Bhayabheravasutta

Majjhima Nikāya 4

Fear and Dread · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

to thatTassa memayhaṁ, brahminbrāhmaṇa, this occurredetadahosi:
those who‘ye indeedkho whoeverkeci asceticssamaṇā orvā brahminsbrāhmaṇā orvā witlessduppaññā stupideḷamūgā wilderness and forestaraññavanapatthāni remotepantāni lodgingssenāsanāni frequentpaṭisevanti, due to witlessness and stupidityduppaññaeḷamūgasandosahetu surelyhave thosete dearbhonto ascetics and brahminssamaṇabrāhmaṇā unskillfulakusalaṁ fear and dreadbhayabheravaṁ summonavhāyanti.
notNa indeedkho but Ipanāhaṁ witlessduppañño stupideḷamūgo wilderness and forestaraññavanapatthāni remotepantāni lodgingssenāsanāni I frequentpaṭisevāmi;
I am accomplished in wisdompaññāsampannohamasmi.
those whoYe forhi indeedvo noble onesariyā accomplished in wisdompaññāsampannā wilderness and forestaraññavanapatthāni remotepantāni lodgingssenāsanāni frequentpaṭisevanti of them Itesamahaṁ am one (quote)aññataro’ti.
this IEtamahaṁ, brahminbrāhmaṇa, accomplishment in wisdompaññāsampadaṁ in myselfattani seeingsampassamāno even morebhiyyo became reassuredpallomamāpādiṁ in the forestaraññe for dwellingvihārāya.
the sixteenfold expositionSoḷasapariyāyaṁ is finishedniṭṭhitaṁ.

‘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. But I don’t frequent remote lodgings in the wilderness and the forest witless and idiotic. 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.

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 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.

there areSanti indeedkho moreoverpana, brahminbrāhmaṇa, someeke ascetics and brahminssamaṇabrāhmaṇā while it is nightrattiṁyeva beingsamānaṁ day (quote)divāti they perceivesañjānanti, while it is daydivāyeva beingsamānaṁ night (quote)rattīti they perceivesañjānanti.
this IIdamahaṁ of thosetesaṁ of ascetics and brahminssamaṇabrāhmaṇānaṁ as a deluded dwellingsammohavihārasmiṁ declarevadāmi.
IAhaṁ indeedkho moreoverpana, brahminbrāhmaṇa, while it is nightrattiṁyeva beingsamānaṁ night (quote)rattīti I perceivesañjānāmi, while it is daydivāyeva beingsamānaṁ day (quote)divāti I perceivesañjānāmi.
whatYaṁ indeedkho thattaṁ, brahminbrāhmaṇa, rightlysammā speakingvadamāno might sayvadeyya:
not liable to delusion‘asammohadhammo a beingsatto in the worldloke arisenuppanno for the welfare of manybahujanahitāya for the happiness of manybahujanasukhāya out of sympathy for the worldlokānukampāya for the benefitatthāya welfarehitāya and happinesssukhāya of gods and humans (quote)devamanussānan’ti, of me indeedmameva thattaṁ rightlysammā speakingvadamāno might sayvadeyya:
not liable to delusion‘asammohadhammo a beingsatto in the worldloke arisenuppanno for the welfare of manybahujanahitāya for the happiness of manybahujanasukhāya out of sympathy for the worldlokānukampāya for the benefitatthāya welfarehitāya and happinesssukhāya of gods and humans (quote)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 sympathy for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.

rousedĀraddhaṁ indeedkho moreoverpana myme, brahminbrāhmaṇa, energyvīriyaṁ wasahosi unflaggingasallīnaṁ, establishedupaṭṭhitā mindfulnesssati unconfusedasammuṭṭhā, tranquilpassaddho bodykāyo undisturbedasāraddho, concentratedsamāhitaṁ the mindcittaṁ unifiedekaggaṁ.
soSo indeedkho Iahaṁ, brahminbrāhmaṇa, quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ the firstpaṭhamaṁ jhāna (absorption)jhānaṁ having enteredupasampajja I dweltvihāsiṁ.
of placing and connectingVitakkavicārānaṁ with the stillingvūpasamā internalajjhattaṁ claritysampasādanaṁ of mindcetaso unificationekodibhāvaṁ without placing the mindavitakkaṁ without connectingavicāraṁ born of samādhisamādhijaṁ rapture and blisspītisukhaṁ the seconddutiyaṁ jhāna (absorption)jhānaṁ having enteredupasampajja I dweltvihāsiṁ.
of rapturePītiyā andca with the fadingvirāgā equanimousupekkhako andca I dweltvihāsiṁ, mindfulsato andca awaresampajāno and blisssukhañca with the bodykāyena I experiencedpaṭisaṁvedesiṁ; whichyaṁ thattaṁ the noble onesariyā declareācikkhanti: equanimous‘upekkhako mindfulsatimā dwelling in bliss (quote)sukhavihārī’ti the thirdtatiyaṁ jhāna (absorption)jhānaṁ having enteredupasampajja I dweltvihāsiṁ.
of pleasureSukhassa andca with the giving uppahānā of paindukkhassa andca with the giving uppahānā already beforepubbeva of joy and sadnesssomanassadomanassānaṁ with the endingatthaṅgamā neither painful nor pleasantadukkhamasukhaṁ pure equanimity and mindfulnessupekkhāsatipārisuddhiṁ the fourthcatutthaṁ jhāna (absorption)jhānaṁ having enteredupasampajja I dweltvihāsiṁ.

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. 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. 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. 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.’ 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.

Lite mode — plain HTML for e-readers and old browsers. Full version