, giving effect to wrong view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a state of deprivation, in a bad destination in perdition, even in hell; but these worthy beings, who are well-conducted in body, speech and mind, not revilers of Noble Ones, right in their views, giving effect to right view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a good destination, even in the heavenly world”, thus with heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved; I understood how beings pass on according to their kammas.With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.
Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, This was the second True Knowledge attained by me in the second watch of the night.This was the second knowledge, which I achieved in the middle watch of the night.
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was banished and True Knowledge arose; darkness was banished and light arose as (happens) in one who abides diligent ardent and self-controlled.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. When the concentrated mind was thus purified and bright, unblemished, rid of imperfection, and become malleable, wieldy, steady and attained to unperturbability, I directed, I inclined the mind to knowledge of exhaustion of taints.When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I had direct knowledge thus: “This is suffering”; I had direct knowledge thus: “This is the origin of suffering”; I had direct knowledge thus: “This is the cessation of suffering”; I had direct knowledge thus: “The is the way leading to the cessation of suffering.”I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I had direct knowledge thus: “These are taints”; I had direct knowledge thus: “This is the origin of taints”; I had direct knowledge thus: “This is the cessation of taints”; I had direct knowledge thus: “This is the way leading to the cessation of taints.”I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. When I knew and saw thus, the mind was liberated from the taints of sensual desire, from the taints of being and from the taints of ignorance. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When liberated there came the knowledge: “It is liberated”. When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. I had direct knowledge thus: “Birth is exhausted, the life divine has been lived out, what can be done is done, there is no more of this in the beyond.”I understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, ‘This was the third True Knowledge attained by me in the third watch of the night. This was the third knowledge, which I achieved in the final watch of the night.
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was banished and True Knowledge arose; darkness was banished and light arose as (happens) in one who abides diligent, ardent and self-controlled.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
Siyā kho pana te, brāhmaṇa, evamassa: ‘Now, divine, it might be that you (think) thus: Brahmin, you might think:
‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. “Perhaps the monk Gotama is not free from lust, hate and delusion even today, which is why he still resorts to remote jungle-thicket resting places in the forest.” ‘Perhaps the ascetic Gotama is not free of greed, hate, and delusion even today, and that is why he still frequents remote lodgings in the wilderness and the forest.’
Na kho panetaṁ, brāhmaṇa, evaṁ daṭṭhabbaṁ. But you should not think thus. But you should not see it like this.
Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—It is because I see two benefits that I still resort to remote jungle-thicket resting places in the forest: I see two reasons to frequent remote lodgings in the wilderness and the forest.
attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno”ti. I see a pleasant abiding for myself here and now, and I have pity on the future generations.’I see happiness for myself in this life, and I have sympathy for future generations.”
“Anukampitarūpā vatāyaṁ bhotā gotamena pacchimā janatā, yathā taṁ arahatā sammāsambuddhena. ‘Indeed it is because Master Gotama is an Arahant and Fully Enlightened that he has pity on future generations.“Indeed, worthy Gotama has sympathy for future generations, since he is a perfected one, a fully awakened Buddha.
Abhikkantaṁ, bho gotama. Abhikkantaṁ, bho gotama. ‘Magnificent, Master Gotama! Magnificent, Master Gotama! Excellent, worthy Gotama! Excellent, worthy Gotama!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyesight to see forms.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. ‘I go to Master Gotama for refuge, and to the Dhamma and to the Sangha. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From today let Master Gotama remember me as a follower who has gone to him for refuge for life.’From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Bhayabheravasuttaṁ niṭṭhitaṁ catutthaṁ.