中部4经/怖畏经(根本法门品[1])

这是我亲身听闻到的：一时，世尊住在舍卫城祇树给孤独园。当时，婆罗门阇努索尼前往世尊处。到达后，与世尊互相问候，作了愉快友好的交谈后，坐在一旁。

坐在一旁的阇努索尼婆罗门对世尊说："尊敬的乔达摩，那些因信仰而舍家出家追随您的善男子们，您是他们的领路人，您对他们多有帮助，您是他们的教导者，这些人都以您为榜样。"

"确实如此，婆罗门，确实如此。那些因信仰而舍家出家追随我的善男子们，我是他们的领路人，我对他们多有帮助，我是他们的教导者，这些人都以我为榜样。"

"尊敬的乔达摩，林野偏僻处实在难以忍受，独处寂静实在困难，独居实在不易。森林似乎会夺走未得定力比丘的心智。"

"确实如此，婆罗门，确实如此。林野偏僻处实在难以忍受，独处寂静实在困难，独居实在不易。森林似乎会夺走未得定力比丘的心智。"

"婆罗门，在我尚未证悟之前，作为菩萨时，我也有这样的想法：'林野偏僻处实在难以忍受，独处寂静实在困难，独居实在不易。森林似乎会夺走未得定力比丘的心智。'我这样想：'凡是沙门或婆罗门（沙门解释：出家修行人；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓），身业不清净而前往林野偏僻处居住（业解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回），由于身业不清净的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是以不清净的身业前往林野偏僻处居住，我的身业是清净的。圣者们以清净的身业前往林野偏僻处居住，我是其中之一。'看到自己具有这种身业清净，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，语业不清净...意业不清净...活命不清净而前往林野偏僻处居住，由于活命不清净的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是以不清净的活命前往林野偏僻处居住，我的活命是清净的。圣者们以清净的活命前往林野偏僻处居住，我是其中之一。'看到自己具有这种活命清净，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，对欲贪重、有强烈欲望而前往林野偏僻处居住，由于对欲贪重、有强烈欲望的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是对欲贪重、有强烈欲望而前往林野偏僻处居住，我是无贪的。圣者们以无贪心前往林野偏僻处居住，我是其中之一。'看到自己具有这种无贪，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，心怀嗔恨、怀有恶意而前往林野偏僻处居住（嗔恨解释：愤怒怨恨），由于心怀嗔恨、怀有恶意的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是心怀嗔恨、怀有恶意而前往林野偏僻处居住，我具有慈心。圣者们以慈心前往林野偏僻处居住，我是其中之一。'看到自己具有这种慈心，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，为昏沉睡眠所困而前往林野偏僻处居住（昏沉睡眠解释：昏沉睡眠是佛教中的一个重要修行障碍，也是五盖之一。昏沉：指心理上的迟钝、懒惰或无精打采的状态。睡眠：指身体上的嗜睡或昏昏欲睡的状态。特征：精神萎靡不振，注意力难以集中，身体感觉沉重，对修行或其他活动缺乏兴趣），由于昏沉睡眠的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是为昏沉睡眠所困而前往林野偏僻处居住，我已远离昏沉睡眠。圣者们已远离昏沉睡眠而前往林野偏僻处居住，我是其中之一。'看到自己已远离昏沉睡眠，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，心不寂静、散乱而前往林野偏僻处居住，由于心不寂静、散乱的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是心不寂静、散乱而前往林野偏僻处居住，我的心已寂静。圣者们以寂静心前往林野偏僻处居住，我是其中之一。'看到自己具有这种寂静心，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，怀疑犹豫而前往林野偏僻处居住，由于怀疑犹豫的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是怀疑犹豫而前往林野偏僻处居住，我已度脱疑惑。圣者们已度脱疑惑而前往林野偏僻处居住，我是其中之一。'看到自己已度脱疑惑，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，自赞毁他而前往林野偏僻处居住，由于自赞毁他的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是自赞毁他而前往林野偏僻处居住，我不自赞也不毁他。圣者们不自赞不毁他而前往林野偏僻处居住，我是其中之一。'看到自己不自赞不毁他，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，恐惧战栗而前往林野偏僻处居住，由于恐惧战栗的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是恐惧战栗而前往林野偏僻处居住，我已离恐怖。圣者们已离恐怖而前往林野偏僻处居住，我是其中之一。'看到自己已离恐怖，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，贪求利养、名誉、赞誉而前往林野偏僻处居住，由于贪求利养、名誉、赞誉的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是贪求利养、名誉、赞誉而前往林野偏僻处居住，我是少欲的。圣者们以少欲而前往林野偏僻处居住，我是其中之一。'看到自己具有这种少欲，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，懈怠、精进薄弱而前往林野偏僻处居住，由于懈怠、精进薄弱的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是懈怠、精进薄弱而前往林野偏僻处居住，我是精进的。圣者们以精进而前往林野偏僻处居住，我是其中之一。'看到自己具有这种精进，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，失念不正知而前往林野偏僻处居住，由于失念不正知的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是失念不正知而前往林野偏僻处居住，我具足正念。圣者们具足正念而前往林野偏僻处居住，我是其中之一。'看到自己具足正念，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，不得定力、心散乱而前往林野偏僻处居住，由于不得定力、心散乱的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是不得定力、心散乱而前往林野偏僻处居住，我具足禅定。圣者们具足禅定而前往林野偏僻处居住，我是其中之一。'看到自己具足禅定，我对林野生活更加欢喜。

"婆罗门，我又想：'凡是沙门或婆罗门，智慧薄弱、愚钝而前往林野偏僻处居住，由于智慧薄弱、愚钝的过失，这些沙门婆罗门必定会引生不善的恐怖畏惧。而我不是智慧薄弱、愚钝而前往林野偏僻处居住，我具足智慧。圣者们具足智慧而前往林野偏僻处居住，我是其中之一。'看到自己具足智慧，我对林野生活更加欢喜。

"婆罗门，我又想：'我何不在那些特别的夜晚——十四日、十五日、初八日这样的布萨日（布萨解释：译曰净住，善宿，又曰长养。出家之法，每半月（十五日与廿九日或三十日），集众僧说戒经，使比丘住于净戒中。能长养善法，又在家之法，于六斋日持八戒而增长善法，谓之布萨。因而就所作之法，谓之说戒或八戒。就其功能则曰布萨），在那些令人恐惧、令人毛骨悚然的园林祠堂、树林祠堂中住宿，或许我能遇见那恐怖畏惧。'于是，婆罗门，过了一段时间，我在那些特别的夜晚——十四日、十五日、初八日这样的布萨日，在那些令人恐惧、令人毛骨悚然的园林祠堂、树林祠堂中住宿。当我住在那里时，或有野兽经过，或有孔雀惊落树枝，或有风吹动落叶。我想：'这就是那恐怖畏惧来了吧？'

"我又想：'我为什么总是等待恐怖？不如我保持原来的姿势，在恐怖畏惧来临时就在那个姿势中克服它。'婆罗门，当我行走时，恐怖畏惧来临，我既不站立，也不坐下，也不躺卧，直到在行走中克服那恐怖畏惧。当我站立时，恐怖畏惧来临，我既不行走，也不坐下，也不躺卧，直到在站立中克服那恐怖畏惧。当我坐着时，恐怖畏惧来临，我既不躺卧，也不站立，也不行走，直到在坐着时克服那恐怖畏惧。当我躺卧时，恐怖畏惧来临，我既不坐起，也不站立，也不行走，直到在躺卧中克服那恐怖畏惧。

"婆罗门，有些沙门婆罗门认为夜晚是白天，认为白天是夜晚。我说这是他们的迷惑。而我，婆罗门，认知夜晚就是夜晚，认知白天就是白天。婆罗门，若有人正确地说：'无迷惑之人生于世间，为众生利益，为众生安乐，为怜悯世间，为人天之利益、安乐'，他就是在正确地说我。

"婆罗门，我精进不懈，正念现前不忘失，身体轻安不激动，心定一境。婆罗门，我远离欲乐，远离不善法，有寻有伺，由远离而生喜乐，进入初禅而住（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。寻伺寂止，内心清净，心一境性，无寻无伺，由定而生喜乐，进入第二禅而住（第二禅解释：即是二禅，见第一百五十五章）。离喜而住，具念正知，以身受乐，如圣者所说：'舍念乐住'，进入第三禅而住（第三禅，见第一百五十五章）。断乐断苦，先前的喜忧已灭，不苦不乐，舍念清净，进入第四禅而住（四禅解释，见第一百五十五章）。

"当心如此入定，清净、明净、无垢、离染、柔软、适业、安住、不动时，我引导心趣向宿命智（宿命智解释：即是宿命随念智，五通之一，六通之一。又作宿住随念智通、宿住智通、宿命智通、宿命通证、识宿命通、宿住通、宿命通。谓能随意知悉自己宿昔住世之生死，姓名、寿命、苦乐等之通力。此智以慧为自性，随忆念之势力，能知诸过去生于欲、色界中之自他有漏五蕴，故称宿住随念智；又此智因依色引发，故唯局限于欲、色界，不通无色界。能忆之劫数）。我忆念种种宿命，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多成坏劫：'在那里，我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在那里；在那里，我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，来生于此。'如是我带着行相和境遇，忆念种种宿命。婆罗门，在夜晚的初夜分，我获得第一明，无明灭尽，明生起，黑暗灭尽，光明生起，如实践行者、精进者、热诚者应有的那样。

"当心如此入定，清净、明净、无垢、离染、柔软、适业、安住、不动时，我引导心趣向有情死生智（有情解释：有生命和情感的生命体）。我以清净超人的天眼，见诸有情死时生时，低贱的高贵的，美好的丑陋的，善趣的恶趣的，随业流转的有情：'确实，这些尊贵的有情因为具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，受持邪见业，他们身坏命终后，生于恶趣、恶道、堕处、地狱。或者，这些尊贵的有情因为具足身善行、语善行、意善行，不诽谤圣者，持正见，受持正见业，他们身坏命终后，生于善趣、天界。'如是，我以清净超人的天眼，见诸有情死时生时，低贱的高贵的，美好的丑陋的，善趣的恶趣的，随业流转的有情。婆罗门，在夜晚的中夜分，我获得第二明，无明灭尽，明生起，黑暗灭尽，光明生起，如实践行者、精进者、热诚者应有的那样。

"当心如此入定，清净、明净、无垢、离染、柔软、适业、安住、不动时，我引导心趣向漏尽智（漏尽智解释：断尽一切烦恼之阿罗汉智也）。我如实了知：'这是苦'，如实了知：'这是苦的生起'，如实了知：'这是苦的灭尽'，如实了知：'这是导向苦灭的道路'。如实了知：'这些是漏（漏解释：烦恼和痛苦）'，如实了知：'这是漏的生起'，如实了知：'这是漏的灭尽'，如实了知：'这是导向漏灭的道路'。当我如此知见时，我的心从欲漏解脱，从有漏解脱，从无明漏解脱（欲漏解释：欲望，贪欲的烦恼；有漏解释：存在，有执着的烦恼；无明漏解释：无知的烦恼）。在解脱时，生起了解脱智：'生已尽，梵行已立（梵行解释：清净的修行，一般指修行八正道），所作已办，不受后有。'婆罗门，在夜晚的后夜分，我获得第三明，无明灭尽，明生起，黑暗灭尽，光明生起，如实践行者、精进者、热诚者应有的那样。

"婆罗门，你或许会这样想：'现在沙门乔达摩可能还未离贪、未离嗔、未离痴（痴解释：愚昧无知），所以才住在林野偏僻处。'但不应这样看。我看到两种利益，所以住在林野偏僻处：为自己现法乐住（现法乐住解释：指在当前生命中获得的平静、安乐的精神状态），也为怜悯后来的人。"

"确实，乔达摩尊者怜悯后来的人，如阿罗汉、正等正觉者应有的那样（阿罗汉解释：阿罗汉是佛教中的最高修行境界,也是四种圣者(四果)中的最后一个阶段，阿罗汉是指已经完全断除所有烦恼,达到最终解脱的修行者。"阿罗汉"可译为"应供"、"无学"或"杀贼",意味着值得供养、不再需要学习、已杀死内心的烦恼；正等正觉者解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等）。妙哉，乔达摩尊者！妙哉，乔达摩尊者！就像扶起倒下的，揭示被遮蔽的，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色（色解释：物质事物，物质世界）。同样地，乔达摩尊者以种种方便开示法义。我今皈依乔达摩尊者、皈依法、皈依比丘僧。愿乔达摩尊者接受我为优婆塞，从今日起终身皈依（优婆塞解释：没有出家，男性在家修行佛弟子）。"

《怖畏经》终。

巴利语原版经文

MN.4/(4) Bhayabheravasuttaṃ

　　 34. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca– “yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā; bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī”ti. “Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Ye te, brāhmaṇa, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, ahaṃ tesaṃ pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā; mama ca pana sā janatā diṭṭhānugatiṃ āpajjatī”ti. “Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno”ti “Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno”ti.

　　 35. “Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti. Tassa mayhaṃ brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhakāyakammantohamasmi. Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 36. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā …pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 37. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 38. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 39. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā thīnamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thīnamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ thīnamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathīnamiddhohamasmi. Ye hi vo ariyā vigatathīnamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatathīnamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 40. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhata-avūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 41. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 42. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi anattukkaṃsako aparavambhīhamasmi. Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 43. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṃsohamasmi. Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 44. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmana sandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; appicchohamasmi. Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 45. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 46. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassati-asampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 47. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 48. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppañña-eḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

　　 Soḷasapariyāyaṃ niṭṭhitaṃ.

　　 49. “Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘yaṃnūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā– cātuddasī pañcadasī aṭṭhamī ca pakkhassa– tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyyan’ti. So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā– cātuddasī pañcadasī aṭṭhamī ca pakkhassa– tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu viharāmi. Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṃ pāteti, vāto vā paṇṇakasaṭaṃ ereti; tassa mayhaṃ brāhmaṇa etadahosi – ‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti. Tassa mayhaṃ, brāhmaṇa, etadahosi– ‘kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmi? Yaṃnūnāhaṃ yathābhūtaṃ yathābhūtassa me taṃ bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova taṃ bhayabheravaṃ paṭivineyyan’ti. Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṃ bhayabheravaṃ paṭivinemi.

　　 50. “Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti. Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi. Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi. Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya– ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya– ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

　　 51. “Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

　　 52. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 53. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. 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 ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 54. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 55. “Siyā kho pana te, brāhmaṇa, evamassa– ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ. Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi– attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno”ti.

　　 56. “Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā yathā taṃ arahatā sammāsambuddhena. Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

　　 Bhayabheravasuttaṃ niṭṭhitaṃ catutthaṃ.