Thus have I heard—At one time, the Blessed One was dwelling in Sāvatthi, in Jeta‘s Grove, Anāthapiṇḍika’s park.
Then the brahmin Jāṇussoṇi approached the Blessed One; having drawn near, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. As he was sitting there, he said to the Blessed One:
“Venerable Gotama, when sons of good families go forth from household life into homelessness out of faith in you, do they have venerable Gotama for their leader, their helper, and their guide? And do these people follow the example of venerable Gotama?”
“That is so, brahmin, that is so. When sons of good families go forth from household 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 venerable Gotama, lodging in remote forests and woodlands is hard to endure, |seclusion::solitude [paviveka]| is difficult to practice, and it is hard to enjoy solitude. One would think the forests must rob a bhikkhu of his mind, if he has no |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|.”
“That is so, brahmin, that is so. Lodging in remote forests and woodlands is hard to endure, seclusion is difficult to practice, and it is hard to enjoy solitude. One would think the forests must rob a bhikkhu of his mind, if he has no collectedness.
Before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me: ‘Lodging in remote forests and woodlands is hard to endure, seclusion is difficult to practice, and it is hard to enjoy solitude. One would think the forests must rob a bhikkhu of his mind, if he has no collectedness.’
Sixteen Grounds
But then, brahmin, it occurred to me: ‘Whenever ascetics or brahmins unpurified in bodily conduct dwell in secluded lodgings in remote forests and woodlands, then owing to the defilement of their unpurified bodily conduct, these respected ascetics and brahmins |invoke::invite, summon [avhāyati]| unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands unpurified in bodily conduct. I am purified in bodily conduct. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with bodily conduct purified.’ Seeing in myself this purity of bodily conduct, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins unpurified in verbal conduct ... unpurified in mental conduct ... live by an impure livelihood dwell in secluded lodgings in remote forests and woodlands, then owing to the defilement of their impure livelihood, these respected ascetics and brahmins invoke unwholesome fright and dread. I am purified in |verbal conduct::way of speaking, communicating [vacīkammanta]| ... in |mental conduct::mode of thinking, mental action [manokammanta]| ... in livelihood. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with verbal conduct purified ... with mental conduct purified ... with livelihood purified.’ Seeing in myself this purity of verbal conduct ... of mental conduct ... of livelihood, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |with intense craving::who are greedy, covetous, yearning, desiring, mentally obsessed [abhijjhālu]| and |with intense lust::with strong desire [tibbasārāga]| for sensual pleasures dwell in secluded lodgings in remote forests and woodlands, then due to the defilement of that intense craving and intense lust for sensual pleasures, these respected ascetics and brahmins invoke unwholesome fright and dread. But I am not with intense craving and intense lust for sensual pleasures. I am free from craving. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones free from craving.’ Seeing in myself this freedom from craving, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins |with a malicious mind::evil-minded, hateful [byāpannacitta]| and harboring |evil designs::with bad purpose in mind [paduṭṭhamanasaṅkappa]| dwell in secluded lodgings in remote forests and woodlands, then due to the defilement of that malicious mind and harboring evil designs, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands with a malicious mind and harboring evil designs. I have |a mind of loving-kindness::a mind of benevolence, a friendly heart [mettacitta]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with a mind of loving-kindness.’ Seeing in myself this quality of a mind of loving-kindness, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are enveloped by |dullness and drowsiness::fuzziness, sluggishness, lethargy [thinamiddha]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being enveloped by dullness and drowsiness, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands while enveloped by dullness and drowsiness. I am free from dullness and drowsiness. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones free from dullness and drowsiness.’ Seeing in myself this freedom from dullness and drowsiness, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]| and |with an agitated mind::with an unsettled mind [avūpasantacitta]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being restless and with an agitated mind, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being restless and with an agitated mind. I am with a settled mind. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with a settled mind.’ Seeing in myself this quality of a settled mind, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |doubtful::uncertain, skeptical [kaṅkhī]| and |hesitant::wavering, indecisive [vicikicchī]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of doubt and hesitancy, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being doubtful and hesitant. I have |crossed beyond doubt::transcended uncertainty [tiṇṇavicikiccha]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones who has crossed beyond doubt.’ Seeing in myself this quality of having crossed beyond doubt, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |boastful::braggart, given to self-praise, overbearing [attukkaṁsaka]| and |denigrating others::disparaging others [paravambhī]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being boastful and denigrating others, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being boastful and denigrating others. I am not boastful and do not denigrate others. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones who is not boastful and does not denigrate others.’ Seeing in myself this quality of not being boastful and not denigrating others, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |timid::easily startled, apprehensive [chambhī]| and |fearful by nature::prone to fear, cowardly [bhīrukajātika]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being timid and fearful by nature, these respected ascetics and brahmins conjure up unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being timid and fearful by nature. I am |unperturbed by fear::without hair standing on end [vigatalomahaṁsa]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones unperturbed by fear.’ Seeing in myself this quality of being unperturbed by fear, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins desiring |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of desiring acquisitions, respect, and popularity, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands desiring acquisitions, respect, and popularity. I am |with few wishes::content [appicchatā]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with few wishes.’ Seeing in myself this quality of being with few wishes, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |with laziness::procrastinating, inactive, indolently [kusīta]| and |weak in effort::low in energy, lacking in endurance [hīnavīriya]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being lazy and weak in effort, these respected ascetics and brahmins conjure up unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being lazy and weak in effort. I am |with energy aroused::with initiative [āraddhavīriya]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with energy aroused.’ Seeing in myself this quality of being with energy aroused, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |muddle-minded::forgetful, not mindful [muṭṭhassatī]| and |lacking clear awareness::inattentive [asampajāna]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being muddle-minded and lacking clear awareness, these respected ascetics and brahmins conjure up unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being muddle-minded and lacking clear awareness. I am |with mindfulness established::mindful, attentive [upaṭṭhitassati]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with mindfulness established.’ Seeing in myself this quality of having mindfulness established, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |distracted::with scattered attention, not collected, not well-composed [asamāhita]| and |with a wandering mind::mentally out of control, with runaway thoughts [vibbhantacitta]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being distracted and with a wandering mind, these respected ascetics and brahmins conjure up unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being distracted and with a wandering mind. I am |accomplished in stability of mind::skilled in mental stillness [samādhisampanna]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones accomplished in stability of mind.’ Seeing in myself this accomplishment in stability of mind, I became even more at ease in dwelling in the forest.
Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |undiscerning::without wisdom [duppañña]| and |muddled::stupid, dull, bewildered [eḷamūga]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being undiscerning and muddled, these respected ascetics and brahmins conjure up unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being undiscerning and muddled. I am accomplished in wisdom. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones accomplished in wisdom.’ Seeing in myself this accomplishment in wisdom, I became even more at ease in dwelling in the forest.
(The sixteen grounds are finished.)
Then, brahmin, it occurred to me: ‘Suppose that on specially auspicious nights of the fourteenth, the fifteenth, and the eighth of the lunar fortnight, what if I were to dwell in such terrifying and hair-raising places as park shrines, forest shrines, and tree shrines? Perhaps I might encounter that fright and dread.’ So, brahmin, later on, on such specially auspicious nights as the fourteenth, fifteenth, and eighth of the lunar fortnight, I dwelled in such terrifying and hair-raising places as park shrines, forest shrines, and tree shrines. And while I was dwelling there, brahmin, a wild animal would approach, or a peacock would knock off a branch, or the wind would rustle the fallen leaves. It occurred to me: ‘Surely this is that fright and dread coming?’ Then, brahmin, it occurred to me: ‘Why do I dwell always expecting fear? What if, when that fright and dread comes upon me while I am in a particular posture, I subdue that fright and dread while remaining in that very posture?’ So, brahmin, when that fright and dread came upon me while I was walking, I did not stand still or sit down or lie down; I subdued that fright and dread while still walking. When that fright and dread came upon me while I was standing, I did not start walking or sit down or lie down; I subdued that fright and dread while still standing. When that fright and dread came upon me while I was sitting, I did not lie down or stand up or start walking; I subdued that fright and dread while still sitting. When that fright and dread came upon me while I was lying down, I did not sit up or stand up or start walking; I subdued that fright and dread while still lying down.
There are, brahmin, some ascetics and brahmins who perceive day when it is night, and night when it is day. I say that this is a state of |confusion::delusion, bewilderment [sammoha]| on their part. But I, brahmin, perceive night when it is night, and day when it is day. If anyone, speaking rightly, were to say: ‘A being not subject to confusion has arisen in the world for the |benefit of::good of, welfare of [hitāya]| many people, for the |ease of::comfort of, contentment of [sukhāya]| many people, out of |compassion::benevolence, concern, gentle regard [anukampā]| for the world, for the good, benefit, and ease of gods and human beings,’ he would be speaking rightly if he were speaking of me.
The Four Jhānas
My |energy::willpower, determination [vīriya]| was aroused and relentless, brahmin, my mindfulness was established and |unmuddled::without confusion [asammuṭṭha]|, my body was tranquil and |unagitated::unaroused, unexcited, unstrained [asāraddha]|, my mind was |collected::composed, settled [samāhita]| and |unified::with oneness, integrated, well-composed [ekagga]|. Thus, brahmin, having secluded myself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.
With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, I entered and dwelled in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure.
With the fading away of joyful pleasure, I dwelled in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. I entered and dwelled in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’
With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, I entered and dwelled in the fourth jhāna, which is characterized by purification of |mindfulness::clear comprehension and full awareness of body, felt experiences, mind, and mental qualities [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.
The Three True Knowledges
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their modes and details.
This, brahmin, was the first |true knowledge::higher knowledge, direct knowing [vijjā]| attained by me in the first watch of the night. |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| was dispelled, true knowledge arose; darkness was dispelled, and light arose, as happens in one who is |diligent::doing one‘s work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]| in practice.
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, 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, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.
This, brahmin, was the second true knowledge attained by me in the middle watch of the night. Once more, ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens in one who is diligent, with continuous effort, and resolute in practice.
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of eradicating the taints. I directly knew as it actually is: ’This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,‘ ’This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,‘ ’This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,‘ ’This is the |way of practice leading to the ending of suffering::i.e. the noble eightfold path [dukkhanirodhagāmī]|.‘ I directly knew as it actually is: ‘These are the |taints::mental fermentations, corruptions, outflows [āsava]|.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the ending of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the ending of taints.’
Knowing and seeing thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. In me, liberated, there arose the knowledge of liberation:
I directly knew: ’Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.’
This, brahmin, was the third true knowledge attained by me in the last watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens in one who is diligent, with continuous effort, and resolute in practice.
Perhaps, brahmin, you might think: ‘Surely the ascetic Gotama is not yet free from |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, not yet free from |aversion::ill-will, hate, hatred, fault, resentment [dosa]|, not yet free from |illusion::delusion, hallucination, misperception, distorted view; that which fuels further confusion and doubt [moha]|, which is why he still resorts to secluded lodgings in remote forests and woodlands.’ But it should not be seen like that, brahmin. It is seeing two benefits that I resort to secluded lodgings in remote forests and woodlands: seeing my own pleasant abiding in the here and now and having compassion for future generations.”
“It is truly out of compassion for future generations that the venerable Gotama acts, as befits an Arahant, a perfectly Awakened One. Excellent, venerable Gotama! Excellent, venerable Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, venerable Gotama, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the community of bhikkhus. May venerable Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”