| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ४
Majjhima Nikāya 4
The Middle-Length Suttas Collection 4
भयभेरवसुत्त
Bhayabheravasutta
Fear and Dread
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो जाणुस्सोणि ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो जाणुस्सोणि ब्राह्मणो भगवन्तं एतदवोच:
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ1 vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“येमे, भो गोतम, कुलपुत्ता भवन्तं गोतमं उद्दिस्स सद्धा अगारस्मा अनगारियं पब्बजिता, भवं तेसं गोतमो पुब्बङ्गमो, भवं तेसं गोतमो बहुकारो, भवं तेसं गोतमो समादपेता; भोतो च पन गोतमस्स सा जनता दिट्ठानुगतिं आपज्जती”ति।
“yeme, bho gotama, kulaputtā bhavantaṁ gotamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, bhavaṁ tesaṁ gotamo pubbaṅgamo, bhavaṁ tesaṁ gotamo bahukāro, bhavaṁ tesaṁ gotamo samādapetā; bhoto ca pana gotamassa sā janatā diṭṭhānugatiṁ āpajjatī”ti.
“Master Gotama, those gentlemen who have gone forth from the lay life to homelessness out of faith in Master Gotama have Master Gotama to lead the way, help them out, and give them encouragement. And those people follow Master Gotama’s example.”
“एवमेतं, ब्राह्मण, एवमेतं, ब्राह्मण। ये ते, ब्राह्मण, कुलपुत्ता ममं उद्दिस्स सद्धा अगारस्मा अनगारियं पब्बजिता, अहं तेसं पुब्बङ्गमो, अहं तेसं बहुकारो, अहं तेसं समादपेता; मम च पन सा जनता दिट्ठानुगतिं आपज्जती”ति।
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. Ye te, brāhmaṇa, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, ahaṁ tesaṁ pubbaṅgamo, ahaṁ tesaṁ bahukāro, ahaṁ tesaṁ samādapetā; mama ca pana sā janatā diṭṭhānugatiṁ āpajjatī”ti.
“That’s so true, brahmin! Everything you say is true, brahmin!”
“दुरभिसम्भवानि हि खो, भो गोतम, अरञ्ञवनपत्थानि पन्तानि सेनासनानि, दुक्करं पविवेकं, दुरभिरमं एकत्ते, हरन्ति मञ्ञे मनो वनानि समाधिं अलभमानस्स भिक्खुनो”ति।
“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti.
“But Master Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in solitude. The forests seem to rob the mind of a bhikkhu who isn’t immersed in samādhi.”
“एवमेतं, ब्राह्मण, एवमेतं, ब्राह्मण। दुरभिसम्भवानि हि खो, ब्राह्मण, अरञ्ञवनपत्थानि पन्तानि सेनासनानि, दुक्करं पविवेकं, दुरभिरमं एकत्ते,
हरन्ति मञ्ञे मनो वनानि समाधिं अलभमानस्स भिक्खुनो।“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte,
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.“That’s so true, brahmin! Everything you say is true, brahmin!
मय्हम्पि खो, ब्राह्मण, पुब्बेव सम्बोधा अनभिसम्बुद्धस्स बोधिसत्तस्सेव सतो एतदहोसि: ‘दुरभिसम्भवानि हि खो अरञ्ञवनपत्थानि पन्तानि सेनासनानि, दुक्करं पविवेकं, दुरभिरमं एकत्ते, हरन्ति मञ्ञे मनो वनानि समाधिं अलभमानस्स भिक्खुनोऽति।
Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti.
Before my awakening—when I was still unawakened but intent on awakening—I too thought, ‘Remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in solitude. The forests seem to rob the mind of a bhikkhu who isn’t immersed in samādhi.’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा अपरिसुद्धकायकम्मन्ता अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, अपरिसुद्धकायकम्मन्तसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं अपरिसुद्धकायकम्मन्तो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; परिसुद्धकायकम्मन्तोहमस्मि। ये हि वो अरिया परिसुद्धकायकम्मन्ता अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, परिसुद्धकायकम्मतं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. Na kho panāhaṁ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhakāyakammantohamasmi. Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, parisuddhakāyakammataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Then I thought, ‘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. But I don’t frequent remote lodgings in the wilderness and the forest with unpurified conduct of body, speech, and mind. My conduct is 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.’ Seeing this purity of conduct in myself I felt even more unruffled about staying in the forest.
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा अपरिसुद्धवचीकम्मन्ता …पे… अपरिसुद्धमनोकम्मन्ता …पे… अपरिसुद्धाजीवा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, अपरिसुद्धाजीवसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं अपरिसुद्धाजीवो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; परिसुद्धाजीवोहमस्मि। ये हि वो अरिया परिसुद्धाजीवा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, परिसुद्धाजीवतं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā …pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. Na kho panāhaṁ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, parisuddhājīvataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Then I thought, ‘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. But I don’t frequent remote lodgings in the wilderness and the forest with unpurified livelihood. My livelihood is purified. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified livelihood.’ Seeing this purity of livelihood in myself I felt even more unruffled about staying in the forest.
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा अभिज्झालू कामेसु तिब्बसारागा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, अभिज्झालुकामेसुतिब्बसारागसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं अभिज्झालु कामेसु तिब्बसारागो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; अनभिज्झालूहमस्मि। ये हि वो अरिया अनभिज्झालू अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, अनभिज्झालुतं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. Na kho panāhaṁ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, anabhijjhālutaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Then I thought, ‘There are ascetics and brahmins full of desire for sensual pleasures, with acute lust … I am not full of desire …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा ब्यापन्नचित्ता पदुट्ठमनसङ्कप्पा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, ब्यापन्नचित्तपदुट्ठमनसङ्कप्पसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं ब्यापन्नचित्तो पदुट्ठमनसङ्कप्पो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; मेत्तचित्तोहमस्मि। ये हि वो अरिया मेत्तचित्ता अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, मेत्तचित्ततं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, mettacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins full of ill will, with malicious intentions … I have a heart full of love …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा थिनमिद्धपरियुट्ठिता अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, थिनमिद्धपरियुट्ठानसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं थिनमिद्धपरियुट्ठितो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; विगतथिनमिद्धोहमस्मि। ये हि वो अरिया विगतथिनमिद्धा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, विगतथिनमिद्धतं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā thinamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thinamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. Na kho panāhaṁ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathinamiddhohamasmi. Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, vigatathinamiddhataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins overcome with dullness and drowsiness … I am free of dullness and drowsiness …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा उद्धता अवूपसन्तचित्ता अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, उद्धतअवूपसन्तचित्तसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं उद्धतो अवूपसन्तचित्तो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; वूपसन्तचित्तोहमस्मि। ये हि वो अरिया वूपसन्तचित्ता अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, वूपसन्तचित्ततं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, vūpasantacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who are restless, with no peace of mind … My mind is peaceful …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा कङ्खी विचिकिच्छी अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, कङ्खिविचिकिच्छिसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं कङ्खी विचिकिच्छी अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; तिण्णविचिकिच्छोहमस्मि। ये हि वो अरिया तिण्णविचिकिच्छा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, तिण्णविचिकिच्छतं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, tiṇṇavicikicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who are doubting and uncertain … I’ve gone beyond doubt …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा अत्तुक्कंसका परवम्भी अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, अत्तुक्कंसनपरवम्भनसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं अत्तुक्कंसको परवम्भी अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; अनत्तुक्कंसको अपरवम्भीहमस्मि। ये हि वो अरिया अनत्तुक्कंसका अपरवम्भी अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, अनत्तुक्कंसकतं अपरवम्भितं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ attukkaṁsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi; anattukkaṁsako aparavambhīhamasmi. Ye hi vo ariyā anattukkaṁsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, anattukkaṁsakataṁ aparavambhitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who glorify themselves and put others down … I don’t glorify myself and put others down …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा छम्भी भीरुकजातिका अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, छम्भिभीरुकजातिकसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं छम्भी भीरुकजातिको अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; विगतलोमहंसोहमस्मि। ये हि वो अरिया विगतलोमहंसा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, विगतलोमहंसतं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṁsohamasmi. Ye hi vo ariyā vigatalomahaṁsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, vigatalomahaṁsataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who are cowardly and craven … I don’t get startled …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा लाभसक्कारसिलोकं निकामयमाना अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, लाभसक्कारसिलोकनिकामनसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं लाभसक्कारसिलोकं निकामयमानो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; अप्पिच्छोहमस्मि। ये हि वो अरिया अप्पिच्छा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, अप्पिच्छतं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ lābhasakkārasilokaṁ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; appicchohamasmi. Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, appicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who enjoy possessions, honor, and popularity … I have few wishes …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा कुसीता हीनवीरिया अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, कुसीतहीनवीरियसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं कुसीतो हीनवीरियो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; आरद्धवीरियोहमस्मि। ये हि वो अरिया आरद्धवीरिया अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, आरद्धवीरियतं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, āraddhavīriyataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who are lazy and lack energy … I am energetic …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा मुट्ठस्सती असम्पजाना अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, मुट्ठस्सतिअसम्पजानसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं मुट्ठस्सति असम्पजानो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; उपट्ठितस्सतिहमस्मि। ये हि वो अरिया उपट्ठितस्सती अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, उपट्ठितस्सतितं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, upaṭṭhitassatitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who are unmindful and lack situational awareness … I am mindful …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा असमाहिता विब्भन्तचित्ता अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, असमाहितविब्भन्तचित्तसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं असमाहितो विब्भन्तचित्तो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; समाधिसम्पन्नोहमस्मि। ये हि वो अरिया समाधिसम्पन्ना अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, समाधिसम्पदं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
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. Na kho panāhaṁ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, samādhisampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who lack immersion, with straying minds … I am accomplished in immersion …’
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘ये खो केचि समणा वा ब्राह्मणा वा दुप्पञ्ञा एळमूगा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, दुप्पञ्ञएळमूगसन्दोसहेतु हवे ते भोन्तो समणब्राह्मणा अकुसलं भयभेरवं अव्हायन्ति। न खो पनाहं दुप्पञ्ञो एळमूगो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि; पञ्ञासम्पन्नोहमस्मि। ये हि वो अरिया पञ्ञासम्पन्ना अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति तेसमहं अञ्ञतरोऽति। एतमहं, ब्राह्मण, पञ्ञासम्पदं अत्तनि सम्पस्समानो भिय्यो पल्लोममापादिं अरञ्ञे विहाराय।
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
‘There are ascetics and brahmins who are witless and stupid 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. But I don’t frequent remote lodgings in the wilderness and the forest witless and stupid. I am accomplished in wisdom. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest accomplished in wisdom.’ Seeing this accomplishment of wisdom in myself I felt even more unruffled about staying in the forest.
सोळसपरियायं निट्ठितं।
Soḷasapariyāyaṁ niṭṭhitaṁ.
तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘यन्नूनाहं या ता रत्तियो अभिञ्ञाता अभिलक्खिता—चातुद्दसी पञ्चदसी अट्ठमी च पक्खस्स—तथारूपासु रत्तीसु यानि तानि आरामचेतियानि वनचेतियानि रुक्खचेतियानि भिंसनकानि सलोमहंसानि तथारूपेसु सेनासनेसु विहरेय्यं अप्पेव नामाहं भयभेरवं पस्सेय्यन्ऽति। सो खो अहं, ब्राह्मण, अपरेन समयेन या ता रत्तियो अभिञ्ञाता अभिलक्खिता—चातुद्दसी पञ्चदसी अट्ठमी च पक्खस्स—तथारूपासु रत्तीसु यानि तानि आरामचेतियानि वनचेतियानि रुक्खचेतियानि भिंसनकानि सलोमहंसानि तथारूपेसु सेनासनेसु विहरामि। तत्थ च मे, ब्राह्मण, विहरतो मगो वा आगच्छति, मोरो वा कट्ठं पातेति, वातो वा पण्णकसटं एरेति; तस्स मय्हं ब्राह्मण एतदहोसि: ‘एतं नून तं भयभेरवं आगच्छतीऽति। तस्स मय्हं, ब्राह्मण, एतदहोसि: ‘किं नु खो अहं अञ्ञदत्थु भयपटिकङ्खी विहरामि? यन्नूनाहं यथाभूतं यथाभूतस्स मे तं भयभेरवं आगच्छति, तथाभूतं तथाभूतोव तं भयभेरवं पटिविनेय्यन्ऽति। तस्स मय्हं, ब्राह्मण, चङ्कमन्तस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव तिट्ठामि न निसीदामि न निपज्जामि, याव चङ्कमन्तोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, ठितस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव चङ्कमामि न निसीदामि न निपज्जामि। याव ठितोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, निसिन्नस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव निपज्जामि न तिट्ठामि न चङ्कमामि, याव निसिन्नोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, निपन्नस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव निसीदामि न तिट्ठामि न चङ्कमामि, याव निपन्नोव तं भयभेरवं पटिविनेमि।
Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘yannūnāhaṁ yā tā rattiyo abhiññātā abhilakkhitā—cātuddasī pañcadasī aṭṭhamī ca pakkhassa—tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu vihareyyaṁ appeva nāmāhaṁ bhayabheravaṁ passeyyan’ti. So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā—cātuddasī pañcadasī aṭṭhamī ca pakkhassa—tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu viharāmi. Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṁ pāteti, vāto vā paṇṇakasaṭaṁ2 ereti; tassa mayhaṁ brāhmaṇa etadahosi: ‘etaṁ nūna taṁ bhayabheravaṁ āgacchatī’ti. Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi? Yannūnāhaṁ yathābhūtaṁ yathābhūtassa me taṁ bhayabheravaṁ āgacchati, tathābhūtaṁ tathābhūtova3 taṁ bhayabheravaṁ paṭivineyyan’ti. Tassa mayhaṁ, brāhmaṇa, caṅkamantassa taṁ bhayabheravaṁ āgacchati. So kho ahaṁ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṁ bhayabheravaṁ paṭivinemi. Tassa mayhaṁ, brāhmaṇa, ṭhitassa taṁ bhayabheravaṁ āgacchati. So kho ahaṁ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṁ bhayabheravaṁ paṭivinemi. Tassa mayhaṁ, brāhmaṇa, nisinnassa taṁ bhayabheravaṁ āgacchati. So kho ahaṁ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṁ bhayabheravaṁ paṭivinemi. Tassa mayhaṁ, brāhmaṇa, nipannassa taṁ bhayabheravaṁ āgacchati. So kho ahaṁ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṁ bhayabheravaṁ paṭivinemi.
Then I thought, ‘There are certain nights that are recognized as specially portentous: the fourteenth, fifteenth, and eighth of the fortnight. 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.’ Some time later, that’s what I did. As I was staying there a deer came by, or a peacock snapped a twig, or the wind rustled the leaves. Then I thought, ‘Is this that fear and dread coming?’ Then I thought, ‘Why do I always meditate expecting that fear and terror to come? Why don’t I get rid of that fear and dread just as it comes, while remaining just as I am?’ Then that fear and dread came upon me as I was walking. I didn’t stand still or sit down or lie down until I had got rid of that fear and dread while walking. Then that fear and dread came upon me as I was standing. I didn’t walk or sit down or lie down until I had got rid of that fear and dread while standing. Then that fear and dread came upon me as I was sitting. I didn’t lie down or stand still or walk until I had got rid of that fear and dread while sitting. Then that fear and dread came upon me as I was lying down. I didn’t sit up or stand still or walk until I had got rid of that fear and dread while lying down.
सन्ति खो पन, ब्राह्मण, एके समणब्राह्मणा रत्तिंयेव समानं दिवाति सञ्जानन्ति, दिवायेव समानं रत्तीति सञ्जानन्ति। इदमहं तेसं समणब्राह्मणानं सम्मोहविहारस्मिं वदामि। अहं खो पन, ब्राह्मण, रत्तिंयेव समानं रत्तीति सञ्जानामि, दिवायेव समानं दिवाति सञ्जानामि। यं खो तं, ब्राह्मण, सम्मा वदमानो वदेय्य: ‘असम्मोहधम्मो सत्तो लोके उप्पन्नो बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽति, ममेव तं सम्मा वदमानो वदेय्य: ‘असम्मोहधम्मो सत्तो लोके उप्पन्नो बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽति।
Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divāti sañjānanti, divāyeva samānaṁ rattīti sañjānanti. Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi. Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi. Yaṁ kho taṁ, brāhmaṇa, sammā vadamāno vadeyya: ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya: ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
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. This meditation of theirs is delusional, I say. I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day. And if there’s anyone of whom it may be rightly said that a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.
आरद्धं खो पन मे, ब्राह्मण, वीरियं अहोसि असल्लीनं, उपट्ठिता सति असम्मुट्ठा, पस्सद्धो कायो असारद्धो, समाहितं चित्तं एकग्गं। सो खो अहं, ब्राह्मण, विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहासिं। वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहासिं। पीतिया च विरागा उपेक्खको च विहासिं, सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदेसिं; यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहासिं। सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहासिं।
Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno sukhañca kāyena paṭisaṁvedesiṁ; yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected were stilled, I entered and remained in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनिन्नामेसिं। सो अनेकविहितं पुब्बेनिवासं अनुस्सरामि, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरामि।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, 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.
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. 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.
अयं खो मे, ब्राह्मण, रत्तिया पठमे यामे पठमा विज्जा अधिगता, अविज्जा विहता विज्जा उप्पन्ना, तमो विहतो आलोको उप्पन्नो, यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो।
Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनिन्नामेसिं। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सामि चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानामि: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता वचीदुच्चरितेन समन्नागता मनोदुच्चरितेन समन्नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना; ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना। इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता वचीसुचरितेन समन्नागता मनोसुचरितेन समन्नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना; ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नाऽति। इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सामि चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानामि।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. 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.
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. 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 are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re 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 spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re 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 are reborn according to their deeds.
अयं खो मे, ब्राह्मण, रत्तिया मज्झिमे यामे दुतिया विज्जा अधिगता, अविज्जा विहता विज्जा उप्पन्ना, तमो विहतो आलोको उप्पन्नो, यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो।
Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनिन्नामेसिं। सो ‘इदं दुक्खन्ऽति यथाभूतं अब्भञ्ञासिं, ‘अयं दुक्खसमुदयोऽति यथाभूतं अब्भञ्ञासिं, ‘अयं दुक्खनिरोधोऽति यथाभूतं अब्भञ्ञासिं, ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं अब्भञ्ञासिं। ‘इमे आसवाऽति यथाभूतं अब्भञ्ञासिं, ‘अयं आसवसमुदयोऽति यथाभूतं अब्भञ्ञासिं, ‘अयं आसवनिरोधोऽति यथाभूतं अब्भञ्ञासिं, ‘अयं आसवनिरोधगामिनी पटिपदाऽति यथाभूतं अब्भञ्ञासिं।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. ‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
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. 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’. 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’.
तस्स मे एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चित्थ, भवासवापि चित्तं विमुच्चित्थ, अविज्जासवापि चित्तं विमुच्चित्थ। विमुत्तस्मिं विमुत्तमिति ञाणं अहोसि।
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति अब्भञ्ञासिं।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
अयं खो मे, ब्राह्मण, रत्तिया पच्छिमे यामे ततिया विज्जा अधिगता, अविज्जा विहता विज्जा उप्पन्ना, तमो विहतो आलोको उप्पन्नो, यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो।
Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
This was the third knowledge, which I achieved in the final watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
सिया खो पन ते, ब्राह्मण, एवमस्स: ‘अज्जापि नून समणो गोतमो अवीतरागो अवीतदोसो अवीतमोहो, तस्मा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवतीऽति। न खो पनेतं, ब्राह्मण, एवं दट्ठब्बं। द्वे खो अहं, ब्राह्मण, अत्थवसे सम्पस्समानो अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवामि—अत्तनो च दिट्ठधम्मसुखविहारं सम्पस्समानो, पच्छिमञ्च जनतं अनुकम्पमानो”ति।
Siyā kho pana te, brāhmaṇa, evamassa: ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. Na kho panetaṁ, brāhmaṇa, evaṁ daṭṭhabbaṁ. Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno”ti.
Brahmin, you might think: ‘Perhaps the Master 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.’ But you should not see it like this. I see two reasons to frequent remote lodgings in the wilderness and the forest. I see a happy life for myself in the present, and I have compassion for future generations.”
“अनुकम्पितरूपा वतायं भोता गोतमेन पच्छिमा जनता, यथा तं अरहता सम्मासम्बुद्धेन। अभिक्कन्तं, भो गोतम। अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Anukampitarūpā vatāyaṁ bhotā gotamena pacchimā janatā, yathā taṁ arahatā sammāsambuddhena. Abhikkantaṁ, bho gotama. Abhikkantaṁ, bho 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Indeed, Master Gotama has compassion for future generations, since he is a perfected one, a fully awakened Buddha. Excellent, Master Gotama! Excellent, Master Gotama! 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, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
भयभेरवसुत्तं निट्ठितं चतुत्थं।
Bhayabheravasuttaṁ niṭṭhitaṁ catutthaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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