Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Then Jāṇussoṇi the brahman approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance. As he was sitting down at a respectful distance, Jāṇussoṇi the brahman spoke thus to the Lord:

“Good Gotama, these who are sons of respectable families, who have gone forth from home into homelessness out of faith in the honoured Gotama, of these the honoured Gotama is the leader, to these the honoured Gotama is of great service, of these the honoured Gotama is the adviser, and these people emulate the views of the honoured Gotama.”

“That is so, brahman, that is so, brahman. These who are sons of respectable families, who have gone forth from home into homelessness out of faith in me, of these I am the leader, to these I am of great service, of these I am the adviser. And these people emulate my views.”

“But, good Gotama, remote lodgings in forest and in woodland wildernesses are hard to put up with, arduous is aloofness, it is difficult to delight in solitude; methinks forests distract the mind of a monk who does not secure concentration.”

“That is so, brahman, that is so, brahman. Remote lodgings in forest and in woodland wildernesses are hard to put up with, arduous is aloofness, it is difficult to delight in solitude; methinks forests distract the mind of a monk who does not secure concentration. Brahman, before my Awakening, and while I was yet merely the Bodhisatta, not a fully self-awakened one, it occurred to me also: Remote lodgings in forest and in woodland wildernesses are hard to put up with, arduous is aloofness, it is difficult to delight in solitude; methinks forests distract the mind of a monk who does not secure concentration.”

In connection with this it occurred to me, brahman: Whatever recluses or brahmans, not wholly pure in bodily actions, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are not wholly pure in bodily actions, indeed evoke (in themselves) unskilled fear and dread. But I, not of impure bodily actions, frequent remote lodgings in forest and woodland wildernesses. I am wholly pure in bodily actions, I am one of those ariyans who, wholly pure in bodily actions, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this complete purity of bodily actions, gained greater assurance for living in the forest.

In connection with this, it occurred to me, brahman: Whatever recluses or brahmans, not wholly pure in action of speech, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are not wholly pure in action of speech, indeed evoke (in themselves) unskilled fear and dread. But I, not of impure action of speech, frequent remote lodgings in forest and woodland wildernesses. I am wholly pure in action of speech, I am one of those ariyans who, wholly pure in action of speech, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this complete purity of action of speech, gained greater assurance for living in the forest.

In connection with this, it occurred to me, brahman: Whatever recluses or brahmans, not wholly pure in action of thought, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are not wholly pure in action of thought, indeed evoke (in themselves) unskilled fear and dread. But I, not of impure action of thought, frequent remote lodgings in forest and woodland wildernesses. I am wholly pure in action of thought, I am one of those ariyans who, wholly pure in action of thought, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this complete purity of action of thought, gained greater assurance for living in the forest.

In connection with this, it occurred to me, brahman: Whatever recluses or brahmans, covetous, strongly passionate in their desires, frequent remote lodgings in the forest and woodland wildernesses, these worthy recluses and brahmans, because they are covetous and strongly passionate in their desires, indeed evoke (in themselves) unskilled fear and dread. But I, not covetous or strongly passionate in my desires, frequent remote lodgings in forest and woodland wildernesses. Without covetousness am I, I am one of those ariyans who, being without covetousness, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this lack of covetousness, gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Whatever recluses or brahmans, corrupt in heart, wicked in thought and purpose, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans because they are corrupt in heart, wicked in thought and purpose, indeed evoke (in themselves) unskilled fear and dread. Not corrupt in heart, nor wicked in thought and purpose do I frequent remote lodgings in forest and woodland wildernesses. Of a mind of friendliness am I, I am one of those ariyans who, with a mind of friendliness, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this mind of friendliness, gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Whatever recluses or brahmans, obsessed by sloth or torpor, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are obsessed by sloth and torpor, indeed evoke (in themselves) unskilled fear and dread. Not obsessed by sloth and torpor do I frequent remote lodgings in forest and woodland wildernesses. I have got rid of sloth and torpor, I am one of those ariyans who, rid of sloth and torpor, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself that sloth and torpor were got rid of, gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Whatever recluses or brahmans, unbalanced, of unquiet minds, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are of unquiet minds, they indeed evoke (in themselves) unskilled fear and dread. Not unbalanced, not of unquiet mind do I frequent remote lodgings in forest and woodland wildernesses. Of quiet mind am I, I am one of those ariyans who, with quiet minds, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this quiet mind, gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Whatever recluses or brahmans, doubting, perplexed, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are doubting, perplexed, they indeed evoke (in themselves) unskilled fear and dread. Not doubting, not perplexed do I frequent remote lodgings in forest and woodland wildernesses. Crossed over doubt am I, I am one of those ariyans who, crossed over doubt, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this doubt crossed over, gained greater assurance for living in the forest.

In connection with this, brahman it occurred to me: Whatever recluses or brahmans, extolling themselves, disparaging others, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are extolling themselves, disparaging others, they indeed evoke (in themselves) unskilled fear and dread. Not extolling myself, not disparaging others do I frequent remote lodgings in forest and woodland wildernesses. Not an extoller of self am I, not a disparager of others, I am one of those ariyans who, not extolling self, not disparaging others, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this lack of extolling self, this lack of disparaging others, gained greater assurance for living in the forest.

In connection with this, brahman it occurred to me: Whatever recluses or brahmans, terrified, affrighted, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are terrified, affrighted, they indeed evoke (in themselves) unskilled fear and dread. Not terrified, not affrighted do I frequent remote lodgings in forest and woodland wildernesses. Not horrified am I, I am one of those ariyans who, not extolling self, not horrified, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this, gained greater assurance for living in the forest.

In connection with this, brahman it occurred to me: Whatever recluses or brahmans, striving after gains, honours, fame, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are striving after gains, honours, fame, they indeed evoke (in themselves) unskilled fear and dread. Not striving after gains, honours, fame do I frequent remote lodgings in forest and woodland wildernesses. Of few desires am I, I am one of those ariyans of few desires who frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this gained greater assurance for living in the forest.

In connection with this, brahman it occurred to me: Whatever recluses or brahmans, lethargic, lacking in energy, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are lethargic and lacking in energy, they indeed evoke (in themselves) unskilled fear and dread. Not lethargic, not lacking in energy do I frequent remote lodgings in forest and woodland wildernesses. Of stirred up energy am I, I am one of those ariyans of stirred up energy who frequent remote lodgings in forest and woodland wildernesses. Of stirred up energy am I, I am one of those ariyans of stirred up energy who frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this stirred up energy gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Whatever recluses, of muddled mindfulness, not clearly conscious, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are of muddled mindfulness, not clearly conscious, they indeed evoke (in themselves) unskilled fear and dread. Not of muddled mindfulness, not not clearly conscious, do I frequent remote lodgings in forest and woodland wildernesses. Of raised up mindfulness am I, I am one of those ariyans of raised up mindfulness who frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this raised up mindfulness gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Whatever recluses or brahmans, not composed, their minds wavering, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are not composed, because their minds are wavering, indeed evoke (in themselves) unskilled fear and dread. Not not composed, my mind not wavering do I frequent remote lodgings in forest and woodland wildernesses. Possessed of concentration am I, I am one of those ariyans who, possessed of concentration, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this possession of concentration, gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Whatever recluses or brahmans, weak in intuitive wisdom, drivellers, frequent remote lodgings in forest and woodland wildernesses, these worthy recluses and brahmans, because they are weak in intuitive wisdom, drivellers, indeed evoke (in themselves) unskilled fear and dread. Not weak in intuitive wisdom, not a driveller do I frequent remote lodgings in forest and woodland wildernesses. Possessed of intuitive wisdom am I, I am one of those ariyans who, possessed of intuitive wisdom, frequent remote lodgings in forest and woodland wildernesses. I, brahman, beholding in myself this possession of intuitive wisdom, gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Suppose that I, on those recognised and fixed nights: the fourteenth, fifteenth and eighth of the half-months, should stay in such frightening and horrifying lodgings as park-shrines, forest-shrines, tree-shrines, so that I should see that fear and dread. So I, brahman, after a time, on those recognised and fixed nights, the fourteenth, the fifteenth and the eighth of the half-months, stayed in such frightening and horrifying places as park-shrines, forest-shrines, tree-shrines. As I was staying there, brahman, either an animal came along, or a peacock broke off a twig, or the wind rustled the fallen leaves. It occurred to me: Surely this is that fear and dread coming.

Then it occurred to me, brahman: Why am I staying longing for nothing but fear? Suppose now that I, in whatever posture I may be as that fear and dread come upon me should, while in that same posture, drive out that fear and dread? If, brahman, that fear and dread came upon me while I was pacing up and down, I, brahman, neither stood still nor sat down nor lay down, but drove out that fear and dread as I was pacing up and down. While I was standing, brahman, that fear and dread came upon me. So I, brahman, neither paced up and down nor sat down nor lay down until I had, while I was standing, driven out that fear and dread. While I was sitting down, brahman, that fear and dread came upon me. So I, brahman, neither lay down nor stood up nor paced up and down until, while I was sitting down, I drove out that fear and dread. While I was lying down, brahman, that fear and dread came upon me. So I, brahman, neither sat down nor stood up nor paced up and down until I had, while I was lying down, driven out that fear and dread.

Now there are, brahman, some recluses and brahmans who suppose that night is similar to day and who suppose that day is similar to night. Of these recluses and brahmans I say that they are living in bewilderment. For I, brahman, suppose that night is similar to night, I suppose that day is similar to day. Whoever, brahman, in speaking aright should say: ‘A being not liable to bewilderment has arisen in the world for the welfare of the many-folk, for the happiness of the many-folk, out of compassion for the world, for the good, the welfare, the happiness of devas and men, then, in speaking aright of me he would say: ‘A being not liable to bewilderment has arisen in the world for the welfare of the many-folk, for the happiness of the many-folk, out of compassion for the world, for the good, the welfare, the happiness of devas and men.‘

Unsluggish energy is stirred up by me, brahman, unmuddled mindfulness is raised up, my body is tranquil, impassible, my mind composed, one-pointed. (1) So I, brahman, aloof from pleasures of the senses, aloof from unskilled states of mind, entered into the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. (2) By allaying initial and discursive thought, with the mind subjectively tranquillised and fixed on one point, I entered into and abided in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful. (3) By the fading out of rapture, I dwelt with equanimity, attentive, and clearly conscious; and I experienced in my person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and I entered into and abided in the third meditation. (4) By getting rid of joy, by getting rid of anguish, by the going down of my former pleasures and sorrows, I entered into and abided in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.

Thus with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to (1) the knowledge and recollection of former habitations. I remembered a variety of former habitations, thus: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration; such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here. Thus I remember divers former habitations in all their modes and detail. This, brahman, was the first knowledge attained by me in the first watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to (2) the knowledge of the passing hence and the arising of beings. With the purified deva-vision surpassing that of men I see beings as they pass hence or come to be; I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds, and I think: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct of speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view, these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Nirāya Hell. But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view, these, at the breaking up of the body after dying, have arisen in a good bourn, a heaven world. Thus with the purified deva-vision surpassing that of men do I see beings as they pass hence, as they arise; I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of their deeds. This, brahman, was the second knowledge attained by me in the middle watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

Then with the mind composed quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to (3) the knowledge of the destruction of the cankers. I understood as it really is: This is anguish, this is the arising of anguish, this is the stopping of anguish, this is the course leading to the stopping of anguish. I understood as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers. Knowing this thus, seeing thus, my mind was freed from the canker of sense-pleasures, and my mind was freed from the canker of becoming, and my mind was freed from the canker of ignorance. In freedom the knowledge came to be: I am freed; and I comprehended: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such. This, brahman, was the third knowledge attained by me in the last watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose even as I abided diligent, ardent, self-resolute.

But it may be, brahman, that this occurs to you: ‘Is the recluse Gotama even today not devoid of attachment, not devoid of aversion, not devoid of confusion, and that therefore he frequents remote lodgings in forest and woodland wildernesses? But this is not to be taken in this way, brahman. I frequent remote lodgings in forest and woodland wildernesses, brahman, beholding two special reasons: beholding for the self an abiding in ease here and now, and being compassionate for the folk that come after.”

“The folk that come after have the compassion of the revered Gotama because of his perfection, because of his complete self-awakening. Excellent, good Gotama, excellent, good Gotama. It is as if one might set upright what had been upset, or might disclose what was covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes, even so in many a figure has Dhamma been made clear by the revered Gotama. Thus I am going to the revered Gotama for refuge, to Dhamma and to the Order of monks. May the revered Gotama accept me as a layfollower going for refuge from today forth for as long as life lasts.”

Discourse on Fear and Dread: The Fourth

The Middle Discourses

|_A. The First Fifty

|__I. The Chapter on the Root of All Things

MN4. Discourse on Fear and Dread

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