mn.4 Majjhima Nikāya (Middle Discourses)

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

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Then the brahmin Jāṇussoṇi went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said: “Master Gotama, when clansmen have gone forth from the home life into homelessness out of faith in Master Gotama, do they have Master Gotama for their leader, their helper, and their guide? And do these people follow the example of Master Gotama?”

“That is so, brahmin, that is so. When clansmen have gone forth from the home life into homelessness out of faith in me, they have me for their leader, their helper, and their guide. And these people follow my example.”

“But, Master Gotama, remote jungle-thicket resting places in the forest are hard to endure, seclusion is hard to practise, and it is hard to enjoy solitude. One would think the jungles must rob a bhikkhu of his mind, if he has no concentration.”

“That is so, brahmin, that is so. Remote jungle-thicket resting places in the forest are hard to endure, seclusion is hard to practise, and it is hard to enjoy solitude. One would think the jungles must rob a bhikkhu of his mind, if he has no concentration.

“Before my enlightenment, while I was still only an unenlightened Bodhisatta, I too considered thus: ‘Remote jungle-thicket resting places in the forest are hard to endure…the jungles must rob a bhikkhu of his mind, if he has no concentration.’

“I considered thus: ‘Whenever recluses or brahmins unpurified in bodily conduct resort to remote jungle-thicket resting places in the forest, then owing to the defect of their unpurified bodily conduct these good recluses and brahmins evoke unwholesome fear and dread. But I do not resort to remote jungle-thicket resting places in the forest unpurified in bodily conduct. I am purified in bodily conduct. I resort to remote jungle-thicket resting places in the forest as one of the noble ones with bodily conduct purified.’ Seeing in myself this purity of bodily conduct, I found great solace in dwelling in the forest.

“I considered thus: ‘Whenever recluses or brahmins unpurified in verbal conduct…unpurified in mental conduct…unpurified in livelihood resort to remote jungle-thicket resting places in the forest…they evoke unwholesome fear and dread. But…I am purified in livelihood. I resort to remote jungle-thicket resting places in the forest as one of the noble ones with livelihood purified.’ Seeing in myself this purity of livelihood, I found great solace in dwelling in the forest.

“I considered thus: ‘Whenever recluses or brahmins who are covetous and full of lust…I am uncovetous…’

“‘…with a mind of ill will and intentions of hate…I have a mind of loving-kindness…’

“‘…overcome by sloth and torpor…I am without sloth and torpor…’

“‘…overcome with restlessness and unpeaceful in mind…I have a peaceful mind…’

“‘…uncertain and doubting…I have gone beyond doubt…’

“‘ …given to self-praise and disparagement of others…I am not given to self-praise and disparagement of others…’

“‘…subject to alarm and terror…I am free from trepidation…’

“‘…desirous of gain, honour, and renown…I have few wishes…’

“‘…lazy and wanting in energy…I am energetic…’

“‘… unmindful and not fully aware…I am established in mindfulness…’

“‘…unconcentrated and with straying minds…I am possessed of concentration…’

“ I considered thus: ‘Whenever recluses or brahmins devoid of wisdom, drivellers, resort to remote jungle-thicket resting places in the forest, then owing to the defect of their being devoid of wisdom and drivellers these good recluses and brahmins evoke unwholesome fear and dread. But I do not resort to remote jungle-thicket resting places in the forest devoid of wisdom, a driveller. I am possessed of wisdom. I resort to remote jungle-thicket resting places in the forest as one of the noble ones possessed of wisdom.’ Seeing in myself this possession of wisdom, I found great solace in dwelling in the forest.

“I considered thus: ‘There are the specially auspicious nights of the fourteenth, the fifteenth, and the eighth of the fortnight. Now what if, on such nights as these, I were to dwell in such awe-inspiring, horrifying abodes as orchard shrines, woodland shrines, and tree shrines? Perhaps I might encounter that fear and dread.’ And later, on such specially auspicious nights as the fourteenth, the fifteenth, and the eighth of the fortnight, I dwelt in such awe-inspiring, horrifying abodes as orchard shrines, woodland shrines, and tree shrines. And while I dwelt there, a wild animal would come up to me, or a peacock would knock off a branch, or the wind would rustle the leaves. I thought: ‘What now if this is the fear and dread coming?’ I thought: ‘Why do I dwell always expecting fear and dread? What if I subdue that fear and dread while keeping the same posture that I am in when it comes upon me?’

“While I walked, the fear and dread came upon me; I neither stood nor sat nor lay down till I had subdued that fear and dread. While I stood, the fear and dread came upon me; I neither walked nor sat nor lay down till I had subdued that fear and dread. While I sat, the fear and dread came upon me; I neither walked nor stood nor lay down till I had subdued that fear and dread. While I lay down, the fear and dread came upon me; I neither walked nor stood nor sat down till I had subdued that fear and dread.

“There are, brahmin, some recluses and brahmins who perceive day when it is night and night when it is day. I say that on their part this is an abiding in delusion. But I perceive night when it is night and day when it is day. Rightly speaking, were it to be said of anyone: ‘A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good, welfare, and happiness of gods and humans,’ it is of me indeed that rightly speaking this should be said.

“Tireless energy was aroused in me and unremitting mindfulness was established, my body was tranquil and untroubled, my mind concentrated and unified.

“Quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

“With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.

“With the fading away as well of rapture, I abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, I entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’

“With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, 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, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars I recollected my manifold past lives.

“This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understood how beings pass on according to their actions thus: ‘These worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.

“This was the second true knowledge attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the way leading to the cessation of suffering.’ I directly knew as it actually is: ‘These are the taints’; I directly knew as it actually is: ‘This is the origin of the taints’; I directly knew as it actually is: ‘This is the cessation of the taints’; I directly knew as it actually is: ‘This is the way leading to the cessation of the taints.’

“When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated, there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

“This was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.

“Now, brahmin, it might be that you think: ‘Perhaps the recluse Gotama is not free from lust, hate, and delusion even today, which is why he still resorts to remote jungle-thicket resting places in the forest.’ But you should not think thus. It is because I see two benefits that I still resort to remote jungle-thicket resting places in the forest: I see a pleasant abiding for myself here and now, and I have compassion for future generations.”

“Indeed, it is because Master Gotama is an Accomplished One, a Fully Enlightened One, that he has compassion for future generations. Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.”

Thus have I heard. On one occasion the Blessed One was living at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s Park. Then the Brahmin Jāṇussoni approached the Blessed One and greeted him. When the appropriate polite conversation was finished, he sat to one side. When he was seated to one side, the Brahmin Jāṇussoni said to the Blessed One, “Sir Gotama, of the gentlemen renunciates who go forth from home to homelessness because¹ of Sir Gotama, Sir Gotama is their leader, Sir Gotama is their helper², Sir Gotama is their advisor; and the populace follows the example of Sir Gotama.”

“So it is, Brahmin; so it is, Brahmin. Brahmin, of the gentlemen renunciates who go forth from home to homelessness because of me, I am their leader, I am their helper, I am their advisor; and the populace follows my example.”

“Sir Gotama, it is hard to settle in dwellings in remote wilderness or forest areas, seclusion is hard to practice, solitude is hard to enjoy; the forest seemingly³ harasses the mind of a monk who does not gain concentration.”

“So it is, Brahmin; so it is, Brahmin. Brahmin, it is hard to settle in dwellings in remote wilderness or forest areas, seclusion is hard to practice, solitude is hard to enjoy; the forest seemingly harasses the mind of a monk who does not gain concentration.

“Brahmin, before my awakening, when I was still just an unawakened Bodhisatta⁴, I was aware of this: ‘It is hard to settle in dwellings in remote wilderness or forest areas, seclusion is hard to practice, solitude is hard to enjoy; the forest seemingly harasses the mind of a monk who does not gain concentration.’

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who are not pure in their physical conduct go to dwell in remote wilderness or forest areas, because of that flaw – their impure physical conduct – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I am not impure in my physical conduct; I am pure in my physical conduct. Of the noble ones who are pure in their physical conduct when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing pure physical conduct in myself, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who are not pure in their verbal conduct… mental conduct… livelihood go to dwell in remote wilderness or forest areas…’ Brahmin, seeing pure livelihood in myself, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who are filled with covetousness and intense lust⁵ for sensuality go to dwell in remote wilderness or forest areas, because of that flaw – covetousness and intense lust for sensuality – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I have no covetousness or intense lust for sensuality; I am free of covetousness. Of the noble ones who are free of covetousness when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing the absence of covetousness in myself, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who have aversive mentalities and malignant thoughts go to dwell in remote wilderness or forest areas, because of that flaw – an aversive mentality and malignant thoughts – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I do not have an aversive mentality or malignant thoughts; I have a mentality of loving-kindness. Of the noble ones who have mentalities of loving-kindness when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing a mentality of loving-kindness in myself, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who are overwhelmed by dullness and drowsiness⁶ go to dwell in remote wilderness or forest areas, because of that flaw – being overwhelmed by dullness and drowsiness – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I am not overwhelmed by dullness and drowsiness; I am free of dullness and drowsiness. Of the noble ones who are free of dullness and drowsiness when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing the absence of dullness and drowsiness in myself, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who have agitation and unpeaceful mentalities go to dwell in remote wilderness or forest areas, because of that flaw – agitation and an unpeaceful mentality – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I do not have agitation or an unpeaceful mentality; I have a peaceful mentality. Of the noble ones who have peaceful mentalities when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing a peaceful mentality in myself, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who have doubt and skepticism go to dwell in remote wilderness or forest areas, because of that flaw – doubt and skepticism – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I do not have doubt or skepticism; I have gone beyond skepticism. Of the noble ones who have gone beyond skepticism when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing that I had gone beyond skepticism, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who praise themselves and disparage others go to dwell in remote wilderness or forest areas, because of that flaw – self-praising and disparaging others – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I do not praise myself or disparage others; I am one who does not praise oneself or disparage others. Of the noble ones who do not praise themselves or disparage others when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing that I do not praise myself or disparage others, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who are timid and cowardly go to dwell in remote wilderness or forest areas, because of that flaw – timidity and cowardice – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I am not timid or cowardly; I am free of apprehension. Of the noble ones who are free of apprehension when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing the absence of apprehension in me, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who long for acquisition, respect, and fame go to dwell in remote wilderness or forest areas, because of that flaw – longing for acquisition, respect, and fame – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I do not long for acquisition, respect, and fame; I have few wishes. Of the noble ones who have few wishes when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing that I have few wishes, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who are lazy and lethargic go to dwell in remote wilderness or forest areas, because of that flaw – laziness and lethargy – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I am not lazy and lethargic; I am energetic. Of the noble ones who are energetic when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing energy in myself, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who have hazy mindfulness and a lack of clear awareness go to dwell in remote wilderness or forest areas, because of that flaw – hazy mindfulness and a lack of clear awareness – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I do not have hazy mindfulness and a lack of clear awareness; I have mindfulness established. Of the noble ones who have mindfulness established when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing that I have mindfulness established, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who have an unconcentrated and scattered mind go to dwell in remote wilderness or forest areas, because of that flaw – an unconcentrated and scattered mind – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I do not have an unconcentrated and scattered mind; I have concentration. Of the noble ones who have concentration when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing that I have concentration, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘When contemplatives or brahmins who are foolish and oblivious go to dwell in remote wilderness or forest areas, because of that flaw – foolishness and obliviousness – those honorable contemplatives and brahmins bring upon themselves unwholesome fear and terror. But when I go to dwell in remote wilderness or forest areas, I do not have foolishness and obliviousness; I have wisdom. Of the noble ones who have wisdom when they go to dwell in remote wilderness or forest areas, I am one of them.’ Brahmin, seeing that I have wisdom, I became more confident about living in the wilderness.

“Brahmin, it occurred to me, ‘Perhaps on the standard auspicious days – the fourteenth, fifteenth, and eighth days of the fortnight⁷ – I will go to live in dwellings that are terrifying and apprehension-inducing, such as forest cairns⁸, jungle cairns, and tree cairns; maybe I will experience fear and terror.’ Brahmin, on a later occasion, during the standard auspicious days – the fourteenth, fifteenth, and eighth days of the fortnight – I went to live in dwellings that are terrifying and apprehension-inducing, such as forest cairns, jungle cairns, and tree cairns. Brahmin, while I was living there, a deer would come, or a peacock would knock down a stick, or the wind would make the leaves rustle; Brahmin, it would occur to me, ‘Perhaps this is the fear and terror coming.’

“Brahmin, it occurred to me, ‘Setting that aside – why do I dwell in expectation of fear? Perhaps in whatever way fear and terror come to me, in that way I will remove the fear and terror.’ Brahmin, if fear and terror came while I was walking, I would not stand or sit or recline until I removed that fear and terror while walking. Brahmin, if fear and terror came while I was standing, I would not walk or sit or recline until I removed that fear and terror while standing. Brahmin, if fear and terror came while I was sitting, I would not recline or stand or walk until I removed that fear and terror while sitting. Brahmin, if fear and terror came while I was reclining, I would not sit or stand or walk until I removed that fear and terror while reclining.

“Brahmin, there are some contemplatives and brahmins who perceive the night as exactly the same as the day, and the day as exactly the same as the night. Here I say that those contemplatives and brahmins are dwelling in confusion. However, Brahmin, I perceive the night as exactly the same as the night, and the day as exactly the same as the day. Brahmin, if one might rightly speak of a person as ‘A being who is characteristically unconfused has arisen in the world for the welfare and happiness of many people, out of compassion for the world, for the benefit and welfare of celestial and human beings,’ they would be rightly speaking of me as ‘A being who is characteristically unconfused has arisen in the world for the welfare and happiness of many people, out of compassion for the world, for the benefit and welfare of celestial and human beings.’

“Brahmin, in me unrelenting energy was initiated, clear mindfulness was established, my body was tranquil and unagitated, my mind was concentrated and focused⁹. Brahmin, isolated from sensuality and from unwholesome phenomena, I attained and remained in the first Jhāna, which has thought, examination, and the rapture and happiness produced by isolation. With the pacification¹⁰ of thought and examination, and with internal composure and mental unification, I attained and remained in the second Jhāna, which has no thought, no examination, and has the rapture and happiness produced by concentration. With the dissipation of rapture I dwelt equanimous, mindful, and clearly aware – what the noble ones describe as ‘Equanimous, mindful, and happy’; I attained and remained in the third Jhāna. With the abandoning of pleasure and pain, and with the previous disappearance of elation and depression, I attained and remained in the fourth Jhāna, which has neither pain nor pleasure, and has purity of mindfulness and equanimity.

“When my mind was concentrated in this way – completely pure, completely clean, flawless, free of defilements, flexible, workable, stable, and imperturbable – I directed my mind to the recollection of past lives. I remember numerous past lives – one life, two lives, three lives… a hundred lives… a hundred thousand lives… many eons of universal expansion… many eons of universal contraction… many eons of universal expansion and contraction – ‘At that place I had this name, this family, this appearance, this food, this experience of pleasure and pain, this death. Falling from there, I appeared over there, where I had that name, that family, that appearance, that food, that experience of pleasure and pain, that death. Falling from there, I appeared here.’ In this way, I remember numerous past lives and their characteristics in detail. Brahmin, this was the knowledge that was attained by me in the first part of the night. Ignorance was destroyed and knowledge arose, darkness was destroyed and light arose – as it is for one who is vigilant, persistent, and determined.

“When my mind was concentrated in this way – completely pure, completely clean, flawless, free of defilements, flexible, workable, stable, and imperturbable – I directed my mind to the knowledge of birth and death. With divine vision, which is pure and surpasses human vision, I see beings falling and appearing – inferior and superior, beautiful and ugly, in good places and bad places; I understand how beings fare according to their actions¹¹: ‘These honorable beings engaged in physical, verbal, and mental misconduct; they disparaged noble beings, they held wrong view, and they based their actions on wrong view. When they were separated from their bodies after death, they appeared in deprivation, a bad destination, downfall – hell. However, these honorable beings engaged in good physical, verbal, and mental conduct; they did not disparage noble beings, they held right view, and they based their actions on right view. When they were separated from their bodies after death, they appeared in a good destination – a heavenly world.’ In this way, with divine vision, which is pure and surpasses human vision, I see beings falling and appearing – inferior and superior, beautiful and ugly, in good places and bad places; I understand how beings fare according to their actions. Brahmin, this was the knowledge that was attained by me in the middle part of the night. Ignorance was destroyed and knowledge arose, darkness was destroyed and light arose – as it is for one who is vigilant, persistent, and determined.

“When my mind was concentrated in this way – completely pure, completely clean, flawless, free of defilements, flexible, workable, stable, and imperturbable – I directed my mind to the knowledge of the elimination of the corruptions. I directly knew as it really is, ‘This is suffering,’ ‘This is the origin of suffering,’ ‘This is the cessation of suffering,’ ‘This is the path of practice which leads to the cessation of suffering,’ ‘These are the corruptions,’ ‘This is the origin of the corruptions,’ ‘This is the cessation of the corruptions,’ ‘This is the path of practice which leads to the cessation of the corruptions.’ Knowing and seeing in this way, my mind was freed from the corruption of sensuality, the corruption of existence, and the corruption of ignorance. With liberation there was the knowledge ‘Liberated.’ I directly knew, ‘Birth is eliminated, the spiritual life has been completed, what was to be done has been done, there will not be another life here.’ Brahmin, this was the knowledge that was attained by me in the third part of the night. Ignorance was destroyed and knowledge arose, darkness was destroyed and light arose – as it is for one who is vigilant, persistent, and determined.

“Brahmin, you may think, ‘Apparently even today the contemplative Gotama is still not free of lust, hatred, and delusion, which is why he goes to dwell in remote wilderness or forest areas.’ Brahmin, this is not the way to see it. Brahmin, seeing two benefits, I go to dwell in remote wilderness or forest areas: I see it as a pleasant way of life for myself here and now, and I have compassion for the next generation.”

“Indeed, Sir Gotama has compassion for the next generation, as it is for an Arahant, a Rightly Self-Awakened One. Wonderful, Sir Gotama! Wonderful, Sir Gotama! Sir Gotama, just as one might set upright what has been overturned, or reveal what has been concealed, or explain the path to one who is confused, or bring an oil-lamp into the darkness so those with eyes can see – in the same way, Sir Gotama has revealed the Dhamma in many ways. I go for refuge to Sir Gotama, and to the Dhamma, and to the monastic community. May Sir Gotama remember me as a disciple who has taken refuge for the rest of his life.”