增壹阿含經

XXXV. THE CHAPTER ON WRONG REFLECTION

1. Thus have I heard:

At one time the Buddha was in the country of Sāvatthī, in the Jeta Grove, the Garden of Anāthapiṇḍika.

At that time the World-Honored One addressed the bhikkhus:

"If there is a person who belongs to the group of wrong views, by what marks, by what causes and conditions [may he be known]?"

The bhikkhus said to the World-Honored One:

"The Tathāgata is the king of the dharmas, the Most Honored One of the dharmas. It would be good, World-Honored One, that you expound this meaning to the bhikkhus. Having heard it, we will receive and practice it."

The World-Honored One taught:

"Reflect well, monks. I shall analyze this meaning for you."

The bhikkhus replied:

"Yes indeed, World-Honored One!"

The bhikkhus received the Buddha's teaching. The World-Honored One taught:

"A person of the wrong group may be known by five things. Having seen the five things, one knows that this person belongs to the wrong group. What are the five? When there is cause to laugh he does not laugh; when there is occasion to rejoice he does not rejoice; when loving-kindness should arise he does not arouse loving-kindness; he does evil yet is not ashamed; he hears wholesome words yet pays no heed. One should know that this person belongs to the wrong group. If there are sentient beings in the wrong group, one should know them by these five things.

"Furthermore, if there are sentient beings in the right group, by what marks, by what causes and conditions [may they be known]?"

The bhikkhus said to the World-Honored One:

"The Tathāgata is the king of the dharmas, the Most Honored One of the dharmas. We humbly pray that the World-Honored One expound this meaning to the bhikkhus. Having heard it, we will receive and practice it."

The World-Honored One taught:

"Reflect well, monks! I shall analyze this meaning for you."

The bhikkhus replied:

"Yes indeed, World-Honored One!"

The bhikkhus received the Buddha's teaching. The World-Honored One said:

"A person of the right group may be known by five things. Having seen the five things, one knows that this person abides in the right group. What are the five? When there is cause to laugh he laughs; when there is occasion to rejoice he rejoices; when loving-kindness should arise he arouses loving-kindness; when there is cause for shame he is ashamed; he hears wholesome words and pays heed. One should know that this person belongs to the right group, abides in the right group. Thus, bhikkhus, should you train yourselves."

At that time the bhikkhus, having heard what the Buddha taught, joyfully received and practiced it.

2. Thus have I heard:

At one time the Buddha was in the country of Sāvatthī, in the Jeta Grove, the Garden of Anāthapiṇḍika.

At that time the World-Honored One addressed the bhikkhus:

"When the Tathāgata appears in the world, it is certainly for the sake of five things. What are the five? He will turn the Dharma-wheel, he will liberate his father and mother, he will cause those without faith to establish faith, he will cause those who have not yet aroused the Bodhisattva mind to arouse the Bodhisattva mind, and he will transmit the essential prophecy of the future Buddha.

"When the Tathāgata appears in the world, it is for the sake of these five things. Therefore, bhikkhus, arouse a mind of loving-kindness toward the Tathāgata. Thus, bhikkhus, should you train yourselves."

At that time the bhikkhus, having heard what the Buddha taught, joyfully received and practiced it.

3. Thus have I heard:

At one time the Buddha was in the country of Sāvatthī, in the Jeta Grove, the Garden of Anāthapiṇḍika.

At that time the World-Honored One addressed the bhikkhus:

"There are five gifts that gain no merit. What are the five? Giving a knife to another, giving poison to another, giving a wild ox to another, giving a wanton woman to another, and building shrines to spirits.

"This, bhikkhus, is the five kinds of giving that gain no merit. Bhikkhus should know that there are again five kinds of giving that bring great merit. What are the five? Making gardens, making groves of trees, making bridges and ferries, making large boats, and making dwelling places and lodgings for travelers.

"This, bhikkhus, is the five things that bring merit."

The World-Honored One then spoke a verse:

"Therefore, bhikkhus, remember to cultivate these five virtues of giving. Thus, bhikkhus, should you train yourselves."

At that time the bhikkhus, having heard what the Buddha taught, joyfully received and practiced it.

4. Thus have I heard:

At one time the Buddha was in the country of Sāvatthī, in the Jeta Grove, the Garden of Anāthapiṇḍika.

At that time the World-Honored One addressed the bhikkhus:

"A woman has five powers by which she looks down upon her husband. What are the five? The power of beauty, the power of kinsfolk, the power of fields and family estate, the power of children, and the power of her own self-control—by these she looks down upon her husband.

"The husband, in turn, uses a single power to cover over that wife. What is the single power? It is the power of wealth and rank.

Because the husband possesses wealth and rank, the power of beauty cannot match it; kinsfolk, fields, children, and self-control all cannot match it. This is how a single power overcomes so many powers. Now the wicked Māra Pāpīyas also has five powers.

What are the five? They are: the power of form, the power of sound, the power of smell, the power of taste, and the power of touch. The foolish and ignorant who are attached to the dharmas of form, sound, smell, taste, and touch cannot pass beyond the realm of Māra Pāpīyas.

If a noble disciple accomplishes a single power, he overcomes all those powers. What is the single power? It is the power of non-heedlessness.

If the disciples of the Worthy and Holy accomplish non-heedlessness, then they are not bound by form, sound, smell, taste, and touch. Because they are not bound by the five desires, they are able to discern the dharmas of birth, aging, sickness, and death; they overcome the five powers of Māra, do not fall into the realm of Māra, pass beyond the fearful perils, and reach the place of the unconditioned."

The World-Honored One then spoke this verse:

The Buddha told the bhikkhus:

"Remember to practice for yourselves, and do not be heedless. Thus, bhikkhus, should you train yourselves."

At that time the bhikkhus, having heard what the Buddha taught, joyfully received and practiced it.

5. Thus have I heard:

At one time the Buddha was in the country of Sāvatthī, in the Jeta Grove, the Garden of Anāthapiṇḍika.

At that time the World-Honored One addressed the bhikkhus:

"A woman has five desire-thoughts. What are the five? To be born into a noble and honored house, to be given in marriage to a wealthy and noble house, that her husband will do as she says, that she will have many children, and that in the household everything will be governed by herself alone.

"This, bhikkhus, is the five desirable things that a woman thinks upon. In the same way, bhikkhus, my bhikkhus also think upon five desirable things. What are the five? They are: the restraining precepts, much learning, the attainment of samādhi, wisdom, and the wisdom of liberation. This is the five desirable things that a bhikkhu has."

The World-Honored One then spoke a verse:

"Thus, bhikkhus! You should seek skillful means to practice wholesome dharmas, to cast away unwholesome dharmas, gradually advancing, without a mind of regret midway. Thus, bhikkhus, should you train yourselves."

At that time the bhikkhus, having heard what the Buddha taught, joyfully received and practiced it.

6. Thus have I heard:

At one time the Buddha was in the country of Sāvatthī, in the Jeta Grove, the Garden of Anāthapiṇḍika.

At that time the World-Honored One addressed the bhikkhus:

"There are five times when one should not pay homage to a person. What are the five? When within a stūpa (thūpa) one should not pay homage; when within a great assembly one should not pay homage; again, when on the road one should not pay homage; when one is sick and lying upon a bed one should not pay homage; and when one is eating or drinking one should not pay homage. This, bhikkhus, is the five occasions when one should not pay homage to a person.

"Again, there are five things by which one knows the proper time to pay homage. What are the five? Not within a stūpa, not within a great assembly, not upon the road, not being sick, and again not at the time of eating or drinking. At these one should pay homage. Therefore, bhikkhus, you should make skillful means to know the proper time, and so act."

At that time the bhikkhus, having heard what the Buddha taught, joyfully received and practiced it.

7. Thus have I heard:

At one time the Buddha was in the city of Rājagaha, in the Bamboo Grove of Kalandaka, together with a great assembly of five hundred bhikkhus.

At that time the World-Honored One addressed the venerable Upravata:

"Now, you, go into the city of Rājagaha and ask for a little hot water. Why so? Today I am afflicted with back pain."

Upravata said to the Buddha:

"Yes indeed, World-Honored One!"

Upravata received the Buddha's teaching, and at the proper time he donned his robe, took up his bowl, entered the city of Rājagaha, and asked for hot water. The venerable Upravata then thought: "What causes and conditions does the World-Honored One have that he bids me ask for hot water? The Tathāgata's fetters are exhausted, and all that is wholesome is gathered together; yet the Tathāgata says, 'Now I am afflicted with back pain,' and the World-Honored One has not told me the name and family, nor to whose house [to go]."

At that time the venerable Upravata used the divine eye to observe the men and women within the city of Rājagaha, to see who was fit to be liberated. Now within the city of Rājagaha there was an elder named Visālasena, who had planted no wholesome roots, was without precepts, without faith, holding wrong views toward the Buddha, the Dharma, and the Saṅgha, in accord with extreme views. He held this wrong view: "There is no giving, no offering, no one who receives; there is also no fruit and recompense of good and evil; there is no this world, no future world; there is no father, no mother. In the world there are no ascetics or brahmins, and so forth, who are accomplished, who in this world and the next, having realized it for themselves, wander freely."

His lifespan was very short; after five days he would die. He also worshiped the great spirit of the Five Paths. At that time Upravata further thought: "The Tathāgata surely wishes to liberate this elder. The reason is this: after his death, this elder will be born in the wailing hells."

At that time Upravata then smiled. The great spirit of the Five Paths, seeing him smile from afar, then concealed his form and transformed into a man, coming to the place of Upravata to serve at his command. The venerable Upravata led this man to outside the elder's gate, and stood silent, saying nothing. The elder, seeing from afar that there was a religious man standing outside the gate, then spoke a verse:

Upravata replied with a verse:

The elder remained silent and did not answer. The great spirit of the Five Paths said to Visālasena:

"Elder, you should give water; you will gain immeasurable merit, you will gain the recompense of ambrosia."

The elder replied:

"I have my own great spirit of the Five Paths; what added benefit is there in using this ascetic?"

The great spirit of the Five Paths spoke a verse:

At that time the great spirit of the Five Paths again said to the elder:

"You should guard your bodily, verbal, and mental conduct. Do you not know the might of the great spirit of the Five Paths?"

Then the great spirit of the Five Paths transformed himself into the body of a great spirit-demon, his right hand grasping a sword, and said to the elder:

"Now I am indeed the great spirit of the Five Paths. Quickly give hot water to this ascetic, and do not delay."

Then the elder thought: "How extraordinary! How strange! The great spirit of the Five Paths himself makes offering to this ascetic."

The elder then took fragrant hot water and gave it to the ascetic, and also took rock-sugar and gave it to the ascetic. The great spirit of the Five Paths himself carried this fragrant water, and together with Upravata went to the place of the World-Honored One, and offered up the fragrant hot water to the World-Honored One. The World-Honored One took the fragrant hot water and bathed his body, and the wind-disorder at once eased and grew no heavier.

Then the elder, after five days, passed away and was born in the Heaven of the Four Heavenly Kings. The venerable Upravata, hearing news that the elder had passed away, then went to the place of the World-Honored One, bowed his head, and sat to one side. Upravata said to the World-Honored One:

"This elder, having passed away, where has he been reborn?"

The World-Honored One said:

"This elder, having passed away, has been reborn in the Heaven of the Four Heavenly Kings."

Upravata said to the Buddha:

"This elder, when he passes away there, where will he be reborn?"

The World-Honored One said:

"When he passes away there, he will be reborn among the Four Heavenly Kings, the Heaven of the Thirty-three, and on up to being born in the heaven of Those Who Delight in Creating Transformations. When he passes away there, he will be reborn in the Heaven of the Four Heavenly Kings. This elder, for sixty kalpas, will not fall into the evil destinies. In the end he will obtain a human body, shave off his beard and hair, don the three Dharma robes, go forth and study the Path, and become a Pratyekabuddha. The reason is that the virtue of giving hot water gains merit such as this.

"Therefore, Upravata, ever remember to provide bathing water for the Saṅgha, and to hear the teaching of the Path expounded. Thus, Upravata, should you train yourself."

At that time the venerable Upravata, having heard what the Buddha taught, joyfully received and practiced it.

8. Thus have I heard:

At one time the Buddha was in the country of Sāvatthī, in the Jeta Grove, the Garden of Anāthapiṇḍika.

At that time there was a bhikkhu who did not delight in cultivating the holy life, who wished to abandon the restraining precepts and return to lay life. That bhikkhu went to the place of the World-Honored One, bowed his head, sat to one side, and then said to the World-Honored One:

"Now I do not delight in cultivating the holy life; I wish to abandon the restraining precepts and return to being a layman in white robes."

The World-Honored One said:

"Now, why do you not delight in cultivating the holy life, and wish to abandon the restraining precepts and become a layman in white robes?"

The bhikkhu replied:

"Now my mind is ablaze, and within my body it is as though burned by fire. When I see a woman upright and incomparable in beauty, at that time I think: 'Would that this woman might unite with me.' Then I think again: 'This is not the True Dharma; if I follow this mind, it is not the right principle.' At that time I think again: 'This is an evil gain, not a wholesome gain. This is an evil dharma, not a wholesome dharma.' Now I wish to abandon the restraining precepts and return to being a layman in white robes. The restraining precepts of an ascetic truly cannot be transgressed. As a worldly man I can still distribute and give in charity."

The World-Honored One said:

"Generally, a woman has five evils. What are the five? Foulness, double-tonguedness, jealousy, anger, and not knowing how to repay kindness."

At that time the World-Honored One then spoke a verse:

"Therefore, bhikkhu! You should cast away thoughts of the impure, and reflect and contemplate upon the impure. When a bhikkhu reflects and contemplates upon the impure, he will cut off entirely sensual craving, craving for form, and craving for the formless; he will cut off entirely ignorance and conceit.

Bhikkhu, from where does desire arise? Does it arise from the hair? But the hair is ugly and unclean.

This is illusory deception that deceives worldly people. The fingernails, the teeth—all such things belonging to the body are places of impurity. Which of them is truly real?

From head to foot, all are thus. The liver, the gall, the five viscera, all the things that have form—not one of them is worthy of craving; which of them is real? Bhikkhu, from where does your desire arise?

Now you should well cultivate the holy life, the True Dharma of the Tathāgata, and you will certainly bring an end to suffering. The life of a human is very short; one does not abide long in the world. Though one may live long, it does not exceed a hundred years; those who exceed a hundred years are few.

Bhikkhu, you should know that the appearance of a Tathāgata in the world is very difficult to encounter; hearing the Dharma is also difficult; receiving a body of the four great elements is also difficult to obtain; having all the faculties complete is also difficult to obtain; being born in the central region of a country is also difficult to obtain; meeting with a good spiritual friend is also very difficult to encounter; hearing the Dharma is also difficult; discerning the meaning and principle is also difficult to obtain; and accomplishing the practice of the Dharma—this too is difficult.

"Bhikkhu! If one is able to attend upon a good spiritual friend, one will be able to discern the dharmas, and will also be able to explain this meaning broadly for others. If one has heard the Dharma, one will be able to discern; able to discern the Dharma, one is then able to expound the meaning; without thoughts of desire, anger, or delusion; having departed from the three poisons, one is straightway liberated from birth, aging, sickness, and death. Now I have spoken the gist of this meaning."

At that time that bhikkhu received the Buddha's teaching, then rose from his seat, paid homage at the feet of the World-Honored One, and withdrew. That bhikkhu, in a secluded place, reflected upon the Dharma; and thereby, as a son of a respectable family who shaves off beard and hair, goes forth and studies the Path, wishing to cultivate the supreme holy life—birth and death were exhausted, the holy life was established, what was to be done was done, and he would no longer receive a body, knowing it as it truly is. At that time that bhikkhu became an arhat.

At that time that bhikkhu, having heard what the Buddha taught, joyfully received and practiced it.

9. Thus have I heard:

At one time the Buddha was in the city of Rājagaha, in the Bamboo Grove of Kalandaka, together with a great assembly of five hundred bhikkhus.

At that time Ānanda and Dvaṅgīṣa, at the proper time, donned their robes, took up their bowls, and entered the city to beg for alms. Then Dvaṅgīṣa, in one alley, saw a young woman, exceedingly upright and beautiful, especially so in all the world; having seen her, his heart was thrown into turmoil, not as it normally was. Then Dvaṅgīṣa spoke a verse to Ānanda:

Ānanda replied with a verse:

Dvaṅgīṣa again spoke a verse:

The venerable Ānanda at once stepped forward, and with his right hand stroked the head of Dvaṅgīṣa, speaking a verse:

When Dvaṅgīṣa heard what the venerable Ānanda said, he then said:

"Enough, enough, Ānanda!"

When the two had finished begging for alms, they returned to the place of the World-Honored One. Then the young woman, seeing Dvaṅgīṣa from afar, smiled. Dvaṅgīṣa, seeing the young woman smile, then gave rise to this thought: "Now this woman's body is set up of bones wrapped in skin, like a painted figure, within which is filled with impurity, deceiving worldly people and causing disordered perceptions to arise."

At that time the venerable Dvaṅgīṣa contemplated that young woman from head to foot. "Within this body, what is there worth craving? The thirty-six things are all impure. Now, from where do these things arise?"

The venerable Dvaṅgīṣa thought again: "Now, rather than contemplating the figure of her body, it is better to contemplate within my own body. From where does this desire arise? Does it arise from earth? Does it arise from water, fire, or wind? If it arises from earth, earth is hard and cannot be dissolved; if it arises from water, water is utterly soft and cannot be held fast; if it arises from fire, fire cannot be held fast; if it arises from wind, wind has no form or mark and cannot be held fast." The venerable one then thought: "This desire arises only from imagining."

Then he spoke a verse:

When the venerable Dvaṅgīṣa had spoken this verse, he reflected all the more upon the perception of the impure. Right there, his mind was liberated from the outflows.

Ānanda and Dvaṅgīṣa departed from the city of Rājagaha, returned to the place of the World-Honored One, bowed their heads, and sat to one side. Then the venerable Dvaṅgīṣa said to the World-Honored One:

"Now I have swiftly gained a wholesome benefit; I have something realized."

The World-Honored One said:

"Now, what have you realized for yourself?"

Dvaṅgīṣa said to the Buddha:

"Form is not firm, nor is it solid; it cannot be seen; it is illusory and false, not real. Feeling is not firm, nor is it solid; it is like a bubble of water, illusory and false, not real. Perception is not firm, nor is it solid; illusory and false, not real, like a mirage. Volitional formations are also not firm, not solid, like a banana tree that has no core. Consciousness is not firm, nor is it solid; illusory and false, not real."

The venerable one further said to the Buddha:

"These five aggregates of clinging are not firm, nor are they solid; illusory and false, not real."

The venerable Dvaṅgīṣa then spoke a verse:

"Thus, World-Honored One! Now what I understand is just this."

The World-Honored One said:

"Excellent! Dvaṅgīṣa! Well have you contemplated the root of these five aggregates of clinging. Now you should know that everyone who is a practitioner should contemplate that the root of these five aggregates is all not firm. Why is this so? Right when contemplating these five aggregates of clinging—I, beneath the Bodhi tree, attained Supreme Perfect Enlightenment, just as you have contemplated today."

When this Dharma was expounded, there were fifty bhikkhus who, right upon their seats, gained the exhaustion of the outflows and liberation of mind.

At that time the venerable Dvaṅgīṣa, having heard what the Buddha taught, joyfully received and practiced it.

10. Thus have I heard:

At one time the Buddha was in the country of Sāvatthī, in the Jeta Grove, the Garden of Anāthapiṇḍika.

At that time Saṅgāmaji, son of an elder, came to the place of the World-Honored One, bowed his head and sat to one side, and then said to the Buddha:

"I humbly pray that the World-Honored One allow me to enter the Path."

Then the elder's son was allowed to enter the Path; in a secluded place, restraining himself and cultivating the practice, he accomplished the fruit of the Dharma; and thereby, as a son of a respectable family who shaves off beard and hair, goes forth and studies the Path—birth and death were exhausted, the holy life was established, what was to be done was done, he would not be reborn again, knowing it as it truly is. Then Saṅgāmaji became an arhat. In a quiet and secluded place he then gave rise to this thought:

"The appearance of a Tathāgata is very difficult to encounter. The Tathāgata appears only at the proper time, just as the uḍumbara flower appears only at the proper time. So it is here too: the appearance of a Tathāgata in the world is met only at the proper time; the cessation of all formations is likewise difficult to encounter. The way of escape is also difficult; the exhaustion of craving, the absence of desire, Nirvāṇa—this is the subtle essence."

At that time the mother-in-law of Saṅgāmaji heard that her son-in-law had become a religious man, was no longer attached to or fond of desire, had cast off the burdens of household life, and had moreover harmed her daughter as one casts away a heap of spittle.

The mother then went to the place of her daughter and said to her:

"Has your husband truly practiced the Path?"

The daughter replied:

"I also did not consent to his practicing the Path."

The mother said:

"Now you should adorn yourself, wear beautiful garments, take your son and daughter along, and go to the place of Saṅgāmaji."

At that time the mother and daughter went together to the place of Saṅgāmaji. The venerable Saṅgāmaji was sitting cross-legged beneath a tree. The two came before him and stood silent. Then the mother and daughter stood gazing at Saṅgāmaji from head to foot, and the mother said to Saṅgāmaji:

"Now why do you not speak with my daughter? And these two children are your children. What you are doing now is truly unreasonable; no one can bear it. Now what you are contemplating is not the conduct of a human being."

Then the venerable Saṅgāmaji spoke a verse:

Then the mother-in-law said to Saṅgāmaji:

"Now what fault has my daughter? What has she done that is contrary to the Dharma? Why do you abandon her and go forth to study the Path?"

Saṅgāmaji spoke a verse:

The mother said to Saṅgāmaji:

"Not only does my daughter have this matter, but all women are likewise. The people in the city of Sāvatthī, seeing my daughter, are all thrown into confusion and wish to consort with her, as a thirsty man craves to drink water, gazing without satiety, all giving rise to attachment. Now why do you abandon her and study the Path, seeking ways to slander her? Now, if you do not take my daughter, then your two children—I return them to you, deal with them yourself."

Saṅgāmaji again spoke a verse:

Then the mother-in-law and the two children, having heard this verse spoken, each thought to themselves: "Today, as we observe this intention, he surely will not return home."

And they again contemplated the venerable one from head to foot, heaved a long sigh, then came before him, knelt down, and said:

"If in body, speech, or mind we have done anything contrary to the Dharma, we beg that you forgive the fault."

Then, circumambulating three times, they withdrew and returned home.

At that time the venerable Ānanda, at the proper time, donned his robe, took up his bowl, and entered the city of Sāvatthī to beg for alms; seeing the mother and daughter from afar, he then asked:

"Just now, did you meet with Saṅgāmaji?"

The mother said:

"Though we met, we did not meet."

Ānanda asked:

"Did you speak together?"

The mother replied:

"Though there was speech, it did not enter my heart."

The venerable Ānanda then spoke a verse:

When the venerable Ānanda had finished begging for alms, he returned to the Jeta Grove, the Garden of Anāthapiṇḍika, went to the place of Saṅgāmaji and sat to one side, and said to Saṅgāmaji:

"Have you yet known the Dharma as it truly is?"

Saṅgāmaji replied:

"I have awakened to and known the Dharma as it truly is."

Ānanda said:

"How have you awakened to and known the Dharma as it truly is?"

Saṅgāmaji replied:

"Form is impermanent. The meaning of this impermanence is suffering. Suffering is non-self; non-self is empty. Feeling, perception, volitional formations, and consciousness are all impermanent; the meaning of this impermanence is suffering, suffering is non-self, non-self is empty. These five aggregates of clinging are of the nature of impermanence. The nature of impermanence is suffering; I am not, but the other is; the other is not, but I am."

Then Saṅgāmaji spoke a verse:

Then the venerable Ānanda praised him, saying:

"Excellent! Well have you thoroughly understood the Dharma as it truly is."

Ānanda spoke a verse:

When the venerable Ānanda had spoken the verse, he then rose from his seat, went to the place of the World-Honored One, bowed his head, and stood to one side. At that time Ānanda related all these causes and conditions to the World-Honored One. Then the World-Honored One addressed the bhikkhus:

"As for arhats who discourse on the equanimity of desire, the one to be named is precisely the bhikkhu Saṅgāmaji. As for one who can subdue the kinsfolk of Māra, it is also the bhikkhu Saṅgāmaji. Why is this so? The bhikkhu Saṅgāmaji came against Māra seven times, and only now has accomplished the Path. From now on, seven times of striving in the Path are allowed. Beyond this limit is contrary to the Dharma."

The World-Honored One addressed the bhikkhus:

"Among my hearers (śrāvakas), the bhikkhu who is able to subdue Māra and only now has accomplished the Path, is precisely the bhikkhu Saṅgāmaji."

At that time the bhikkhus, having heard what the Buddha taught, joyfully received and practiced it.