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| − | The [[Ekottara Āgama]] (Sanskrit; traditional Chinese: 增壹阿含經; pinyin: zēngyī-ahánjīng) is an early Indian Buddhist text, of which currently only a Chinese translation is extant ([[Taishō Tripiṭaka]] 125). The title [[Ekottara Āgama]] literally means "Numbered Discourses," referring to its organizational principle. It is one of the four [[Āgamas]] of the Sanskrit'ic [[Sūtra Piṭaka]] located in the Chinese Buddhist Canon. | + | The [[Ekottara Āgama]] ([[Sanskrit]]; {{Wiki|traditional Chinese}}: [[增壹阿含經]]; pinyin: [[zēngyī-ahánjīng]]) is an early [[Indian]] [[Buddhist text]], of which currently only a {{Wiki|Chinese}} translation is extant ([[Taishō Tripiṭaka]] 125). The title [[Ekottara Āgama]] literally means "[[Numbered Discourses]]," referring to its organizational [[principle]]. It is one of the four [[Āgamas]] of the [[Sanskrit]]'ic [[Sūtra Piṭaka]] located in the [[Chinese Buddhist Canon]]. |
Origins and history | Origins and history | ||
| − | A complete version of the [[Ekottara Āgama]] was translated by [[Dharmanandi]] in 384 CE, and edited by [[Gautama Saṃghadeva]] in 398 CE. Some believed that it came from the [[Sarvāstivāda]] school, but more recently the [[Mahāsāṃghika]] branch has been proposed as well. According to A.K. Warder, the [[Ekottara Āgama]] references 250 [[Prātimokṣa]] rules for [[monks]], which agrees only with the [[Dharmaguptaka Vinaya]], which is also located in the Chinese Buddhist canon. He also views some of the doctrine as contradicting tenets of the [[Mahāsāṃghika]] school, and states that they agree with [[Dharmaguptaka]] views currently known. He therefore concludes that the extant [[Ekottara Āgama]] is that of the [[Dharmaguptaka]] school. | + | A complete version of the [[Ekottara Āgama]] was translated by [[Dharmanandi]] in 384 CE, and edited by [[Gautama Saṃghadeva]] in 398 CE. Some believed that it came from the [[Sarvāstivāda]] school, but more recently the [[Mahāsāṃghika]] branch has been proposed as well. According to {{Wiki|A.K. Warder}}, the [[Ekottara Āgama]] references 250 [[Prātimokṣa]] {{Wiki|rules}} for [[monks]], which agrees only with the [[Dharmaguptaka]] [[Vinaya]], which is also located in the [[Chinese Buddhist canon]]. He also [[views]] some of the [[doctrine]] as contradicting {{Wiki|tenets}} of the [[Mahāsāṃghika]] school, and states that they agree with [[Dharmaguptaka]] [[views]] currently known. He therefore concludes that the extant [[Ekottara Āgama]] is that of the [[Dharmaguptaka]] school. |
[[File:7de.jpg|thumb|250px|]] | [[File:7de.jpg|thumb|250px|]] | ||
| − | According to Étienne Lamotte, the [[Ekottara Āgama]] was translated from a manuscript that came from northwest [[India]], and contains a great deal of [[Mahāyāna]] influence. This may agree with the 5th century [[Dharmaguptaka]] monk [[Buddhayaśas]], the translator of the [[Dharmaguptaka Vinaya]] and [[Dīrgha Āgama]], who wrote that the [[Dharmaguptaka]]'s had assimilated the [[Mahāyāna | + | According to [[Étienne Lamotte]], the [[Ekottara Āgama]] was translated from a {{Wiki|manuscript}} that came from [[northwest]] [[India]], and contains a great deal of [[Mahāyāna]] influence. This may agree with the 5th century [[Dharmaguptaka]] [[monk]] [[Buddhayaśas]], the [[translator]] of the [[Dharmaguptaka]] [[Vinaya]] and [[Dīrgha Āgama]], who wrote that the [[Dharmaguptaka]]'s had assimilated the [[Mahāyāna Tripiṭaka]] (Ch. [[大乘三藏]]). According to [[Venerable]] [[Sheng Yen]], the [[Ekottara Āgama]] includes teachings of the [[Six Pāramitās]], a central {{Wiki|concept}} in the [[bodhisattva]] [[path]], and in the [[Mahāyāna]] teachings. |
| − | The [[Ekottara Āgama]] generally corresponds to the [[Theravādin]] [[Aṅguttara Nikāya]], but of the four [[Āgamas]] of the [[Sanskrit]]'ic [[Sūtra Piṭaka]] in the Chinese [[Buddhist Canon]], it is the one which differs most from the [[Theravādin]] version. The [[Ekottara Āgama]] even contains variants on such standard teachings as the [[Noble Eightfold Path]]. According to Keown, "there is considerable disparity between the [[Pāli]] and the | + | The [[Ekottara Āgama]] generally corresponds to the [[Theravādin]] [[Aṅguttara Nikāya]], but of the four [[Āgamas]] of the [[Sanskrit]]'ic [[Sūtra Piṭaka]] in the {{Wiki|Chinese}} [[Buddhist Canon]], it is the one which differs most from the [[Theravādin]] version. The [[Ekottara Āgama]] even contains variants on such standard teachings as the [[Noble Eightfold Path]]. According to [[Keown]], "there is considerable disparity between the [[Pāli]] and the {{Wiki|Chinese}} versions, with more than two-thirds of the [[sūtras]] found in one but not the other compilation, which suggests that much of this portion of the [[Sūtra Piṭaka]] was not formed until a fairly late date." |
| − | Mindfulness of Breathing | + | [[Mindfulness]] of [[Breathing]] |
| − | A notable inclusion in the [[Ekottara Āgama]] is a discourse that includes [[meditative]] instructions on [[Mindfulness]] of Breathing given by the [[Buddha]] to his [[son Rāhula]]. In it, the [[Buddha]] gives [[Rāhula]] instructions on how he can practice this form of [[meditation]] to enter into [[samādhi]]. After an unknown length of time, [[Rāhula]] enters [[samādhi]], passes through the four stages of [[dhyāna]], and attains complete perfection and liberation. [[Rāhula]] then returns to the [[Buddha]] as an [[arhat]], giving a full report of his practice, his [[experiences]] in [[meditation]], and the realizations that he has had. This discourse corresponds to the [[Theravadin]] [[Maha-Rahulovada Sutta]] in the [[Majjhima Nikaya]] (MN 62). | + | A notable inclusion in the [[Ekottara Āgama]] is a {{Wiki|discourse}} that includes [[meditative]] instructions on [[Mindfulness]] of [[Breathing]] given by the [[Buddha]] to his [[son Rāhula]]. In it, the [[Buddha]] gives [[Rāhula]] instructions on how he can [[practice]] this [[form]] of [[meditation]] to enter into [[samādhi]]. After an unknown length of [[time]], [[Rāhula]] enters [[samādhi]], passes through the four stages of [[dhyāna]], and attains complete [[perfection]] and [[liberation]]. [[Rāhula]] then returns to the [[Buddha]] as an [[arhat]], giving a full report of his [[practice]], his [[experiences]] in [[meditation]], and the realizations that he has had. This {{Wiki|discourse}} corresponds to the [[Theravadin]] [[Maha-Rahulovada Sutta]] in the [[Majjhima Nikaya]] (MN 62). |
| − | Influence on East Asia | + | Influence on {{Wiki|East Asia}} |
| − | In lectures, renowned [[Buddhist]] [[master]] Nan Huaijin frequently cited the Ekottara Āgama for its discourse on Mindfulness of Breathing, and lectures on Rāhula's report to the Buddha. He detailed the fine points of practice and the relationships that exist between the mind, body, and breath, including related exoteric and esoteric phenomena. Also discussed were the dissemination of this practice into various forms in the Mahāyāna schools of Buddhism in East Asia such as Zen and Tiantai, and into Daoist meditative practices. | + | In lectures, renowned [[Buddhist]] [[master]] [[Nan Huaijin]] frequently cited the [[Ekottara Āgama]] for its {{Wiki|discourse}} on [[Mindfulness]] of [[Breathing]], and lectures on [[Rāhula's]] report to the [[Buddha]]. He detailed the fine points of [[practice]] and the relationships that [[exist]] between the [[mind]], [[body]], and [[breath]], including related [[exoteric]] and [[esoteric]] [[phenomena]]. Also discussed were the dissemination of this [[practice]] into various [[forms]] in the [[Mahāyāna]] [[schools of Buddhism]] in {{Wiki|East Asia}} such as [[Zen]] and [[Tiantai]], and into [[Daoist]] [[meditative]] practices. |
{{W}} | {{W}} | ||
[[Category:Sutta Pitaka]] | [[Category:Sutta Pitaka]] | ||
[[Category:Sanskrit terminology]] | [[Category:Sanskrit terminology]] | ||
Latest revision as of 10:26, 9 March 2015
The Ekottara Āgama (Sanskrit; traditional Chinese: 增壹阿含經; pinyin: zēngyī-ahánjīng) is an early Indian Buddhist text, of which currently only a Chinese translation is extant (Taishō Tripiṭaka 125). The title Ekottara Āgama literally means "Numbered Discourses," referring to its organizational principle. It is one of the four Āgamas of the Sanskrit'ic Sūtra Piṭaka located in the Chinese Buddhist Canon.
Origins and history
A complete version of the Ekottara Āgama was translated by Dharmanandi in 384 CE, and edited by Gautama Saṃghadeva in 398 CE. Some believed that it came from the Sarvāstivāda school, but more recently the Mahāsāṃghika branch has been proposed as well. According to A.K. Warder, the Ekottara Āgama references 250 Prātimokṣa rules for monks, which agrees only with the Dharmaguptaka Vinaya, which is also located in the Chinese Buddhist canon. He also views some of the doctrine as contradicting tenets of the Mahāsāṃghika school, and states that they agree with Dharmaguptaka views currently known. He therefore concludes that the extant Ekottara Āgama is that of the Dharmaguptaka school.
According to Étienne Lamotte, the Ekottara Āgama was translated from a manuscript that came from northwest India, and contains a great deal of Mahāyāna influence. This may agree with the 5th century Dharmaguptaka monk Buddhayaśas, the translator of the Dharmaguptaka Vinaya and Dīrgha Āgama, who wrote that the Dharmaguptaka's had assimilated the Mahāyāna Tripiṭaka (Ch. 大乘三藏). According to Venerable Sheng Yen, the Ekottara Āgama includes teachings of the Six Pāramitās, a central concept in the bodhisattva path, and in the Mahāyāna teachings.
The Ekottara Āgama generally corresponds to the Theravādin Aṅguttara Nikāya, but of the four Āgamas of the Sanskrit'ic Sūtra Piṭaka in the Chinese Buddhist Canon, it is the one which differs most from the Theravādin version. The Ekottara Āgama even contains variants on such standard teachings as the Noble Eightfold Path. According to Keown, "there is considerable disparity between the Pāli and the Chinese versions, with more than two-thirds of the sūtras found in one but not the other compilation, which suggests that much of this portion of the Sūtra Piṭaka was not formed until a fairly late date." Mindfulness of Breathing
A notable inclusion in the Ekottara Āgama is a discourse that includes meditative instructions on Mindfulness of Breathing given by the Buddha to his son Rāhula. In it, the Buddha gives Rāhula instructions on how he can practice this form of meditation to enter into samādhi. After an unknown length of time, Rāhula enters samādhi, passes through the four stages of dhyāna, and attains complete perfection and liberation. Rāhula then returns to the Buddha as an arhat, giving a full report of his practice, his experiences in meditation, and the realizations that he has had. This discourse corresponds to the Theravadin Maha-Rahulovada Sutta in the Majjhima Nikaya (MN 62). Influence on East Asia
In lectures, renowned Buddhist master Nan Huaijin frequently cited the Ekottara Āgama for its discourse on Mindfulness of Breathing, and lectures on Rāhula's report to the Buddha. He detailed the fine points of practice and the relationships that exist between the mind, body, and breath, including related exoteric and esoteric phenomena. Also discussed were the dissemination of this practice into various forms in the Mahāyāna schools of Buddhism in East Asia such as Zen and Tiantai, and into Daoist meditative practices.
