中部 004 怖駭經 (MN 4 Bhaya-bherava Sutta, Fear & Terror)對讀

本對讀包含下列數個版本，請自行勾選欲對讀之版本（感恩 Siong-Ui Te 師兄 提供程式支援）：

巴利原典(CSCD) [001]	Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ sārāṇīyaṃ (sī. syā. pī.) vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā samādāpetā (?); bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī’’ti. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Ye te, brāhmaṇa, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, ahaṃ tesaṃ pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā; mama ca pana sā janatā diṭṭhānugatiṃ āpajjatī’’ti. ‘‘Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’’ti . ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’’ti.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Then Janussonin the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, "Master Gotama, the sons of good families who have gone forth from the home life into homelessness out of conviction in Master Gotama: is Master Gotama their leader? Is Master Gotama their helper? Is Master Gotama their inspirer? Do they take Master Gotama as their example?" "Yes, brahman, so it is. The sons of good families who have gone forth from the home life into homelessness out of conviction in me: I am their leader. I am their helper. I am their inspirer. They take me as their example." "But, Master Gotama, it's not easy to endure isolated forest or wilderness dwellings. It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration." "Yes, brahman, so it is. It's not easy to endure isolated forest or wilderness dwellings. It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration. Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me as well: 'It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.'
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	34.　　這是我所聽見的：有一次，世尊住在舍衛城的祇樹給孤獨園。這時候，吒奴蘇尼婆羅門走到世尊那裏，和世尊互相問候，作了一些悅意的交談，然後坐在一邊。吒奴蘇尼婆羅門對世尊這樣說： “喬答摩賢者，在家庭生活的人，因為對喬答摩賢者有信而出家，過沒有家庭的生活。喬答摩賢者帶領他們，幫助他們，教導他們；他們以喬答摩賢者為榜樣。” “婆羅門，正是這樣，正是這樣。在家庭生活的人，因為對我有信而出家，過沒有家庭的生活。我帶領他們，幫助他們，教導他們；他們以我為榜樣。” “喬答摩賢者，在偏僻的樹林居住是很難的，過遠離的生活是很難的，很難樂於獨處的。樹林肯定會取去一個沒有得定的比丘的心。” “婆羅門，正是這樣，正是這樣。在偏僻的樹林居住是很難的，過遠離的生活是很難的，很難樂於獨處的。樹林肯定會取去一個沒有得定的比丘的心。
漢譯(元亨寺版) [004]	34.　　如是我聞。一時，世尊住舍衛城祇陀林給孤獨園。爾時，婆羅門生漏詣世尊處，問訊世尊。問訊已，坐於一面，坐於一面彼生漏白世尊曰：「尊者 [009] 瞿曇！此等善男子是歸依尊者瞿曇，從在家而為出家行者。尊者瞿曇是彼等之先行者、彼等之援助者、彼等之監督鼓勵者。彼眾是順從尊者瞿曇之見者也。」世尊曰：「然!如是。婆羅門!然! 如是。彼等善男子是歸依我，從在家而為出家行者，我是彼等之先行者、彼等之援助者、彼等之監督鼓勵者，又彼眾是順從我之見者也。」[婆羅門又曰：]「尊者瞿曇!閑林之靜居、僻陬之獨居，甚難忍耐，遠離是難為，獨住無樂。閑林想能奪(分 17 散、迷亂)未得三昧比丘之意念。」[世尊曰：]「然!如是。婆羅門!然!如是。閑林之靜居、僻陬之獨居，甚難忍耐，遠離是難為，獨住無樂，閑林想能奪末得三昧比丘之意念。」

巴利原典(CSCD) [001]	‘‘Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti. Tassa mayhaṃ brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhakāyakammantohamasmi. Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"The thought occurred to me: 'When brahmans or contemplatives who are unpurified in their bodily activities resort to isolated forest or wilderness dwellings, it's the fault of their unpurified bodily activities that they give rise to unskillful fear & terror. But it's not the case that I am unpurified in my bodily activities when I resort to isolated forest or wilderness dwellings. I am purified in my bodily activities. I am one of those noble ones who are purified in their bodily activities when they resort to isolated forest or wilderness dwellings.' Seeing in myself this purity of bodily activities, I felt even more undaunted about staying in the wilderness.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	35.　　“婆羅門，當我還是菩薩，未取得正覺的時候，我這樣想： ‘在偏僻的樹林居住是很難的，過遠離的生活是很難的，很難樂於獨處的。樹林肯定會取去一個沒有得定的比丘的心。’ “婆羅門，當時我這樣想： ‘一些身業不淨的沙門或婆羅門在偏僻的樹林居住，因為有身業不淨這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個身業不淨的人，我跟其他身業清淨的聖者那樣，身業清淨地居住在偏僻的樹林。’ 當我想到自己有清淨的身業時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	35.　　婆羅門!我曾在未成正覺仍為菩薩時，如次思念：「閑林之靜居、僻陬之獨居，甚難忍耐，遠離是難為，獨住無樂，閑林想能奪末得三昧比丘之意念。」婆羅門! 彼時，我又生如次思念:「如何沙門、婆羅門，其身業未清淨時，若為閑林之靜居、僻陬之獨居者，彼等因其身業染污未清淨，必定招致不善之畏怖驚駭；然!我非身業未清淨，而為閑林之靜居、僻陬之獨居者。我之身業實已清淨，不!身業清淨之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」裟羅門!我自觀己身，此清淨之身業性，愈得確信[喜悅]閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā…pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"The thought occurred to me: 'When brahmans or contemplatives who are unpurified in their verbal activities... unpurified in their mental activities... unpurified in their livelihood resort to isolated forest or wilderness dwellings, it's the fault of their unpurified livelihood that they give rise to unskillful fear & terror. But it's not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings. I am purified in my livelihood. I am one of those noble ones who are purified in their livelihood when they resort to isolated forest or wilderness dwellings.' Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	36.　　“婆羅門，我這樣想： ‘一些口業不淨的沙門或婆羅門在偏僻的樹林居住，因為有口業不淨這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個口業不淨的人，我跟其他口業清淨的聖者那樣，口業清淨地居住在偏僻的樹林。’ 當我想到自己有清淨的口業時，便帶來一份很大的鎮定。 “婆羅門，我這樣想： ‘一些意業不淨的沙門或婆羅門在偏僻的樹林居住，因為有意業不淨這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個意業不淨的人，我跟其他意業清淨的聖者那樣，意業清淨地居住在偏僻的樹林。’ 當我想到自己有清淨的意業時，便帶來一份很大的鎮定。 “婆羅門，我這樣想： ‘一些不確當地謀生活命的沙門或婆羅門在偏僻的樹林居住，因為有謀生活命不確當這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個不確當地謀生活命的人，我跟其他謀生活命確當的聖者那樣，謀生活命確當地居住在偏僻的樹林。’ 當我想到自己確當地謀生活命時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	36.　　於是婆羅門，我又生如次思念：「如何沙門、婆羅門。口業未清淨……乃至……意業末清淨……其生活未清淨時，若為閑林之靜居，僻陬之獨居者，因其生活染污未清淨，彼等必定招致不善之畏怖驚駭;然!我非口業乃至生活未清淨，而為閑林之靜居、僻陬之獨居者，我之生活實已清淨，不!生活清淨之聖者，而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」婆羅門!我自觀己身，此生活之清淨性，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti , tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"The thought occurred to me: 'When brahmans or contemplatives who are covetous & fiercely passionate for sensual pleasures... I am not covetous...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	37.　　“婆羅門，我這樣想： ‘一些有貪欲、強烈貪著欲樂的沙門或婆羅門在偏僻的樹林居住，因為有貪欲、強烈貪著欲樂這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個有貪欲、強烈貪著欲樂的人，我跟其他沒有貪欲的聖者那樣，沒有貪欲地居住在偏僻的樹林。’ 當我想到自己沒有貪欲時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	34.　　於是，我又生如次思念：「如何沙門、婆羅門具貪欲，且具強烈愛慾，若為閑林之靜居、僻陬之獨居者，因其貪慾與強烈愛慾之染污，彼等必定招致不善之畏怖驚駭；然!我非具貪慾且具強烈愛欲，而為閑林之靜居、僻陬之獨居者，我實無貪欲，不!無貪 (中部經典一‧四怖駭經‧二一　--　二二) 18 欲之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」婆羅門!我自觀己身之無貪欲性，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who have minds of ill will, with destructive attitudes... I have a mind of good will...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	38.　　“婆羅門，我這樣想： ‘一些有瞋恚、惡意的沙門或婆羅門在偏僻的樹林居住，因為有瞋恚、惡意這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個有瞋恚、惡意的人，我跟其他有慈心的聖者那樣，有慈心地居住在偏僻的樹林。’ 當我想到自己有慈心時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	38.　　彼時，我又生如次思念：「如何沙門、婆羅門有瞋恚且惡意，若為閑林之靜居，僻陬之獨居者、因其瞋恚、惡意之染污，彼等必定招致不善之畏怖驚駭;然!我非有瞋恚與惡意而為閑林之靜居、僻陬之獨居者，我實是住於慈心者，不!慈心之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」婆羅門!我自觀己身之慈心，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā thīnamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thīnamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ thīnamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathīnamiddhohamasmi. Ye hi vo ariyā vigatathīnamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatathīnamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who are overcome by sloth & drowsiness... I am devoid of sloth & drowsiness...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	39.　　　“婆羅門，我這樣想： ‘一些充滿昏睡的沙門或婆羅門在偏僻的樹林居住，因為有昏睡這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個充滿昏睡的人，我跟其他清除了昏睡的聖者那樣，清除了昏睡地居住在偏僻的樹林。’ 當我想到自己清除了昏睡時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	39.　　彼時，我又生如次思念：「如何沙門、婆羅門被纏於惛沈睡眠，若為閑林之靜居、僻陬之獨居者，因其被纏於惛沈睡眠之染污，彼等必定招致不善之畏怖驚駭;然!我非被纏於惛沈睡眠而為閑林之靜居、僻陬之獨居者，我實是離於惛沈睡眠者，不!離於惛沈睡眠之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」[婆羅門!]我自觀己身之離於惛沈睡眠，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘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. Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who are restless & with an unstill mind... I have a still mind...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	40.　　　“婆羅門，我這樣想： ‘一些內心掉舉、不平伏的沙門或婆羅門在偏僻的樹林居住，因為有內心掉舉、不平伏這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個內心掉舉、不平伏的人，我跟其他內心平伏的聖者那樣，內心平伏地居住在偏僻的樹林。’ 當我想到自己的內心平伏時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	40.　　彼時，我又生如次思念：「如何沙門、婆羅門為掉舉且非寂靜心，若為閑林之靜居、僻陬之獨居者，因其掉舉、染污非寂靜之心，彼等必定招致不善之畏怖驚駭;然!我非為掉舉、以寂靜心而為閑林之靜居、僻陬之獨居者，我實是[離掉舉]住於寂靜心者，不!寂靜心之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」婆羅門!我自觀己身此寂靜心性，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who are uncertain & doubting... I have gone beyond uncertainty...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	41.　　　“婆羅門，我這樣想： ‘一些疑惑不定的沙門或婆羅門在偏僻的樹林居住，因為有疑惑不定這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個疑惑不定的人，我跟其他超越了疑惑的聖者那樣，超越了疑惑地居住在偏僻的樹林。’ 當我想到自己超越了疑惑時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	41.　　彼時，我又生如次思念：「如何沙門、婆羅門有惑、有疑，若為閑林之靜居、僻陬之獨居者，因其惑、疑之染污，彼等必定招致不善之畏怖驚駭；然!我實非有惑、有疑而為閑林之靜居、僻陬之獨居者，我實是超越疑、惑者，不!超越疑、惑之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」婆 19 羅門我自觀己身之超越疑、惑，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti . Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi ; anattukkaṃsako aparavambhīhamasmi. Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who are given to praising themselves & disparaging others... I do not praise myself or disparage others...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	42.　　“婆羅門，我這樣想： ‘一些抬高自己、貶低別人的沙門或婆羅門在偏僻的樹林居住，因為有抬高自己、貶低別人這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個抬高自己、貶低別人的人，我跟其他不抬高自己、不貶低別人的聖者那樣，不抬高自己、不貶低別人地居住在偏僻的樹林。’ 當我想到自己不抬高自己、不貶低別人時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	42.　　彼時，我又生如次思念：「如何沙門、婆羅門是自讚毀他，若為閑林之靜居、僻陬之獨居者，因其自讚毀他之染污，彼等必定招致不善之畏怖驚駭：然!我非自誑毀他而為閑之靜居、僻陬之獨居者，我實是不自讚、不毀他者，不!不自讚、不毀他之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」婆羅門!我自觀己身此不自讚、不毀他之性，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṃsohamasmi. Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who tend toward panic & dread... I have gone beyond horripilation...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	43.　　“婆羅門，我這樣想： ‘一些容易受驚、怯懦的沙門或婆羅門在偏僻的樹林居住，因為有容易受驚、怯懦這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個容易受驚、怯懦的人，我跟其他清除了恐慌的聖者那樣，清除了恐慌地居住在偏僻的樹林。’ 當我想到自己清除了恐慌時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	43.　　彼時，我又生如次思念:「如何沙門、婆羅門是戰慄畏縮，若為閑林之靜居、僻陬之獨居者，因其戰慄畏縮之染污，彼等必定招致不善之畏怖驚駭；然!我非戰慄畏縮而為閑林之靜居、僻陬之獨居者;我實是棄(不致)身毛豎立者，不!棄身毛豎立之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。 (中部經典一‧四怖駭經‧二三　--　二四) 我自觀己身之棄身毛豎立，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmana [nikāmayamāna (sī. syā.)] sandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; appicchohamasmi. Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who are desirous of gains, offerings, & fame... I have few wants...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	44.　　“婆羅門，我這樣想： ‘一些渴望取得尊敬、得到聲譽的沙門或婆羅門在偏僻的樹林居住，因為有渴望取得尊敬、得到聲譽這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個渴望取得尊敬、得到聲譽的人，我跟其他沒有欲望的聖者那樣，沒有欲望地居住在偏僻的樹林。’ 當我想到自己沒有欲望時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	44.　　彼時，我又生如次思念：「如何沙門、婆羅門是欲得利益名聞，若為閑林之靜居、僻陬之獨居者，因其欲得利益名聞之染污，彼等必定招致不善之畏怖驚駭;然!我非欲得利益名聞而為閑林之靜居、僻陬之獨居者，我實是少欲者，不!少欲之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」我自觀己身此少欲性，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti , kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who are lazy & lacking in persistence... My persistence is aroused...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	45.　　“婆羅門，我這樣想： ‘一些懈怠、缺乏精進的沙門或婆羅門在偏僻的樹林居住，因為有懈怠、缺乏精進這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個懈怠、缺乏精進的人，我跟其他堅毅、精進的聖者那樣，堅毅、精進地居住在偏僻的樹林。’ 當我想到自己堅毅、精進時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	45.　　彼時，我又生如次思念：「如何沙門、婆羅門是懈怠不精進，若為閑林之靜居、僻陬之獨居者，因其懈怠不精進之染污，彼等必定招致不善之畏怖驚駭;然!我非懈怠不精進而為閑林之靜居、僻陬之獨居者，我實是發動精進者，不!發動精進之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。]婆羅門!我自觀己身此發動精進性，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘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. Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who are muddled in their mindfulness & unalert... I have mindfulness established...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	46.　　“婆羅門，我這樣想： ‘一些失念、沒有覺知的沙門或婆羅門在偏僻的樹林居住，因為有失念、沒有覺知這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個失念、沒有覺知的人，我跟其他保持念的聖者那樣，保持念地居住在偏僻的樹林。’ 當我想到自己保持念時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	46.　　彼時，我又生如次思念：「如何沙門、婆羅門是失念不 20 注意，若為閑林之靜居、僻陬之獨居者，因其失念不注意之染污，彼等必定招致不善之畏怖驚駭;然!我非失念不注意而為閑林之靜居、僻陬之獨居者，我實是專念者，不!專念之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」婆羅門!我自觀己身此事念性，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"...'When brahmans or contemplatives who are unconcentrated, with straying minds... I am consummate in concentration...'...
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	47.　　“婆羅門，我這樣想： ‘一些沒有定、內心搖擺的沙門或婆羅門在偏僻的樹林居住，因為沒有定、內心搖擺這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個沒有定、內心搖擺的人，我跟其他有定的聖者那樣，有定地居住在偏僻的樹林。’ 當我想到自己有定時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	47.　　於是，我又生如次思念：「如何沙門、婆羅門是不定、散亂心，若為閑林之靜居、僻陬之獨居者，因其不定、散亂心之染污，彼等必定招致不善之畏怖驚駭;然!我非不定、散亂心而為閑林之靜居、僻陬之獨居者，我實是成就三昧者，不!成就三昧之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」我自觀己身之成就三昧，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘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. Na kho panāhaṃ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya. Soḷasapariyāyaṃ niṭṭhitaṃ.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"The thought occurred to me: 'When brahmans or contemplatives who are drooling idiots, resort to isolated forest or wilderness dwellings, it's the fault of their drooling idiocy that they give rise to unskillful fear & terror. But it's not the case that I am a drooling idiot, when I resort to isolated forest or wilderness dwellings. I am consummate in discernment. I am one of those noble ones who are consummate in discernment when they resort to isolated forest or wilderness dwellings.' Seeing in myself this consummate discernment, I felt even more undaunted about staying in the wilderness.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	48.　　“婆羅門，我這樣想： ‘一些智慧薄弱、愚昧的沙門或婆羅門在偏僻的樹林居住，因為有智慧薄弱、愚昧這些污染的緣故，這些沙門婆羅門賢者一定會招來不善的恐懼和驚慌；但我不是一個智慧薄弱、愚昧的人，我跟其他具有智慧的聖者那樣，具有智慧地居住在偏僻的樹林。’ 當我想到自己得到智慧時，便帶來一份很大的鎮定。
漢譯(元亨寺版) [004]	48.　　彼時，我又生如次思念：「如何沙門、婆羅門是愚鈍闇昧，若為閑林之靜居、僻陬之獨居者，因其愚鈍闇昧之染污，彼等必定招致不善之畏怖驚駭;然!我非愚鈍闇昧而為閑林之靜居、僻陬之獨居者，我實是成就智慧者，不!成就智慧之聖者而為閑林之靜居、僻陬之獨居者中，我實是最上首也。」婆羅門!我自額己身之成就智慧，愈得確信閑林之居住。

巴利原典(CSCD) [001]	‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘yaṃnūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyya’nti. So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu viharāmi. Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṃ pāteti, vāto vā paṇṇakasaṭaṃ [paṇṇasaṭaṃ (sī. pī.)] ereti; tassa mayhaṃ brāhmaṇa etadahosi [tassa mayhaṃ evaṃ hoti (sī. syā.)] – ‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti. Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī [bhayapāṭikaṅkhī (sī.)] viharāmi? Yaṃnūnāhaṃ yathābhūtaṃ yathābhūtassa [yathābhūtassa yathābhūtassa (sī. syā.)] me taṃ bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova [yathābhūto yathābhūtova (sī. syā.)] taṃ bhayabheravaṃ paṭivineyya’nti. Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṃ bhayabheravaṃ paṭivinemi.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"The thought occurred to me: 'What if — on recognized, designated nights such as the eighth, fourteenth, & fifteenth of the lunar fortnight — I were to stay in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines? Perhaps I would get to see that fear & terror.' So at a later time — on recognized, designated nights such as the eighth, fourteenth, & fifteenth of the lunar fortnight — I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines. And while I was staying there a wild animal would come, or a bird would make a twig fall, or wind would rustle the fallen leaves. The thought would occur to me: 'Is this that fear & terror coming?' Then the thought occurred to me: 'Why do I just keep waiting for fear? What if I were to subdue fear & terror in whatever state they come?' So when fear & terror came while I was walking back & forth, I would not stand or sit or lie down. I would keep walking back & forth until I had subdued that fear & terror. When fear & terror came while I was standing, I would not walk or sit or lie down. I would keep standing until I had subdued that fear & terror. When fear & terror came while I was sitting, I would not lie down or stand up or walk. I would keep sitting until I had subdued that fear & terror. When fear & terror came while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	49.　　“婆羅門，當時我這樣想： ‘讓我在上半月第八、十四、十五天和下半月第八、十四、十五天六齋日這些晚上，到人們膜拜的森林、園林、大樹 [005] 這些使人恐慌、使人驚怖的地方逗留，看看可否遇到一些使人恐懼和驚慌的事物吧。’ 之後我在上半月第八、十四、十五天和下半月第八、十四、十五天六齋日這些晚上，到人們膜拜的森林、園林、大樹這些使人恐慌、使人驚怖的地方逗留。 “婆羅門，我在那裏逗留時，所遇到的各種所謂使人恐懼和驚慌的事物，其實只是動物走過來、孔雀弄斷樹枝或大風吹下樹葉而已。 “婆羅門，我這樣想： ‘為什麼我一直在期待恐懼到來呢，讓我在恐懼和驚慌如實到來的時候，便把那如實到來的恐懼和驚慌清除吧。’ “婆羅門，當我在行走的時候，若有恐懼和驚慌到來時，我會一直行走，不站立、不坐下、不躺臥，直至把這恐懼和驚慌清除為止。 “婆羅門，當我在站立的時候，若有恐懼和驚慌到來時，我會一直站立，不行走、不坐下、不躺臥，直至把這恐懼和驚慌清除為止。 “婆羅門，當我在坐下的時候，若有恐懼和驚慌到來時，我會一直坐下，不躺臥、不站立、不行走，直至把這恐懼和驚慌清除為止。 “婆羅門，當我在躺臥的時候，若有恐懼和驚慌到來時，我會一直躺臥，不坐下、不站立、不行走，直至把這恐懼和驚慌清除為止。
漢譯(元亨寺版) [004]	49.　　婆羅門!彼時，我又生如是思念：「然!我於特定之夜，即半月之[第]十四日、十五日及八日之夜，於閑林之墓所、森林之祠堂、樹下之祠廟等甚恐怖、身毛豎立之處，不停止設座，然而亦見其畏怖驚駭。」於是，我於其後特定之夜，即半月之十四日、十五日及八日之夜，於閑林之墓所、森林之祠堂、樹下之祠廟等甚恐 21 怖、身毛豎立之處，不停止設座於其時，我住某處，有野獸靠近、有孔雀打落木片 (中部經典一‧四怖駭經‧二五　--　二六) 或風吹動落葉聲。其時，我如是思念：「其畏怖驚駭從此方來也。」彼時，我又生如次思念：「何故我於此，等待希望抑制畏怖耶?不如我如實[於何種姿勢]如有向我而來之畏怖驚駭，則我如實如是排除其畏怖驚駭。」於是，在我經行時，畏怖驚駭之迫來，其時，我只要正在經行，不停止、不生、又不橫臥，而[如實地於經行]排除彼之畏怖驚駭。婆羅門!又我於站立時，畏怖驚駭之迫來；其時，我只要正在站立，不經行、不生、又不橫臥，而[如實地於站立]排除其畏怖驚駭。又我於端坐時，畏怖驚駭之迫來；其時，我只要正在端坐，不橫臥、不站立、又不經行，而[如實地於端坐]排除畏怖驚駭。又於我橫臥時，畏怖驚駭之迫來；其時，我只要正在橫臥，不坐、不站立、又不經行，而[如實地於橫臥]排除其畏怖驚駭。

巴利原典(CSCD) [001]	‘‘Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti. Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi. Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi. Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti, mameva taṃ sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"There are some brahmans & contemplatives, brahman, who have the perception of 'day' when it is night, and of 'night' when it is day. This, I tell you, is their being in a dwelling of delusion. As for me, I have the perception of 'day' when it is day, and of 'night' when it is night. If anyone, when speaking rightly, were to say, 'A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human & divine beings,' he would rightly be speaking of me.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	50.　　　“婆羅門，有些沙門、婆羅門觀想晚上為白天 [006] ，觀想白天為晚上。我說這些沙門、婆羅門是生活在愚癡之中。我視晚上就是晚上，視白天就是白天。 “婆羅門，這樣說是正確的： ‘一位不愚癡的眾生出生在世上，能為許多眾生帶來利益，能為許多眾生帶來快樂；他悲憫世間，為天和人帶來福祉、利益、快樂。’ 婆羅門，用這句說話來形容我是正確的。
漢譯(元亨寺版) [004]	50.　　婆羅門!或有沙門、婆羅門以夜為晝而思之，以晝為夜而思之，我說此是彼等沙門、婆羅門住於愚癡之故也。而我實是以夜為夜而思之，以晝為晝而思之。婆羅門!正當之語者應如是語：「無愚癡之有情出現於世間，乃為眾生之利益，為眾生之安樂，為憐愍世間，為人天之利益安樂。」其對於我應是真實語也，實際上，我才是無愚癡之有情，為眾生之利益，為眾生之安樂，為憐愍世間，為人天之利益安樂，而出現於世間。

巴利原典(CSCD) [001]	‘‘Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [appammuṭṭhā (syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	51.　　“婆羅門，我精進，不懈怠；專一心念，沒有忘失；身體猗息下來，沒有倉卒；內心平伏下來，安住一境。 “婆羅門，我內心離開了五欲、離開了不善法，有覺、有觀，有由離開五欲和不善法所生起的喜和樂；我進入了初禪。 “我平息了覺和觀，內裏平伏、內心安住一境，沒有覺、沒有觀，有由定所生起的喜和樂；我進入了二禪。 “我保持捨心，對喜沒有貪著，有念和覺知，通過身體來體會樂──聖者說： ‘這人有捨，有念，安住在樂之中。’ ──我進入了三禪。 “我滅除了苦和樂，喜和惱在之前已經消失，沒有苦、沒有樂，有捨、念、清淨；我進入了四禪。
漢譯(元亨寺版) [004]	51.　　而且，我發動精進而不怠惰，正念確立而不散亂，身得輕安而不激動，心得定而寂靜也；我離欲、離(惡)不善之法，有尋、有伺，離生喜樂，成就初禪而住。尋、伺已息，內靜、心成一向，無尋、無伺，定主喜樂，成就第二 22 禪而住。不染於喜，捨住(無求)，正念、正智 [010] 以身正愛樂，即聖者所謂：「捨、念、樂住，」成就第三禪而住。捨樂、捨苦，先已滅喜、憂，不苦、不樂，而成捨、念、清淨，成就第四禪而住。

巴利原典(CSCD) [001]	‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details. "This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	52.　　“婆羅門，當我的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心導向宿命智。我能憶起過去無數生的事情──不論一生、兩生、三生、百生、千生、百千生，不論無數的成劫、無數的壞劫、無數的成壞劫──在那一生之中是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又投生到另一生；而在另一生之中又是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又再投生到另一生。我能憶起過去無數生的生活方式和生活細節。婆羅門，我在初夜時分得到第一種明。由於我不放逸、勤奮、堅定，所以驅除了無明，生起了明；驅除了黑暗，生起了光明。
漢譯(元亨寺版) [004]	52.　　如是心等持、清淨、皎潔、無穢、無垢、柔軟、堪任而得確立不動，我心向憶 [011] 宿命智，如是我憶念種種之宿命。即：「一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、種種成劫、種種壞劫、種種成壞劫。而於其處，我如是名、如是姓、如是種族 [012] 、如是食、如是受苦樂、如是以命終。於其處死，於彼處生。於彼處為如是名、如是姓、如是種族、如是食、如是受苦樂、如是以命終，又於彼處死，而於此處生。」如是我憶念其一一之相及詳細之狀況俱種種之宿命，此是我於夜之初更(初夜)斷證得之第一智(宿命智)。於此，無智滅而智生，闇滅而明生。其唯對於實住於不放逸、熱心、精勤者而顯現 (中部經典一‧四怖駭經‧二七　--　二八) 也。

巴利原典(CSCD) [001]	‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. "This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	53.　　“婆羅門，當我的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心導向眾生生死智。我以清淨及超於常人的天眼，看見眾生怎樣死後再次投生；知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生──這些眾生由於具有身不善行、口不善行、意不善行，責難聖者，懷有邪見，做出由邪見所驅動的業，因此在身壞命終之後投生在惡趣、地獄之中；那些眾生由於具有身善行、口善行、意善行，稱讚聖者，懷有正見，做出由正見所驅動的業，因此在身壞命終之後投生在善趣、天界之中。婆羅門，我在中夜時分得到第二種明。由於我不放逸、勤奮、堅定，所以驅除了無明，生起了明；驅除了黑暗，生起了光明。
漢譯(元亨寺版) [004]	50.　　如是心等持、清淨、皎潔、無穢、無垢、柔軟、堪任而得確立不動，我心向有情生死智。即我以清淨超人之天眼，見有情之生死。知[有情之]卑賤、高貴、美麗、醜陋、幸福、不幸，乃各各隨其業也。「實此等之有情，身為惡行、口為惡行、意為惡行、誹謗聖者、抱懷邪見、持邪見業。彼等身壞命終，生於惡生、惡趣、墮處 [013] 、地獄。又其他此等之有情：身為善行、口為善行、意為善行、不誹謗聖者、 23 抱懷正見、持正見業，彼等身壞命終，生於善趣、天界。」如是我以清淨超人之天眼，見有情之生死。知[有情之]卑賤、高貴、美麗、醜陋、幸福、不幸，乃各隨其業也。婆羅門此是我於夜之第二更(中夜)所證得之第二智(生死智)。於此，無智滅而智生，闇滅而明生，其唯對實住於不放逸、熱心、精勤者而顯現也。

巴利原典(CSCD) [001]	‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it had come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' "This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	54.　　“婆羅門，當我的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心導向漏盡智。我以究竟智，如實知道什麼是苦，如實知道什麼是苦集，如實知道什麼是苦滅，如實知道什麼是苦滅之道；我以究竟智，如實知道什麼是漏，如實知道什麼是漏集，如實知道什麼是漏滅，如實知道什麼是漏滅之道。當我有了以上的知見時，心便從欲漏、有漏、無明漏之中解脫出來。在得到解脫時會帶來一種解脫智，我以究竟智知道：生已經盡除，梵行已經達成，應要做的已經做完，沒有下一生。婆羅門，我在後夜時分得到第三種明。由於我不放逸、勤奮、堅定，所以驅除了無明，生起了明；驅除了黑暗，生起了光明。
漢譯(元亨寺版) [004]	54.　　如是心等持、清淨、皎潔、無穢、無垢、柔軟、堪忍而得確立不動，我心向漏盡智，我如實知：「此是苦也」、「此是苦之集也」、「此是苦之滅也」、「此是苦滅之道也」、「此等是漏也」、「是漏之集也」、「是漏之滅也」、「是漏滅之道也。」如是知、如是見，我由愛欲漏心得解脫、由存在漏心得解脫、由無智漏心得解脫。得解脫已，便知：「解脫」之智生，如「[此]生已盡，梵行已立，所作已作，不復受有此存在 (輪迴)之狀態也。」婆羅門!此是我於夜之第三更(後夜)所證得之第三智(漏盡智)。於此，無智滅而智生，闇滅而明生，其唯對實住於不放逸、熱心、精勤者而顯現也。

巴利原典(CSCD) [001]	‘‘Siyā kho pana te, brāhmaṇa, evamassa – ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ. Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi – attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno’’ti.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"Now, brahman, if the thought should occur to you, 'Perhaps Gotama the contemplative is even today not free of passion, not free of aversion, not free of delusion, which is why he resorts to isolated forest & wilderness dwellings,' it should not be seen in that way. It's through seeing two compelling reasons that I resort to isolated forest & wilderness dwellings: seeing a pleasant abiding for myself in the present, and feeling sympathy for future generations."
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	55.　　“婆羅門，可能你會這樣想： ‘即使在今天，喬答摩沙門可能還沒有清除貪欲，還沒有清除瞋恚，還沒有清除愚癡，所以他要居住在偏僻的樹林來修行。’ 婆羅門，不要這樣想。婆羅門，基於兩種原因，現在我居住在偏僻的樹林：親身體驗禪定的樂 [007] 和悲憫後來的人 [008] 。”
漢譯(元亨寺版) [004]	55.　　婆羅門！或汝生如次之念：「沙門瞿曇實今日猶不滅貪、瞋、癡，故為閑林之靜居、僻陬之獨居耶?」婆羅門!不應作如是見，我實觀二義故，而為閑林之靜居，僻陬之獨居。即：見自現法樂住及慈愍後人也。

巴利原典(CSCD) [001]	‘‘Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā , yathā taṃ arahatā sammāsambuddhena. Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Bhayabheravasuttaṃ niṭṭhitaṃ catutthaṃ.
英譯(Translated from the Pali by Thanissaro Bhikkhu.) [002]	"How truly future generations have been shown sympathy by Master Gotama in the manner of one who is worthy & rightly self-awakened! Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
漢譯(蕭式球譯, 香港志蓮淨苑) [003]	56.　　“喬答摩賢者是阿羅漢．等正覺，你悲憫後來的人。喬答摩賢者，妙極了！喬答摩賢者，妙極了！喬答摩賢者能以各種不同的方式來演說法義，就像把倒轉了的東西反正過來；像為受覆蓋的東西揭開遮掩；像為迷路者指示正道；像在黑暗中拿著油燈的人，使其他有眼睛的人可以看見東西。我皈依喬答摩賢者、皈依法、皈依比丘僧。願喬答摩賢者接受我為優婆塞，從現在起，直至命終，終生皈依！” 恐懼驚慌經完
漢譯(元亨寺版) [004]	56.　　 [婆羅門曰:]「此之後人等乃實依尊者瞿曇等正覺者、應供者如是之慈愍。偉 24 哉!尊者瞿曇!偉哉!尊者瞿曇!恰如倒者使起，如覆蓋者使露現，如迷者教以道，如闇中持來油燈，使有眼者見諸色，尊者瞿曇以種種法門說示，我今歸依卿瞿曇，歸依法及僧伽，願尊者瞿曇容受我之歸依，從今以後，終生為優婆塞。」 (中部經典一‧四怖駭經‧二九　--　三０)

備註：

[001]

(1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23) 　巴利原典乃參考【國際內觀中心】(Vipassana Meditation, As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD(Chattha Sangayana CD)。網路版請參考： http://www.tipitaka.org/ (請選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Majjhimanikāya → Mūlapaṇṇāsapāḷi → 1. Mūlapariyāyavaggo → 4. Bhayabheravasuttaṃ )。

[002]

(1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23) 英譯為坦尼沙羅尊者所譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)；請參考： Access to Insight: Readings in Theravada Buddhism 網站-- Majjhima Nikaya (The Middle-length Discourses)之 MN 4 Bhaya-bherava Sutta: Fear & Terror {PTS: M i 16} [Thanissaro] 。

[003]

(1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23) 　本譯文請參考：《恐懼驚慌經》；蕭式球譯；《巴利文翻譯組學報》第四期(2007.10月, ISBN 978-962-7714-37-8)；編輯:志蓮淨苑文化部；出版:志蓮淨苑；地址香港九龍鑽石山志蓮道五號； www.chilin.org ；網路版請參考：巴利文佛典選譯 (香港志蓮淨苑文化部--佛學園圃 --5. 南傳佛教之 5.1.2.004 恐懼驚慌經 )

[004]

(1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23) 　本譯文請參考：《怖駭經》；通妙譯；《南傳大藏經》《中部經典》一；Pp. 20；臺灣．高雄．“元亨寺”出版；

[005]

　印度人相信一些樹木以至森林有鬼神寄居，所以以它們為膜拜的對象。

[006]

　觀想晚上為白天其中一個作用是對治對黑暗的恐懼，但這是一種逃避黑暗而非直接面對黑暗的方式。

[007]

　“親身體驗禪定的樂” (diṭṭha-dhamma-sukha-vihāra)古譯為 “見法樂住” 或 “現法樂住” 。其中的 “diṭṭha-dhamma” 的意思是 “眼前可以看到的東西”，即是指 “當下” 、 “現生” 。若直譯整個詞語， “diṭṭha-dhamma-sukha-vihāra” 就是 “安住在眼前可以看到的樂之中” 。

[008]

　“悲憫後來的人” 是佛陀以身作則，勉勵以後的比丘居住在森林來修行。

[009]

　卿，日譯為卿，於原語bho這是同等者間之稱呼語，故佛教徒，向佛不用此語，生漏是婆羅門，故對佛呼bho，。但此語本來是bhavant的呼格形，可見是敬稱語bhagavant(世尊)之略，由次第之所略，由散稱表示親愛，成為同等者間之稱呼語。(故改譯為尊者。)

[010]

　正智(sampajana)，此所謂正智，乃正念更進深一層之謂。故言智慧時之正智不同。

[011]

　憶宿命智(pubbenivasanussatinana)亦可譯為宿命通，以超人之智憶念前生之事。

[012]

　譯為種族，雖是vanna，此語普通譯為色，於此無妨譯為色。色，可取二種意義，即形容、容色之意，及種族(王族、婆羅門族、庶民族、奴隸族等)之意。而在此可看為容色方面之意思。(佛音此處之註亦然。)予以前後之關係上，無寧是種族之意為適當。

[013]

　墮處(vinipata)罪人應墮之處。