MN 4 Bhaya-bherava: Fear and Terror

	(derived from B. Sujato 2018/12)	(源自 B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.	那时，婆罗门迦努索尼去见佛陀，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:	问候和礼貌的交谈结束后，他坐在一旁对佛陀说：
“yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā;	“Master Gotama, those members of good families who have gone forth from the lay life to homelessness out of justifiable-trust in Master Gotama have Master Gotama to lead the way, help them out, and give them encouragement.	“乔达摩大师，那些出于对乔达摩大师的正当信任，从在家生活出家至无家可归的善家子弟，有乔达摩大师引领、帮助和鼓励。
bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī”ti.	And those people follow Master Gotama’s example.”	那些人也都效仿乔达摩大师的榜样。”
“Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa.	“That’s so true, brahmin! That’s so true, brahmin! …”	“正是如此，婆罗门！正是如此，婆罗门！……”
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.

4.3 – (all the reasons Buddha doesn’t have fear living in wilderness)

(1)
(2-4)
(5)
(6)
(7)
(8)
(9)
(10)
(11)
(12)
(13)
(14)
(15)
(16)

“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ	“But Master Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain judicious-seclusion and hard to find joy in it.	“但乔达摩大师，旷野和森林中的僻静住处充满挑战。很难保持明智独处，也很难从中找到乐趣。
ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno”ti.	Staying alone, the forests seem to rob the mind of a monk who isn’t undistractify-&-lucidifyd in samādhi.”	独自一人，森林似乎会夺走一个禅定中无法专注而明晰的比丘的心智。”
“Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa.	“That’s so true, brahmin! That’s so true, brahmin! …	“正是如此，婆罗门！正是如此，婆罗门！……
Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno.
Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	Before my awakening—when I was still unawakened but intent on awakening—I too thought:	在我觉醒之前——当我尚未觉醒但决心觉醒时——我也曾想：
‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ	‘Remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain judicious-seclusion, and hard to find joy in it.	‘旷野和森林中的僻静住处充满挑战。很难保持明智独处，也很难从中找到乐趣。
ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti.	Staying alone, the forests seem to rob the mind of a monk who isn’t undistractify-&-lucidifyd in samādhi.’	独自一人，森林似乎会夺走一个禅定中无法专注而明晰的比丘的心智。’
Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins with unpurified conduct of body, speech, and mind who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and terror because of these flaws in their conduct.	‘有些沙门和婆罗门，身、语、意行为不净，他们经常出入旷野和森林中的僻静住处。这些沙门和婆罗门，由于他们行为上的这些缺陷，会招致不善的恐惧和恐怖。
Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi;	But I don’t frequent remote lodgings in the wilderness and the forest with unpurified conduct of body, speech, and mind.	但我不会以不净的身、语、意行为出入旷野和森林中的僻静住处。
parisuddhakāyakammantohamasmi.	My conduct is purified.	我的行为是清净的。
Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.	I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified conduct of body, speech, and mind.’	我是那些以清净的身、语、意行为出入旷野和森林中的僻静住处的圣者之一。’
Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (1)	Seeing this purity of conduct in myself I felt even more unruffled about staying in the forest.	看到我自身行为的这种清净，我对住在森林里感到更加平静。
(1)
Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā … pe …
aparisuddhamanokammantā … pe …
aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins with unpurified livelihood who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and terror because of these flaws in their livelihood.	‘有些沙门和婆罗门，生活方式不净，他们经常出入旷野和森林中的僻静住处。这些沙门和婆罗门，由于他们生活方式上的这些缺陷，会招致不善的恐惧和恐怖。
Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi;	But I don’t frequent remote lodgings in the wilderness and the forest with unpurified livelihood.	但我不会以不净的生活方式出入旷野和森林中的僻静住处。
parisuddhājīvohamasmi.	My livelihood is purified.	我的生活方式是清净的。
Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.	I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified livelihood.’	我是那些以清净的生活方式出入旷野和森林中的僻静住处的圣者之一。’
Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (2–4.)	Seeing this purity of livelihood in myself I felt even more unruffled about staying in the forest.	看到我自身生活方式的这种清净，我对住在森林里感到更加平静。
(2-4)
Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins full of desire for sensual pleasures, with acute lust …	‘有些沙门和婆罗门充满对感官享乐的欲望，有强烈的贪欲……
Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
anabhijjhālūhamasmi.	I am not full of desire …’	我没有充满欲望……’
Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (5)
(5)
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.	‘There are ascetics and brahmins full of ill will, with hateful intentions …	‘有些沙门和婆罗门充满恶意，心怀憎恨……
Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
mettacittohamasmi.	I have a heart full of love …’	我心中充满慈爱……’
Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (6)
(6)
Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā thinamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thinamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins overcome with dullness and drowsiness …	‘有些沙门和婆罗门被昏沉和嗜睡所克服……
Na kho panāhaṃ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vigatathinamiddhohamasmi.	I am free of dullness and drowsiness …’	我没有昏沉和嗜睡……’
Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, vigatathinamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (7)
(7)
Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are restless, with no peace of mind …	‘有些沙门和婆罗门心烦意乱，心不安宁……
Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vūpasantacittohamasmi.	My mind is peaceful …’	我的心是平静的……’
Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (8)
(8)
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.	‘There are ascetics and brahmins who are doubting and uncertain …	‘有些沙门和婆罗门怀疑和不确定……
Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
tiṇṇavicikicchohamasmi.	I’ve gone beyond doubt …’	我已超越疑惑……’
Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (9)
(9)
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.	‘There are ascetics and brahmins who glorify themselves and put others down …	‘有些沙门和婆罗门自我赞美，贬低他人……
Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
anattukkaṃsako aparavambhīhamasmi.	I don’t glorify myself and put others down …’	我不自我赞美，也不贬低他人……’
Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (10)
(10)
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.	‘There are ascetics and brahmins who are cowardly and craven …	‘有些沙门和婆罗门胆怯懦弱……
Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vigatalomahaṃsohamasmi.	I don’t get startled …’	我不会被吓到……’
Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (11)
(11)
Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who enjoy possessions, honor, and popularity …	‘有些沙门和婆罗门喜欢财富、荣誉和声望……
Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
appicchohamasmi.	I have few wishes …’	我少欲……’
Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (12)
(12)
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.	‘There are ascetics and brahmins who are lazy and lack energy …	‘有些沙门和婆罗门懒惰且缺乏精力……
Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
āraddhavīriyohamasmi.	I am energetic …’	我精进……’
Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (13)
(13)
Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are unrememberful and lack lucid-discerning …	‘有些沙门和婆罗门健忘且缺乏清晰辨别力……
Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
upaṭṭhitassatihamasmi.	I am rememberful …’	我有正念……’
Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (14)
(14)
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.	‘There are ascetics and brahmins who lack undistractible-lucidity, with straying minds …	‘有些沙门和婆罗门缺乏定力，心意散乱……
Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
samādhisampannohamasmi.	I am accomplished in undistractible-lucidity …’	我在定力上有所成就……’
Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (15)
(15)
Tassa mayhaṃ, brāhmaṇa, etadahosi:
‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.	‘There are ascetics and brahmins who are witless and stupid who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and terror because of the flaws of witlessness and stupidity.	‘有些沙门和婆罗门愚蠢无知，经常出入旷野和森林中的僻静住处。这些沙门和婆罗门，由于愚蠢无知的缺陷，会招致不善的恐惧和恐怖。
Na kho panāhaṃ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;	But I don’t frequent remote lodgings in the wilderness and the forest witless and stupid.	但我不会愚蠢无知地出入旷野和森林中的僻静住处。
paññāsampannohamasmi.	I am accomplished in wisdom.	我在智慧上有所成就。
Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.	I am one of those noble ones who frequent remote lodgings in the wilderness and the forest accomplished in wisdom.’	我是那些在智慧上有所成就，经常出入旷野和森林中的僻静住处的圣者之一。’
Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. (16)	Seeing this accomplishment of wisdom in myself I felt even more unruffled about staying in the forest.	看到我自身智慧的这种成就，我对住在森林里感到更加平静。

(16)

end of section [4.3 - (all the reasons Buddha doesn’t have fear living in wilderness)]❧

4.4 – (Buddha picked days of the month especially fearful to test himself)

Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘yannūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā—	‘There are certain nights that are recognized as specially portentous:	‘有些夜晚被认为是特别不祥的：
cātuddasī pañcadasī aṭṭhamī ca pakkhassa—	the fourteenth, fifteenth, and eighth of the fortnight.	半月的十四日、十五日和第八日。
tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyyan’ti.	On such nights, why don’t I stay in awe-inspiring and hair-raising shrines in parks, forests, and trees? In such lodgings, hopefully I might see that fear and terror.’	在这样的夜晚，我何不住在公园、森林和树林里令人敬畏和毛骨悚然的神龛中呢？在这样的住处，希望能看到那种恐惧和恐怖。’
So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā—	Some time later, that’s what I did.	过了一段时间，我就是这样做的。
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;	As I was staying there a deer came by, or a peacock snapped a twig, or the wind rustled the leaves.	当我待在那里时，一只鹿走过来，或者一只孔雀折断了一根树枝，或者风吹动了树叶。
tassa mayhaṃ brāhmaṇa etadahosi:	Then I thought:	然后我想：
‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti.	‘Is this that fear and terror coming?’	‘这是那种恐惧和恐怖来了吗？’
Tassa mayhaṃ, brāhmaṇa, etadahosi:	Then I thought:	然后我想：
‘kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmi?	‘Why do I always meditate expecting that fear and terror to come?	‘为什么我总是带着恐惧和恐怖即将到来的期望来禅修？
Yannūnāhaṃ yathābhūtaṃ yathābhūtassa me taṃ bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova taṃ bhayabheravaṃ paṭivineyyan’ti.	Why don’t I get rid of that fear and terror just as it comes, while remaining just as I am?’	我为什么不在恐惧和恐怖到来时，就按我现在的样子把它去除掉呢？’
Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati.	Then that fear and terror came upon me as I was walking.	然后当我在行走时，那种恐惧和恐怖降临到我身上。
So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi.	I didn’t stand still or sit down or lie down until I had got rid of that fear and terror while walking.	我没有停下、坐下或躺下，直到我在行走时摆脱了那种恐惧和恐怖。
Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati.	Then that fear and terror came upon me as I was standing.	然后当我在站立时，那种恐惧和恐怖降临到我身上。
So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi.	I didn’t walk or sit down or lie down until I had got rid of that fear and terror while standing.	我没有行走、坐下或躺下，直到我在站立时摆脱了那种恐惧和恐怖。
Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati.	Then that fear and terror came upon me as I was sitting.	然后当我在坐着时，那种恐惧和恐怖降临到我身上。
So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi.	I didn’t lie down or stand still or walk until I had got rid of that fear and terror while sitting.	我没有躺下、停下或行走，直到我在坐着时摆脱了那种恐惧和恐怖。
Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati.	Then that fear and terror came upon me as I was lying down.	然后当我在躺着时，那种恐惧和恐怖降临到我身上。
So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṃ bhayabheravaṃ paṭivinemi.	I didn’t sit up or stand still or walk until I had got rid of that fear and terror while lying down.	我没有坐起来、停下或行走，直到我在躺着时摆脱了那种恐惧和恐怖。
Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti.	There are some ascetics and brahmins who perceive that it’s day when in fact it’s night, or perceive that it’s night when in fact it’s day.	有些沙门和婆罗门，事实是夜晚却感知为白天，或者事实是白天却感知为夜晚。
Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi.	This meditation of theirs is delusional, I say.	我说，他们的这种禅修是妄想的。
Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi.	I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day.	我事实是夜晚就感知为夜晚，事实是白天就感知为白天。
Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya:	And if there’s anyone of whom it may be rightly said that	如果有人可以正当地说：
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya:	a being not liable to delusion has arisen in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.	一个不会迷惑的有情众生已为众生的福利和幸福、为天人和人类的利益、福利和幸福而出现在世间，那说的就是我。
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

❧

4.5 – (seven7sb☀️awakening factor sequence activated)

Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.

My energy was roused up and unflagging, my rememberfulness was established and lucid, my body was pacified and undisturbed, and my mind was undistractify-&-lucidifyd in samādhi.

我的精力振奋不懈，我的正念坚定清晰，我的身体平静无扰，我的心在禅定中专注而明晰。

4.6 – (STED four jhāna formula = samādhi awakening factor)

So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	Quite judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of judicious-seclusion, while directing-thought and evaluation.	我已完全离欲，离不善法，进入并安住于初禅，其中有离欲所生的喜和乐，以及寻和伺。
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ.	As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	随着寻和伺的止息，我进入并安住于二禅，其中有定所生的喜和乐，内心清净自信，心意统一，没有寻和伺。
Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ.	And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	随着喜的消退，我进入并安住于三禅，我在那里以舍心禅修，正念正知，亲身体验身心之乐，圣者称赞道：‘舍心正念，安住于乐。’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.	随着乐和苦的舍弃，以及先前乐和忧的止息，我进入并安住于四禅，无乐无苦，只有纯净的舍心和正念。

4.7 – (imperturbable version of 4th jhāna = upekkha awakening factor)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte

When my mind had become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—

当我的心在禅定中变得如此专注而明晰——清净、明亮、无垢、无染、柔顺、易用、稳定、不动摇——

4.8 – (using that samādhi realize the te-vijja 3 higher knowledges)

pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi,	I extended it toward recollection of past lives. I recollected many kinds of past lives.	我将它导向宿命智。我忆起了许多种类的宿命。
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 evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.	即：一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的轮回；许多劫的世界收缩，许多劫的世界演化，许多劫的世界收缩和演化。我忆起：‘在那里，我叫这个名字，我的家族是那个，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命终结的方式。当我从那个地方死去后，我投生到别处。在那里，我也叫这个名字，我的家族是那个，我长这样，那是我的食物。我这样感受乐和苦，那是我的生命终结的方式。当我从那个地方死去后，我投生到这里。’就这样，我忆起了我的许多种类的宿命，包括特征和细节。
Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,	This was the first knowledge, which I achieved in the first watch of the night.	这是我在前半夜获得的第一个知识。
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位勤奋、热忱、坚决的禅修者那样。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.	当我的心在禅定中变得如此专注而明晰——清净、明亮、无垢、无染、柔顺、易用、稳定、不动摇——我将它导向众生生死智。
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.	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.	我以清净超人的天眼通，看见众生死去和投生——低劣的与高贵的，美丽的与丑陋的，在善处或恶处。我理解众生如何根据他们的业而投生：‘这些亲爱的众生，身、语、意做了恶事。他们恶语诽谤圣者；他们有邪见；他们选择依邪见行事。当他们的身体坏散，死后，他们投生到恶道、恶处、地下世界、地狱。然而，这些亲爱的众生，身、语、意做了善事。他们从不恶语诽谤圣者；他们有正见；他们选择依正见行事。当他们的身体坏散，死后，他们投生到善处、天界。’就这样，我以清净超人的天眼通，看见众生死去和投生——低劣的与高贵的，美丽的与丑陋的，在善处或恶处。我理解众生如何根据他们的业而投生。
Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā,	This was the second knowledge, which I achieved in the middle watch of the night.	这是我在中夜获得的第二个知识。
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位勤奋、热忱、坚决的禅修者那样。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.	当我的心在禅定中变得如此专注而明晰——清净、明亮、无垢、无染、柔顺、易用、稳定、不动摇——我将它导向烦恼尽智。
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	我真实地理解：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导致苦止息的修行’。
‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	我真实地理解：‘这些是烦恼’……‘这是烦恼的起源’……‘这是烦恼的止息’……‘这是导致烦恼止息的修行’。
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此知晓和看见，我的心从欲爱、有爱和无明的烦恼中解脱出来。
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.	当它解脱时，我便知道它已解脱。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’	我理解：‘生死已尽；梵行已立；应作已作；不再回到任何存在状态。’
Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā,	This was the third knowledge, which I achieved in the final watch of the night.	这是我在后半夜获得的第三个知识。
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.	无明被摧毁，知识生起；黑暗被摧毁，光明生起，就像一位勤奋、热忱、坚决的禅修者那样。

4.9 – (Brahmin wonders if Gotama is not free of defilements since he still frequents wilderness )

Siyā kho pana te, brāhmaṇa, evamassa:	Brahmin, you might think:	婆罗门，你可能会想：
‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti.	‘Perhaps the Master Gotama is not free of greed, hate, and delusion even today, and that is why he still frequents remote lodgings in the wilderness and the forest.’	‘也许乔达摩大师至今仍未摆脱贪婪、憎恨和愚痴，所以他仍然经常出入旷野和森林中的僻静住处。’
Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ.	But you should not see it like this.	但你不应该这样看。
Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—	I see two reasons to frequent remote lodgings in the wilderness and the forest.	我经常出入旷野和森林中的僻静住处有两个原因。
attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno”ti.	I see a happy life for myself in the present, and I have compassion for future generations.”	我看到了自己今世的幸福生活，并且我对后代抱有慈悲心。”
“Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā, yathā taṃ arahatā sammāsambuddhena.	“Indeed, Master Gotama has compassion for future generations, since he is a perfected one, a fully awakened Buddha.	“确实如此，乔达摩大师对后代抱有慈悲心，因为他是一位圆满者，一位完全觉醒的佛陀。
Abhikkantaṃ, bho gotama. Abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent, Master Gotama!	太棒了，乔达摩大师！太棒了，乔达摩大师！
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.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.	正如他扶正被推翻的，或揭示隐藏的，或为迷失者指明道路，或在黑暗中点亮一盏灯，使视力好的人能看到那里有什么，乔达摩大师以多种方式阐明了法。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.	我皈依乔达摩大师，皈依法，皈依僧伽。
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”	从今天起，愿乔达摩大师记住我，作为一个终生皈依的在家信徒。”

MN 4 Bhaya-bherava: Fear and Terror

4.3 – (all the reasons Buddha doesn’t have fear living in wilderness)

(1)

(2-4)

(5)

(6)

(7)

(8)

(9)

(10)

(11)

(12)

(13)

(14)