Succo secessus bibito
et succo tranquillitatis gustato
terroris et peccati expers fit
jucundum religionis succum bibens.[n.1] Dhp 205, rendered into Latin by Fausböll 1855/1974: 37; for an English translation see p. 29f.

Introduction

The present chapter provides an annotated translation of a discourse from the Chinese Ekottarika-āgama that parallels the Bhayabherava-sutta of the Majjhima-nikāya. Central themes taken up in the two discourses are the difficulties of dwelling in seclusion and how to face the arising of fear.

Judging from the picture that emerges from a perusal of the early discourses, dwelling in seclusion appears to have been a highly esteemed practice in the thought-world of early Buddhism.[n.2] The practice of seclusion comes up in a circumstantial description in the Mahāsakuludāyi-sutta and its parallel, which report that some of the Buddha's disciples would join the community only once a fortnight, MN 77 at MN II 8,28: santi kho pana me … sāvakā āraññakā (Be: āraññikā) … te anvaddhamāsaṃ (Se: anvaḍḍhaº) saṃghamajjhe (Ce and Se: saṅghaº) osaranti. MĀ 207 at T I 783a16: 或我弟子過半月一入衆; for a translation of MĀ 207 cf. Anālayo 2009b. The theme of a secluded way of life is a recurrent topic in the Sutta-nipāta, where especially the Khaggavisāṇa-sutta, according to tradition a record of sayings of Paccekabuddhas,[n.3] Cf. in more detail Anālayo 2014h: 35f and below p. 238. stands out for its poetic portrayal of the beauty of a solitary lifestyle.[n.4] [3] Sn 35–75, with a Gāndhārī counterpart in Salomon 2000: 105–112, and another parallel in the Mahāvastu, Senart 1882b: 357,18 to 359,15; cf. also the Divyāvadāna, Cowell and Neil 1886: 294,13.

According to the Mahāsuññata-sutta and its Chinese and Tibetan parallels, one of the rare occasions when the Buddha admonished his personal attendant Ānanda concerned the need to avoid excessive socializing. The different versions of this discourse agree that the Buddha warned against forsaking seclusion for companionship, as this will prevent the development of concentration and the attainment of liberation.[n.5] [4] According to MN 122 at MN III 110,24, attaining the happiness of deeper concentration and temporary or perpetual liberation is only possible for a monk who, instead of socializing, "dwells alone and withdrawn from company", eko gaṇasmā vūpakaṭṭho viharati. MĀ 191 at T I 738a28 describes such a monk as one who, instead of delighting in company, "always delights in staying alone in remote areas", 常樂獨住遠離處者. The Tibetan version in Skilling 1994: 196,12 similarly speaks of a monk who, instead of delighting in company, "dwells alone apart from company", tshogs las gcig pu logs shig na gnas pa. In the same vein, according to the eight thoughts of a great man, recorded in a discourse in the Aṅguttara-nikāya and a range of parallels, the Buddha's teaching is for one who dwells in seclusion, not for one who delights in company.[n.6] [5] AN 8.30 at AN IV 229,1: pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa. MĀ 74 at T I 540c24: 道從遠離, 非樂聚會, 非住聚會, 非合聚 會得. T 46 at T I 835c17: 道法隱處, 樂眾非道. EĀ 42.6 at T II 754a21: 此法 應閑居者之所行, 非在憒閙之所行. A similarly emphatic statement can be found in AN 8.53 at AN IV 280,26 (cf. also Vin II 259,3), according to which whatever leads to seclusion instead of company should categorically be considered as the teaching and discipline taught by the Buddha, ime dhammā … pavivekāya saṃvattanti no saṅgaṇikāya … ekaṃsena … dhāreyyāsi: eso dhammo eso vinayo etaṃ satthu sāsanan ti. Hudson 1976: 103 sums up: "only by solitude … can one truly approach the Dhamma in its immediacy"; cf. also Anālayo 2009h on various aspects of seclusion, viveka.

A discourse in the Saṃyutta-nikāya, together with counterparts in the two main Saṃyukta-āgama collections extant in Chinese, presents joining the community as an option for those who do not find solace in seclusion.[n.7] [6] SN 6.13 at SN I 154,15: sevetha pantāni senāsanāni (Se: sayanāsanāni), careyya saṃyojanavippamokkhā (Ce: saññyojanaº), sa ce ratiṃ nādhigacchaye (Be, Ce and Se: nādhigaccheyya) tattha, saṅghe (Be: saṃghe) vase rakkhitatto satimā (Be and Ce: satīmā). SĀ 1191 at T II 322c24: 習近邊床座, 斷除諸煩 惱, 若不樂空閑, 入衆自攝護 (adopting the variant 床 instead of 林). SĀ2 104 at T II 411a11: 處靜有敷具, 應斷於結縛, 若不能愛樂, 還應住僧中. Although community life was certainly an important value in early Buddhism, nevertheless, as a verse in the Sutta-nipāta proclaims, to train oneself in seclusion is (reckoned) supreme among noble ones.[n.8] [7] Sn 822: vivekaṃ yeva sikkhetha, etad ariyānam uttamaṃ.

Several discourses report that the Buddha himself still went on solitary retreats, which on occasion apparently lasted for a period of two or even three months.[n.9] [8] Cf., e.g., SN 54.11 at SN V 325,19, which reports that the Buddha went on a retreat for three months (for other references to the Buddha retiring for a period of similar duration cf. SN 45.12 at SN V 13,8 and Vin III 230,3), where the parallel SĀ 807 at T II 207a9 and T 1448 at T XXIV 32c7 speaks of two months, but another parallel, D 1 kha 62b3 or Q 1030 ge 58a3, also mentions a three-month period. The Saṅghabhedavastu, Gnoli 1978: 204,4, also records an occasion when the Buddha went on a retreat for three months. For a study of SN 54.9 in the light of its parallels cf. Anālayo 2014h. According to the Udumbarika-(sīhanāda)-sutta and its parallels, a secluded life style is characteristic of all those who have reached awakening.[n.10] [9] DN 25 at DN III 54,11 (Be, Ce, and Se have the title Udumbarika-sutta, whereas Ee reads Udumbarika-sīhanāda-sutta) DĀ 8 at T I 49a20, T 11 at T I 225c18, and MĀ 104 at T I 595a24. The discourses indicate that the Buddha not only enjoyed being by himself, but also practised seclusion as a way of setting an example for others. The role of the Buddha in this respect is highlighted in the Bhayabherava-sutta and its Ekottarika-āgama parallel, in which seclusion and the example set by the Buddha form a recurrent theme.

The Bhayabherava-sutta, found in the Majjhima-nikāya,[n.11] MN 4 at MN I 16,14 to 24,9. has as its counterpart the first discourse in the thirty-first chapter of the Ekottarika-āgama, translated below.[n.12] The translated discourse is EĀ 31.1 at T II 665b17 to 667a3, sections of which have already been translated by Bareau 1963: 37–39 and 68. The paragraph numbering I have added to the translation follows Ñāṇamoli 1995/2005 and for this reason at times does not follow the proper numerical order. In addition to this complete parallel in Chinese translation, a version of this discourse has also been preserved in Sanskrit fragments.[n.13] [14] SHT I 164c+g, Waldschmidt et al. 1965: 93 (identified by Schlingloff 1967: 421), SHT IV 32 folio 33–41, Sander and Waldschmidt 1980: 130–34, SHT IV 165 folio 15–16, Sander and Waldschmidt 1980: 190f, SHT IV 500 folio 4, Sander and Waldschmidt 1980: 222, and SHT IX 2401, Bechert and Wille 2004: 195. A reference to the present discourse as the (bhaya)[bh]airavaparyāye can be found in SHT I 36 A2, Waldschmidt et al. 1965: 27, and in SHT IV 36 V2, Sander and Waldschmidt 1980: 259.

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Translation

On the Higher [Mind][n.14] [16] The summary verse at T II 673c11 refers to EĀ 31.1 as "higher", 增上, which I take to be an abbreviation of 增上之心, the "higher mind" (equivalent to adhicitta), mentioned in EĀ 31.1 at T II 666b21, hence my reconstruction of the title as "On the Higher [Mind]". MN 4 instead has the title "Discourse on Fear and Dread", Bhayabherava-sutta; on the term bhayabherava cf. also Schmithausen 2013: 443f note 15.

1. Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

2. At that time the brahmin Jāṇussoṇi approached the Blessed One, exchanged greetings, and sat to one side. Then the brahmin said to the Blessed One: "To stay in secluded dwellings, caves, and [solitary] places is quite a hardship, and going by oneself to stay alone and apply the mind is quite difficult."[n.15] [17] In MN 4 at MN I 16,20 the brahmin first takes up the topic of the Buddha's role in regard to his disciples and only after that turns to the difficulties of dwelling in seclusion. MN 4 also does not mention caves and differs in so far as at MN I 16,31 the brahmin concludes that "one would think the forests will rob a monk, who has not attained concentration, of his mind", haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno.

The Blessed One said: "It is like this, brahmin, as you said, [to stay in] secluded dwellings, caves, and [solitary] places is quite a hardship, and going by oneself to stay alone and apply the mind is quite difficult.

3. "For this reason in the past, at the time when I had not yet achieved Buddhahood and was still practising as a bodhisattva, I regularly reflected like this: 'To stay in secluded dwellings,[n.16] [18] Adopting the variant 居 instead of 靜, in accordance with the two earlier instances of this phrase. caves, and [solitary] places is quite a hardship, and going by oneself to stay alone and apply the mind is quite difficult.'"

The brahmin said to the Buddha: "If there are clansmen, who out of firm faith go forth to train in the path, the recluse Gotama now is very much a leader for them, benefitting them much by providing them with an example, encouragement, and guidance."

The Blessed One said: "It is like this, brahmin, as you said. I am very much a leader for whatever clansmen, who out of firm faith go forth to train in the path, benefitting them much by providing them with an example, encouragement, and guidance, since on seeing me they all arouse a sense of shame and approach secluded dwellings, caves, and [solitary] places amidst mountains or marshes.[n.17] [19] The second part of this passage, beginning with "since on seeing me …", is without a counterpart in MN 4. The point this passage appears to make is the arousing of saṃvega in the disciples on seeing the example set by the Buddha; on saṃvega cf. also Coomaraswamy 1943.

4. "At the time [when I was still a bodhisattva], I in turn had this reflection: 'Any recluses or brahmins whose bodily conduct is impure and who frequent secluded dwellings and solitary places with impure bodily conduct, their efforts are in vain, their practice is not genuine, [they will experience] fear as well as evil and unwholesome states.[n.18] [20] MN 4 at MN I 17,14 only mentions the manifestation of unwholesome fear and dread as a consequence of withdrawing into seclusion with impure bodily conduct, without referring to the vanity of such efforts and the lack of genuineness of such practice.

"But I now frequent secluded dwellings and [solitary] places with a bodily conduct that is pure. To frequent secluded and quiet places with any impure bodily conduct is not found in me. The reason is that my bodily conduct is now pure. I am very much a leader for arahants who have purity of bodily conduct and who delight in secluded dwellings, caves, and [solitary] places.'[n.19] [21] Instead of highlighting the Buddha's role as a leader among arahants of pure bodily conduct, MN 4 at MN I 17,17 points out that the Buddha is one among noble ones of pure bodily conduct (who withdraw into seclusion), ye hi vo ariyā parisuddhakāyakammantā … tesam ahaṃ aññatamo (Be and Se: aññataro). Like this, brahmin, seeing in myself such purity of bodily conduct, I delight in secluded dwelling places, [experiencing] increasing joy.

5–7. "At the time [when I was still a bodhisattva], I in turn had this reflection: 'Any recluses or brahmins, whose [verbal and] mental conduct is impure,[n.20] [22] Whereas in the present passage EĀ 31.1 at T II 665c11 only mentions mental conduct, its subsequent exposition also covers verbal conduct (the counterpart to the present passage in MN 4 at MN I 17,23 does refer to impurity of verbal conduct, aparisuddhavacīkammanta). Such irregularities are a common feature of Ekottarika-āgama discourses, evident right away in the next line of EĀ 31.1 at T II 665c12, where the earlier mentioned fear as a consequence of resorting to seclusion with impure conduct is no longer found (although fear would be implicit in the general reference to "evil and unwholesome states"). Zürcher 1991: 288 explains that in early translations in general "there is a strong tendency to avoid the monotonous effect of … verbatim repetition … by introducing a certain amount of diversification and irregularity", as a result of which "in the same translated scripture we often find various alternative forms and longer or shorter versions of the same cliché." or whose livelihood is impure, and who frequent secluded dwellings and solitary places, even though they practise like this, yet [their practice] is not genuine, they are filled with all [kinds] of evil and unwholesome states. That is not found in me. The reason is that now my bodily, verbal, and mental conduct, as well as my livelihood, is pure.

"Whatever recluses or brahmins,[n.21] [23] Adopting a variant that adds 諸. who have bodily, verbal and mental purity, as well as purity of livelihood, they delight in staying in seclusion and in dwelling with purity in [solitary] places. That is the case with me. The reason is that I now have purity of bodily, verbal, and mental conduct, as well as purity of livelihood. I am very much a leader for arahants who have bodily, verbal, and mental purity, as well as purity of livelihood, and who delight in staying in seclusion and in quiet places.'

"Like this, brahmin, given that I have bodily, verbal, and mental purity, as well as purity of livelihood, when staying in seclusion and quiet places I [experience] increasing joy.

14. "At the time [when I was still a bodhisattva], I in turn had this reflection: 'That is, [some] recluses or brahmins are much affected by fear and dread.[n.22] [24] MN 4 at MN I 17,32 (§§8–12 in Ñāṇamoli 1995/2005: 103) lists mental obstructions corresponding to the five hindrances as causes for the arising of fear when withdrawing into seclusion, with abhijjhālu kāmesu tibbasārāga as first, uddhata avūpasantacitta (Ce: avupasantaº) as fourth and kaṅkhī vecikicchī (Be and Se: vicikicchī) as fifth, thereby not employing the standard terms used in enumerations of the five hindrances. These five mental obstructions are without a counterpart in EĀ 31.1. Next MN 4 at MN I 19,3 (§13 in Ñāṇamoli 1995/2005: 103) refers to self-praise, mentioned in EĀ 31.1 at T II 665c28 after fear. At the time they stay in seclusion and in quiet places, they in turn [experience] fear and dread, evil and unwholesome states. But I now am never affected by fear when staying in solitary seclusion and quiet places.' That is, [some] recluses or brahmins stay in secluded and quiet places with a mind [filled with] fear and dread,[n.23] [25] Adopting the variant 者 instead of 謂. whereas in me that is not found, the reason is that I now never have fear and dread. I enjoy staying in secluded and quiet places. Whatever fear and dread [can arise] in the mind on staying in secluded dwellings, that is not found in me.[n.24] [26] Adopting a variant that adds 有. The reason is that I am now already free from such misery,[n.25] [27] Adopting the variant 已 instead of 以. no longer being affected in the same way [as those recluses and brahmins]. Like this, brahmin, having seen this benefit of being without fear, I [experience] increasing joy.

13. "Whatever recluses or brahmins denigrate others and [unduly] exalt themselves, even though they stay in secluded dwellings and [solitary] places, yet they have impure perceptions.[n.26] [28] MN 4 at MN I 19,5 does not refer to impure perceptions, instead of which it mentions, as is the case throughout its exposition, the problem of unwholesome fear and dread. But I, brahmin, do not denigrate others, and I also do not [unduly] exalt myself. Any [undue] self-exaltation or denigration of others is not found in me. The reason is because I am now without arrogance. I am very much a leader for noble beings who are without arrogance. Having seen this benefit, I [experience] increasing joy.

15. "Whatever recluses [and brahmins] seek for material benefits, they cannot bring themselves to rest.[n.27] [29] MN 4 at MN I 19,21 does not draw out the repercussions of being desirous of material gains (or of honour and fame, also mentioned in MN 4). The commentary on this passage, Ps I 117,5, records an entertaining story of a monk who went to stay in a cemetery so as to become known as an undertaker of ascetic practices and thereby acquire material gains (on dwelling in a cemetery cf. Vism 76,15). After it had become dark, a ruminating ox so frightened the monk that he spent the whole night without getting any rest. This tale in a way illustrates the theme of lack of rest mentioned also in EĀ 31.1. But I now am without any seeking for material benefits. The reason is that I am one who is without such seeking now, being contented on my own.[n.28] [30] Adopting the variant 自 instead of 同. I am very much a leader for those who are contented on their own. Having seen this benefit, I [experience] increasing joy.

16. "Whatever recluses or brahmins whose minds are lazy, they will not be energetic on frequenting secluded and quiet places. That is not found in me. The reason is that I now have a mind full of vigour. Therefore I am very much a leader for noble ones who are not lazy, who have a mind full of vigour. Having seen this benefit in myself, I [experience] increasing joy.

17. "At the time [when I was still a bodhisattva], I moreover had this reflection: 'Whatever recluses or brahmins who, being often forgetful,[n.29] [31] MN 4 at MN I 20,1 mentions being "forgetful", muṭṭhassati, and "without clear comprehension", asampajāna. dwell in secluded places, even though they practise like this, yet they will be possessed by evil and unwholesome states. But I now am free from all forgetfulness. Again, brahmin, to be one who is forgetful, that is not found in me. I am very much a leader for those noble ones who are not forgetful.' Having now seen this benefit, I [experience] increasing joy when staying in secluded dwelling places.

18. "At the time [when I was still a bodhisattva], I moreover had this reflection: Whatever recluses or brahmins whose mind is scattered and not concentrated, they will in turn be possessed by evil and unwholesome states and take part in evil practices. But my mind now is totally free from being scattered, I constantly have a unified mind. Any scattered mind and lack of concentration are not found in me. The reason is that I constantly have a unified mind. I am very much a leader for noble ones with a mind unified in concentration.' Having now seen this benefit,[n.30] [32] Adopting a variant that adds 義 after 此. if I dwell in secluded quiet places, I [experience] increasing joy.

19. "At the time [when I was still a bodhisattva], I moreover had this reflection: 'Whatever recluses or brahmins who are ignorant and dull, like a herd of sheep,[n.31] [33] The comparison with a herd of sheep is not found in MN 4. those men will in turn be possessed by evil and unwholesome states. That is not found in me. Rather, I am now constantly endowed with wisdom, I have no ignorance. Staying in secluded dwellings and being endowed with conduct like this, that is found in me. I now have accomplished wisdom. I am very much a leader for noble beings who have accomplished wisdom.' Having now seen this benefit, if I stay in secluded dwellings, I [experience] increasing joy.

20. "While I was staying in secluded dwellings,[n.32] [34] MN 4 at MN I 20,27 speaks of going on purpose to cetiyas on auspicious nights; on which cf. also von Simson 1995: 172 and Dietz 1997. if the branch of a tree broke, or a bird or an animal ran by, at that time I had this reflection: 'This is [what causes] great fear in a forest.' Then I further had this reflection: 'If fear comes, I will seek a means to prevent it from coming again.'

"If fear and dread came while I was walking, then at that time I did not sit or lie down, determining to discard that fear and dread, and [only] afterwards I sat down. Suppose fear and dread came while I was standing, then at that time I did not walk or sit down, determining to discard that fear and dread, and [only] afterwards I sat down. If fear and dread came while I was sitting, I did not walk [or stand], determining to discard that fear and dread, and [only] afterwards I walked.[n.33] [35] Adopting the variant 行 instead of 坐. If fear and dread came while I was lying down, then at that time I did not walk or even sit up, determining to discard that fear and dread,[n.34] [36] Adopting a variant without 使. and [only] afterwards I sat up.[n.35] [37] Adopting the variant 坐 instead of 臥.

21. "Brahmin, you should know, whatever recluses and brahmins who throughout day and night do not understand the path to awakening, I now declare that those men are thoroughly deluded.[n.36] [38] MN 4 at MN I 21,20 instead speaks of recluses and brahmins who mistake night for day and day for night; part of such a statement has been preserved in SHT IV 32 folio 37 V2, Sander and Waldschmidt 1980: 131; cf. note 52 below. But I, brahmin, throughout day and night understand the path to awakening, applying myself to it with an energetic mind that is not deceived.

22–23. "With intention that is not scattered, with a constantly unified mind, free from perceptions of sensual desire, with [directed] awareness and [sustained] contemplation, with mindfulness and supported by rapture and happiness,[n.37] [40] MN 4 at MN I 21,35 qualifies the happiness and rapture experienced with the first absorption as "born of seclusion", vivekaja. I dwelled in the first absorption. Brahmin, this is reckoned the first [higher state of] mind that constitutes a condition of happiness for oneself here and now.[n.38] [41] This specification, which relates the development of absorption to the recurrent theme of dwelling in joy (as a result of withdrawing into seclusion), is without a counterpart in MN 4. A recurrent reference in the Sanskrit fragments to sparśavihāra suggests that the Sanskrit version had a specification similar to EĀ 31.1; cf. SHT IV 165 folio 15 V8 and R1, Sander and Waldschmidt 1980: 190, and SHT IX 2401 Vd, Bechert and Wille 2004: 195.

24. "Discarding [directed] awareness and [sustained] contemplation, with internal joy and rapture concurrent with a unified mind that is free from [directed] awareness and [sustained] contemplation, concentrated, mindful, and rapturous,[n.39] [42] MN 4 at MN I 21,37 qualifies the second absorption as a mental condition of "inner confidence/serenity", ajjhatta sampasāda. I dwelled in the second absorption. Brahmin, this is reckoned the second [higher state of] mind that leads to happiness here and now.

25. "Seeing and knowing within myself the absence of any desirous attention, aware of bodily pleasure, as sought after by noble ones,[n.40] [43] According to MN 4 at MN I 22,4, noble ones describe this state as a dwelling in happiness with mindfulness and equanimity. guarding mindfulness and happiness, I dwelled in the third absorption. Brahmin, this is reckoned the third [higher state of] mind [that leads to happiness here and now].

26. "Again, having left behind pleasure and pain, being also without any delight or sadness, free from pleasure and pain, guarding mindfulness and purity, I dwelled in the fourth absorption. Brahmin, this is reckoned the fourth higher state of mind, a dwelling with awareness and knowledge in relation to one's own mind.[n.41] [44] This sentence is without a counterpart in MN 4.

27. "Then, while I stayed in a secluded dwelling and was in the possession of these four higher states of mind, relying on this concentrated mind, flawlessly pure, free from fettering tendencies, having obtained fearlessness, I cognized my own past lives during countless aeons. At that time I recollected my past lives: 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, aeons of arising and dissolution, in all their details, [recollecting that] 'I formerly arose there, with such a given name, such a family name, eating food like this, experiencing pleasure and pain like this, passing away from there I was reborn here, dying here I was reborn there'; from beginning to end I completely understood its causes and conditions.[n.42] [45] A reference to causes and conditions is not found in MN 4. According to the Saṅghabhedavastu, Gnoli 1977: 118,11, the pre-awakening knowledge of recollecting his past lives stimulated the future Buddha's investigation of the causes underlying the process of rebirth.

28. "Brahmin, you should know that during the first period of the night I attained this first [higher] knowledge, discarding ignorance and no longer [being] obscured, with a mind that delights in dwelling in seclusion and that is aware and knows in relation to itself.[n.43] [46] This specification, which relates each of the higher knowledges to the main theme of joyfully dwelling in seclusion, is without a counterpart in MN 4.

29. "Again, relying on this concentrated mind, flawless and free from fettering tendencies, a mind that rests in concentration and has obtained fearlessness, I also came to know the being born and passing away of living beings. With the divine eye I moreover saw living beings of various types being born and passing away, of good or bad appearances, in good or bad destinies, attractive or ugly, in accordance with their good or bad conduct. I completely distinguished that, whatever living beings who have undertaken bad bodily conduct, bad verbal conduct, bad mental conduct, who have slandered noble ones, who have constantly been holding wrong views and been associated with wrong view, with the destruction of the body at death they are reborn in hell.

"Whatever living beings have undertaken good bodily conduct, cultivated good verbal conduct, and cultivated good mental conduct, who have not slandered noble ones, who have constantly cultivated right view and been associated with right view, with the destruction of the body at death they are reborn in a good realm in heaven.

"Thus with the divine eye that is purified and flawless I saw living beings of various types being born and passing away, of god or bad appearance, in good or bad destinies, attractive or ugly, in accordance with their former conduct, I completely distinguished it.

30. "Brahmin, you should know that during the middle period of the night I attained this second [higher] knowledge, no longer [being] obscured, [with a mind] that delights in secluded dwellings and that is aware and knows in relation to itself.

31. "Again, relying on this concentrated mind, with its flawless purity and freedom from fettering tendencies, a state of mind that has attained concentration and has attained fearlessness, I attained the destruction of the influxes in the mind. I knew that 'this is dukkha' as it really is, not falsely.[n.44] [47] MN 4 at MN I 23,14 instead applies the full scheme of the four noble truths to dukkha and to the influxes (āsava). Nakamura 2000: 211 holds that the lack of a reference to the four noble truths indicates that their occurrence in MN 4 "must be a later addition". A more plausible explanation would be that the present passage in EĀ 31.1 is the result of an abbreviation in the original text of the full statement of the four truths and for this reason only the first part of what would have been a full exposition of the four noble truths is found. In fact just knowing dukkha on its own would hardly suffice for the breakthrough to awakening. Thus the report of the Buddha's awakening in the remainder of EĀ 31.1 makes it fairly probable that the present reference originally described a more comprehensive insight than just knowing that "this is dukkha".

32. "Then, at that time, when I had attained this mental condition, I attained liberation of the mind from the influx of sensuality, from the influx of existence, and from the influx of ignorance. By attaining liberation I in turn attained knowledge of liberation, knowing as it really is that birth and death have been extinguished, the holy life has been established, what had to be done has been done, there will be no more coming again to a womb.

33. "Brahmin, this is reckoned the third [higher] knowledge that I attained in the last period of the night, [being] no longer obscured.

34. "How is it, brahmin, do you have this thought: 'The Tathāgata [still] has sensuality, ill-will, and ignorance in his mind, and without having eradicated these, he stays in secluded dwelling places?' Brahmin, you should not see it like this. The reason is that the Tathāgata has now discarded all influxes forever, he continually delights in secluded dwellings and not in the company of men. Because I now see two benefits,[n.45] [48] Adopting a variant that adds 二 after 此, in line with the ensuing question "what are the two?" I delight in secluded dwellings and [solitary] places. What are the two? In addition to it being for myself a [suitable] way of living, dwelling in secluded places concurrently [serves] to deliver incalculable sentient beings [by setting an example for them]."[n.46] [10] MN 4 at MN I 23,34 explains that the two reasons for the Buddha's dwelling in seclusion are: "seeing a pleasant abiding here and now for myself and out of compassion for later generations", attano ca diṭṭhadhammasukhavihāraṃ sampassamāno pacchimañ ca janataṃ anukampamāno (cf. also the similar statement in AN 2.3.9 at AN I 60,35).

35. At that time, the brahmin Jāṇussoṇi said to the Buddha: "Out of compassion for living beings you deliver them all."[n.47] [50] A reference to delivering living beings is not found in Jāṇussoṇi's statement in MN 4. The brahmin further said to the Buddha: "Enough, Blessed One, enough, what has been said suffices. It is as if something crooked had been straightened up,[n.48] [51] Adopting the variant 伸 instead of 申. like someone gone astray who has found the [right] path, like a blind person who has obtained eyes,[n.49] [52] The image of a blind person regaining eye-sight is not found in MN 4. like someone who sees a light in the darkness. In the same way the recluse Gotama has taught the Dharma with innumerable means. I now go for refuge to the Buddha, the Dharma, and the community, and from now on take on myself the five precepts of no more killing living beings [etc.], having become a lay disciple."[n.50] [53] MN 4 at MN I 24,7 also reports that he took refuge, although notably SHT IV 32 folio 41 R3f, Sander and Waldschmidt 1980: 134, gives the impression that the Sanskrit version did not record his taking of refuge (in fact the editors remark: "damit endet, abweichend vom Pāli, wo Jāṇussoni Laienanhänger wird, das Bhayabhairavasūtra"). A number of other Pāli discourses also report that the brahmin Jāṇussoṇi took refuge, cf. MN 27 at MN I 184,16, SN 12.47 at SN II 77,1, AN 2.2.7 at AN I 57,15, AN 3.55 at AN I 159,21, AN 3.59 at AN I 168,7, AN 4.184 at AN II 176,5, AN 6.52 at AN III 364,3, AN 7.47 at AN IV 56,18, AN 10.119 at AN V 236,1, AN 10.167 at AN V 251,24, and AN 10.177 at AN V 273,13. The recurrent reports of Jāṇussoni's conversions have already been noted by Tsuchida 1991: 77.

At that time the brahmin Jāṇussoṇi, having heard what the Buddha said, was delighted and received it respectfully.

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Study

From the perspective of the main theme of the Bhayabherava-sutta and its Ekottarika-āgama parallel, a noteworthy difference can be found in the respective introductory sections. Although the parallel versions agree on the two main points made by the brahmin Jāṇussoṇi, they differ in regard to the sequence in which he presents them.

According to the Bhayabherava-sutta, Jāṇussoṇi begins by referring to the Buddha's role as a guide for his disciples, after which the brahmin takes up the topic of the difficulties when living in seclusion. On reading the Pāli account, these two points appear like two separate ideas.

In the Ekottarika-āgama account, however, Jāṇussoṇi first turns to the difficulties of living in seclusion and then proceeds to the Buddha's role in providing guidance and encouragement to his disciples. In reply, the Buddha then explains that it is precisely due to seeing his secluded lifestyle that his disciples are inspired to resort to secluded dwellings themselves. In this way, in the Ekottarika-āgama version a relationship between the two statements emerges. The disciples face the difficulties of living in seclusion thanks to being inspired by the example set for them by the Buddha.

The perspective that the Ekottarika-āgama version provides in this way suits the remainder of both discourses well, where the autobiographical account of the Buddha's own practice of seclusion and consequent attainment of absorption and liberation fills out in detail what makes him a guide and inspiration for his disciples.

Another difference germane to the same theme occurs in relation to the contrast made in both versions regarding recluses or brahmins who retire into seclusion without having established the required level of purity, compared to the Buddha's way of dwelling in solitude. Whereas the Bhayabherava-sutta keeps reiterating that lack of purity or the presence of mental defilements will result in the experience of unwholesome fear and dread, the Ekottarika-āgama version is less consistent in this respect. Here the Pāli version brings out a central theme with more clarity, namely the fearfulness of seclusion.[n.51] [55&56] To appreciate the significance of this topic, it needs to be kept in mind that from an ancient Indian perspective, as reflected in early Buddhist texts, nature is often seen as dangerous and threatening; cf. Schmithausen 1991: 29 and 1997: 24 as well as Boucher 2008b: 54, and on fear in general in Pāli texts Giustarini 2012. That fear was indeed considered a problem for monastics can be deduced from the Ākaṅkheyya-sutta and its parallels, where absence of fear occurs among a range of wishes a monk might have; cf. MN 6 at MN I 33,26 (= AN 10.71 at AN V 132,17) and MĀ 105 at T I 596a3.

The Bhayabherava-sutta reports the Buddha referring to some recluses and brahmins who mistake day for night, or night for day, a passage also preserved in the Sanskrit fragment parallel.[n.52] SHT IV 32 folio 37 V2, Sander and Waldschmidt 1980: 131: (saṃ)jñ[o] divaṃse ca [d](i)vasa [sa]. In contrast to these, the Buddha knows day for being day and night for being night, for which he rightly deserves praise as someone who is free from delusion, arisen for the benefit and welfare of gods and men.[n.53] MN 4 at MN I 21,20; I already drew attention to this difference in Anālayo 2005: 2f.

This description is puzzling, since it is difficult to imagine someone who mistakes day for night or night for day, and it seems even more peculiar to propose that one able to recognize day for being day should be considered as someone who is free from delusion and who has arisen for the benefit of gods and men.

The Pāli commentary explains this statement by describing how someone who has attained jhāna with a white kasiṇa object emerges unexpectedly from this jhāna during the night. Due to the after-effect of the kasiṇa, this person mistakes night for being day time. Or else some birds usually active only during the day might chirp at night and cause someone who hears them from inside a dwelling to mistake night for day.[n.54] Ps I 121,18, followed by working through both examples in the opposite way, describing how someone attains jhāna with a dark kasiṇa and emerges in the daytime, or else someone hears a night bird during day time. These explanations appear somewhat contrived and do not fit this passage from the Bhayabherava-sutta too well, since the Buddha's statement does not seem to be concerned with only a momentary mistaking of day for night or night for day.

Here the Ekottarika-āgama version offers a more straightforward presentation, in that the contrast made in its presentation is between deluded recluses and brahmins, who do not understand the path to awakening, be it day or night, and the Buddha, who understands the same at all times.[n.55] Although offering a more straightforward presentation, it needs to be kept in mind that this could be the result of a translator rendering a knotty passage in such a way as to make it comprehensible. On this hypothesis, the version of this statement found in MN 4 (and also attested in the Sanskrit fragment) might have been on purpose formulated in this way in order to illustrate that the Buddha's insight into reality is based on recognizing things for what they really are. Judging from the commentarial explanation, however, the passage was not perceived by the reciters as easily comprehensible, motivating them to come up with an attempt to make sense of it that is hardly convincing. This serves as a meaningful summary of the Buddha's practice described up to this point, thereby highlighting his clarity on what needed to be done before describing his meditative cultivation that indeed led to his attainment of awakening.

Another difference can be found in relation to the Buddha's attainment of the four absorptions, which the Ekottarika-āgama version presents as his experience of happiness here and now, thereby linking them more closely to a main theme in the discourse, the joy that can result from dwelling in seclusion.[n.56] Cf. above note 38. The same difference recurs in relation to the three higher knowledges, where the Ekottarika-āgama discourse again makes a point of indicating that their attainment comes about in a mind that has reached fearlessness and that delights in dwelling in seclusion.

Keeping in mind the complementary perspectives provided by the parallel versions in each of these instances helps to get a clearer grasp of the central message of the discourse. Following the Ekottarika-āgama version's introductory account, the topic the brahmin Jāṇussoṇi had on his mind would have been the fearfulness of dwelling in seclusion. The continuity of the discourse then reveals the Buddha's role as a source of inspiration for his disciples when braving this fearful condition.[n.57] [59] The role of recollecting the Buddha as a source of fearlessness is also prominent in the Dhajagga-sutta, SN 11.3 at SN I 219,27, with parallels in Waldschmidt 1932: 47 and 1959/1967: 379, Sander 1987: 137, SHT VII 1687A, Bechert and Wille 1995: 96, Or. 15003/171, Wille 2006: 118, SĀ 980 at T II 254c19, SĀ 981 at T II 255a26, EĀ 24.1 at T II 615a17, and Skilling 1994: 268,7 and 292,1 (for sūtra quotations cf. the survey in Skilling 1997b: 403f). Harrison 1992/1993: 218 comments that the Dhajagga-sutta shows that "as a specific remedy against fear when meditating in wild and solitary places … the practice of buddhānussati must have assumed quite early on the nature of an apotropaic technique." This role comes up again at the end of both discourses, when the Buddha points out that one of the two reasons for his secluded lifestyle is to provide an example to be emulated.

Another factor that counters fear, which is taken up in detail in both versions, comes from purity of conduct,[n.58] [60] The importance of a foundation in proper conduct for being able to dwell in seclusion is also highlighted in the Bhaddāli-sutta and its parallel, MN 65 at MN I 440,17 and MĀ 194 at T I 747c6. as well as purity of the mind by overcoming a whole host of mental defilements.[n.59] [61] For a survey of these cf. Weerasinghe 1997: 615f. Although this does indicate the need for a certain degree of maturity in order to be able to withdraw into seclusion (cf. also AN 10.99 at AN V 202,4 and Ud 4.1 at Ud 35,18), it is noteworthy that in AN 5.114 at AN III 138,27 new monks (nava acirapabbajita) are encouraged to withdraw into seclusion in forests. In fact Vin I 92,22 makes a special allowance for a newly ordained monk to be exempted from the otherwise obligatory need to live in dependence on a teacher if he finds solace in living in seclusion in a remote forest dwelling. The basic point made in this way appears to be that fear tends to reflect the condition of one's own mind. Whereas the presence of defilements or even of misconduct would naturally elicit fear if a potentially frightening situation manifests, to the degree to which purification has been undertaken, fear should be less prone to manifest.

Besides internal factors, however, external factors can also cause the arising of fear. In such a case, both versions recommend facing fear as and when it occurs. The two discourses make it clear that this requires retaining whatever posture one is in when fear arises. Instead of reacting to what has caused the fear, one faces the mental condition of fear itself. This brings into play a key factor of mindfulness practice, where the task is to remain aware of the presence of a hindrance in the mind, including restlessness.[n.60] [62] MN 10 at MN I 60,11 (= DN 22 at DN II 300,10) and MĀ 98 at T I 584a24. Another parallel, EĀ 12.1 at T II 568a9, merely lists the five hindrances without giving detailed instructions. For comparative studies cf., e.g., Kuan 2008 and Anālayo 2013g.

By in this way facing fear when it arises and continuing to purify the mind, the joy of seclusion is shown eventually to culminate in the happiness and bliss to be experienced through the absorptions and the supreme happiness of liberation. In this way, the Bhayabherava-sutta and its Ekottarika-āgama parallel throw into relief the importance of living in seclusion and facing fear as essential ingredients of the path to awakening.

"Having savoured the taste of seclusion,
The taste of [inner] peace,
[One] is free from anxiety and evil,
Savouring the joyful taste of the Dharma."[n.61] [63] Dhp 205 (cf. also Sn 257): pavivekarasaṃ pītvā (Be: pitvā), rasaṃ upasamassa ca, niddaro hoti nippāpo, dhammapītirasaṃ pivaṃ (Ce: pibaṃ), which has a counterpart in Uv 28.5, Bernhard 1965: 355: pravivekarasaṃ jñātvā, rasaṃ copaśamasya vai, nirjvaro bhavati niṣpāpo, dharmaprītirasaṃ piban (for a translation cf. Hahn 2007: 101). The Chinese parallels in T 212 at T IV 742c10 and T 213 at T IV 792a25 read: 解知念待味, 思惟休息義, 無熱無飢想, 當服 於法味 (for a translation cf. Willemen 1978: 125). The Tibetan parallel in Beckh 1911: 98 or Zongtse 1990: 288 reads: legs par nyer zhi’i ro dang ni, rab tu dben pa’i ro shes pa, rims nad med cing sdig med la, chos la dga’ ba’i ro dag ’thung (for translations cf. Rockhill 1883/1975: 133, Iyer 1986: 331, and Sparham 1983/1986: 140).