Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. 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, the brahmin Jānussoṇi went up to the Buddha, and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: When the amicable and cordial talk was 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, those sons of good families who have gone forth from the lay life to homelessness out of faith in Master Gotama have Master Gotama to lead the way, assist them, and give them encouragement. bhoto ca pana gotamassa sā janatā diṭṭhānugatiṁ āpajjatī”ti. And those people follow Master Gotama’s example.”

“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. “That is exactly how it is, Brahmin.” 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.

“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, “But Master Gotama, remote lodgings in the wilderness and the forest are challenging. Seclusion is hard, and finding joy in solitude is difficult. haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti. The forests seem to rob the mind of a bhikkhu who cannot achieve composure.” *See AN 9.3 for an example.

“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. “That is exactly how it is, Brahmin. Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.

Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: 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 lodgings in the wilderness and the forest are challenging. Seclusion is hard, and finding joy in solitude is difficult. haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti. The forests seem to rob the mind of a bhikkhu who cannot achieve composure.’

Tassa mayhaṁ, brāhmaṇa, etadahosi: Then, I thought, ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins with unpurified conduct of body, speech, and thought who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins give rise to unbeneficial fear and dread because of this defect in their conduct. Na kho panāhaṁ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I do not frequent remote lodgings in the wilderness and the forest with unpurified conduct of body, speech, and thought. parisuddhakāyakammantohamasmi. My conduct is purified. Ye hi vo ariyā parisuddhakāyakammantā 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 conduct of body, speech, and thought.’ Etamahaṁ, brāhmaṇa, parisuddhakāyakammataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Seeing this purity of conduct in myself, I felt even more unconcerned about staying in the forest.

Tassa mayhaṁ, brāhmaṇa, etadahosi: Then I thought, ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā …pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins with unpurified livelihood who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins give rise to unbeneficial fear and dread because of this defect in their livelihood. Na kho panāhaṁ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I do not frequent remote lodgings in the wilderness and the forest with unpurified livelihood. parisuddhājīvohamasmi. 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 unconcerned 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. ‘There are ascetics and brahmins who have longing and acute passion for sensuality… Na kho panāhaṁ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. I am without longing …’ 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. ‘There are ascetics and brahmins with minds of ill-will, with malicious intentions … Na kho panāhaṁ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. I have a mind of friendliness …’ 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. ‘There are ascetics and brahmins overcome with indolence-and-lethargy … Na kho panāhaṁ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathinamiddhohamasmi. I am without indolence-and-lethargy …’ 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. ‘There are ascetics and brahmins who are restless, with unappeased minds … Na kho panāhaṁ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. My mind is appeased …’ 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. ‘There are ascetics and brahmins who are doubting and uncertain … Na kho panāhaṁ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. I have 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. ‘There are ascetics and brahmins who exalt themselves and denigrate others … Na kho panāhaṁ attukkaṁsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi; anattukkaṁsako aparavambhīhamasmi. I do not exalt myself and denigrate others …’ 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. ‘There are ascetics and brahmins who are cowardly and easy to frighten … Na kho panāhaṁ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṁsohamasmi. I am free from trepidation …’ 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. ‘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 …’ 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. ‘There are ascetics and brahmins who are lazy and lack effort … Na kho panāhaṁ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. I am effortful …’ 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. ‘There are ascetics and brahmins who lack recollection-and-awareness … Na kho panāhaṁ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. My recollection is established …’ 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. ‘There are ascetics and brahmins who lack composure, with straying minds … Na kho panāhaṁ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. I am endowed with composure …’ 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: ‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who are witless and stupid who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins give rise to unbeneficial fear and dread because of the defect of witlessness and stupidity. Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I do not frequent remote lodgings in the wilderness and the forest, witless and stupid. paññāsampannohamasmi. I am endowed with understanding. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest, endowed with understanding.’ Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. Seeing this accomplishment of understanding in myself, I felt even more unconcerned about staying in the forest.

Soḷasapariyāyaṁ niṭṭhitaṁ.

Tassa mayhaṁ, brāhmaṇa, etadahosi: Then, I thought, ‘yannūnāhaṁ yā tā rattiyo abhiññātā abhilakkhitā—‘There are certain nights that are well-known and designated: 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. On such nights, why do not I stay in frightening 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—Sometime later, that is what I did. 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 paṇṇakasaṭaṁ ereti; As I was staying there, a deer approached, or a peacock snapped a twig, or the wind rustled the leaves. tassa mayhaṁ brāhmaṇa etadahosi: Then I thought, ‘etaṁ nūna taṁ bhayabheravaṁ āgacchatī’ti. ‘Is this that fear and dread coming?’ Tassa mayhaṁ, brāhmaṇa, etadahosi: Then I thought, ‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi? ‘Why am I always expecting that fear and dread to come? Yannūnāhaṁ yathābhūtaṁ yathābhūtassa me taṁ bhayabheravaṁ āgacchati, tathābhūtaṁ tathābhūtova taṁ bhayabheravaṁ paṭivineyyan’ti. Why do not I dispel that fear and dread in whichever way I am, when it comes?’ Tassa mayhaṁ, brāhmaṇa, caṅkamantassa taṁ bhayabheravaṁ āgacchati. 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 did not stand still, or sit down, or lie down until I had dispelled that fear and dread while walking. Tassa mayhaṁ, brāhmaṇa, ṭhitassa taṁ bhayabheravaṁ āgacchati. 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 did not walk, or sit down, or lie down until I had dispelled that fear and dread while standing. Tassa mayhaṁ, brāhmaṇa, nisinnassa taṁ bhayabheravaṁ āgacchati. 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 did not lie down or stand still or walk until I had dispelled that fear and dread while sitting. Tassa mayhaṁ, brāhmaṇa, nipannassa taṁ bhayabheravaṁ āgacchati. 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 did not sit up or stand still or walk until I had dispelled that fear and dread while lying down.

Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divāti sañjānanti, divāyeva samānaṁ rattīti sañjānanti. There are some ascetics and brahmins who perceive that it is day when in fact it is night, or perceive that it is night when in fact it is day. *This statement can be broadened beyond this specific context. It's actually a natural tendency for the ignorant mind to seek relief by [not acknowledging the full weight of the situations it finds itself in](https://www.youtube.com/watch?v=32K94HGsDHQ), and it is not uncommon to approach the Dhamma with that same attitude. Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi. This way of being of theirs is muddled, I say. Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi. I perceive that it is night when in fact it is night, and perceive that it is day when in fact it is day. Yaṁ kho taṁ, brāhmaṇa, sammā vadamāno vadeyya: And if there is 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 liable to muddledness 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 is of me that this should be said. ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. My effort was roused up and steadfast, my recollection was established and lucid, my body was tranquil and undisturbed, and my mind was composed and collected. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Then, having thoroughly withdrawn from sensuality, having withdrawn from unbeneficial phenomena, with thinking and with pondering, with joy and ease born of withdrawal, I abided having entered upon the first jhāna. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. With the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and ease born of composure, I abided having entered upon the second jhāna. 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 of joy, I abided equanimous, recollected, and aware, experiencing ease with the body. I abided having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and at ease.” Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. With the giving up of ease and unease—and with the ending of joys and upsets beforehand—without ease or unease, with purity of equanimity and recollection, I abided having entered upon the fourth jhāna.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, When my mind had become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—I extended it towards the knowledge of 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: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; 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 displeasure, and that was how my life ended. When I passed away from that place, I reappeared 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 displeasure, and that was how my life ended. When I passed away from that place, I reappeared 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 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 destroyed and knowledge arose; darkness was destroyed and light arose, as happens for one who lives heedful, diligent, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. When my mind had become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—I extended it towards the knowledge of the passing away and reappearance of beings. *“Reappearance” is more accurate here than “rebirth”, an expression which in fact does not exist in Pāli (_“punajāti“_). 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 divine eye that is purified and superhuman, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good or a bad destination. I understood how beings reappear according to their actions: ‘These beings engaged in misconduct by way of body, speech, and thought. They found fault with the noble ones; they had wrong view; and they chose to act in line with that wrong view. On the dissolution of the body, after death, they reappear in a place of loss, a bad place, the underworld, hell. These other beings, however, engaged in good conduct by way of body, speech, and thought. They did not find fault with the noble ones; they had right view; and they chose to act in line with that right view. On the dissolution of the body, after death, they reappear in a good place, a heavenly realm.’ And so, with the divine eye that is purified and superhuman, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good or a bad destination. I understood how beings reappear according to their actions.

Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, 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 destroyed, and knowledge arose; darkness was destroyed, and light arose, as happens for one who lives heedful, diligent, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. When my mind had become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—I extended it towards the knowledge of the destruction of the influxes. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I understood as it is: ‘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 understood as it is: ‘These are influxes’ … ‘This is the origin of influxes’ … ‘This is the cessation of influxes’ … ‘This is the practice that leads to the cessation of influxes’.

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was liberated from the defilements of sensuality, being, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was liberated, I knew it was liberated.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. I understood: ‘Birth is destroyed, the renunciate life has been lived, what had to be done has been done, there will be no more of this.’”

Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, 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 destroyed, and knowledge arose; darkness was destroyed, and light arose, as happens for one who abides heedful, diligent, and resolute.

Siyā kho pana te, brāhmaṇa, evamassa: Brahmin, you might think: ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. ‘Perhaps the Master Gotama is not free from passion, aversion, and muddledness 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 see it like this. Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—I see two reasons to frequent remote lodgings in the wilderness and the forest. attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno”ti. I see an easeful abiding in the present experience for myself, and I have compassion for future generations.”

“Anukampitarūpā vatāyaṁ bhotā gotamena pacchimā janatā, yathā taṁ arahatā sammāsambuddhena. “Indeed, Master Gotama has compassion for future generations, since he is an Arahant, a fully awakened Buddha. Abhikkantaṁ, bho gotama. Abhikkantaṁ, bho gotama. Excellent, Master Gotama! Excellent, Master 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. 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 those with good eyesight can see what is there, Master Gotama has made the Dhamma clear in many ways. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Bhayabheravasuttaṁ niṭṭhitaṁ catutthaṁ.

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