Ekottarikāgama

r1 /// [This base of recollection, thus developed and cultivated,] leads to the penetration [of any elements.] This is called 'the base of recollection.’ /// r2 with regard to this, a monk who goes forth mindfully and [returns] mindfully … r3 /// … [The Blessed One] said this (and so on, up to) [Ānanda] applauded [the Blessed One’s speech]. [End of section] 4.

v1 /// … with venerable Mahamogalyana, with Mahakaṣyava, with venerable v2 [Mahakacayana] … /// … [after taking their] meal and having returned from their alms round, [assembled] in the Karira pavilion hall. v3 /// … joined the assembly. “Here I am!,” [he interrupted] the elder monks’ [discussion of] the teaching [and the discipline] … v4 /// “… wait for [the end of] the elder monks’ [discussion] of the teaching and the discipline.” /// r1 /// r2 /// r3 /// v1 /// v2 /// v3 ///

r1 /// .. … of the Blessed One … /// r2 /// [This thought occurred] to venerable Mahamogalyana. /// r3 /// to [that] time, [a monk] named Tiṣya [had recently died]. /// v1 /// [The brahma-gods] know [him] as “Tiṣya” … /// v2 /// [It has been long since you took the opportunity] for coming [here] (and so on), up to … /// v3 /// … Tiṣya the brahmā ….. ///

r1 /// [Three evil, unwholesome] thoughts have beset [me], as follows (as before, up to) hurtful thoughts; and so on. He … /// r2 /// [Five] dharmas are conducive to the maturation [of immature mind liberation and wisdom liberation]. Which five? Among them, Mekhiya, a monk who has a good companion … /// r3 /// [This is the first practice that] is conducive to [the maturation of immature mind liberation and wisdom liberation]. ‹Second dharma:› [A monk who] remains devoted to development with respect to the virtues which are dear to the noble … /// v1 /// … leading to [concentration]. Mekhiya, [this is the second practice conducive to the maturation] of immature mind liberation [and] isdom liberation … /// v2 /// ‹Third dharma:› [… conversation] conducive to purification of the mind, as follows: conversation about desiring little, conversation about contentment, [conversation about] seclusion … /// v3 /// … [and] conversation about knowing and seeing [liberation]; he becomes one who gets to [to hear] such kinds of conversation, who gets to hear it at will, who [gets to hear it] easily. ///

r1 /// and as for this affliction, now wasn’t this [said by the Blessed One to be] just suffering? /// r2 /// … [realizing that] space [is endless], he enters the sphere of the infinity of space [and remains there]. /// r3 /// … Friend, it is in this way that it is to be understood [that nirvāṇa is pleasurable]. /// v1 /// … and so on, up to: nirvāṇa is pleasurable. /// v2 /// [As for this affliction, wasn’t it said] by the Blessed One to be just suffering? Friend, it is in this [way that] it [is to be understood that nirvāṇa is pleasurable]. /// v3 /// … as he dwells [there], perceptions [and thoughts] associated with the sphere of nothingness … ///

r1 /// … ? ? form; uneaten grass … .. /// r2 /// .. … but these grasses [?] which … .. .. /// r3 /// … /// v1 /// /// v2 /// … by which objects, by which indications … /// v3 /// … he does not practice [them], he does not cultivate [them], he does not develop [them] … ///

r1 /// having lifted … to the shoulder, [they approached] the Blessed One … /// r2 /// .. … [we exchanged greetings] with [those] non-Buddhist mendicants … /// r3 /// /// v1 /// /// v2 /// [We] neither applauded nor rejected [what the non-Buddhists said]. Without applauding, [without rejecting their words, we thought “Let us go to the Blessed One and report this matter to him.”] /// v3 /// [As the Blessed One] will explain [it to us], so will we retain it.” Then [they] … ///

r1 /// [It is because these ten qualities exist in the world that not-dharmic or incorrect behavior,] or [dharmic] or correct behavior [are observed. The Blessed One] said this. [The Licchavi Mahali was pleased and applauded the Blessed One’s speech]. ///

r2 /// [“Yes, sir,”] the monks replied to the Blessed One. The Blessed One [said: “No ultimate origin for craving for becoming is perceived, such that [before] this [craving for becoming did] not [exist]. /// r3 /// [But, monks,] it is observed that craving for becoming is dependent on something. Craving or becoming, monks, [I say, has a nutriment;] /// v1 /// [craving for becoming does] not lack a nutriment. And what is the nutriment of craving for becoming? ‘Ignorance’ [is the answer to this]. /// v2 /// the five hindrances, I say, have a nutriment; [they] do not lack [a nutriment]. /// v3 /// And what is the nutriment of the three bad actions? ///

r1 /// /// r2 /// “‘What is the authority [of all dharmas], what is their head, what is their superior, what is their essence, what is the conclusion of all dharmas?’ Thus [asked] …” /// r3 /// “[For us,] the Blessed One is the guide of the dharmas, the Blessed One is their recourse. Please, sir …” /// v1 /// “Pay attention [well]; I will explain.” “Yes, Sir,” [responded] those monks [to the Blessed One]. /// v2 /// “If asked thus, ‘[What is the root] of all dharmas?’ and so on, up to ‘What is the conclusion of all dharmas?,’ you [should explain] to the non-Buddhists …” /// v3 /// /// r1 /// /// r2 /// all [dharmas], friend, have desire as their root. /// xxx /// r3 /// all [dharmas] have wisdom as their superior. /// all dharmas have [nirvāṇa] as their conclusion …” ///

/// Therefore, friend, [you should train yourselves in this way: …]/// v1 /// … strengthened by the perception of impermanence … /// … strengthened by the perception of repulsiveness … /// … strengthened [by the perception of the coming into being and passing away of the world]; [strengthened by the perception f] abandonment … /// v2 /// … [having known the growth and decay of the world], strengthened [by the perception of that]; [having known] the coming into being [and passing away] of the world …/// … strengthened [by] … /// v3 /// ///

r1 /// [Anāthapiṇḍika:] “Sirs, I do not know what views the Blessed One holds.” [Anyatīrthikas:] “Householder, you don’t even now what views the śramaṇa Gotama holds. Then what views does his [assembly of] monks hold?” /// r2 /// [Anāthapiṇḍika:] “Sirs, I do not know what views the assembly of monks holds.” [Anyatīrthikas:] “Householder, you don’t even know what views the śramaṇa Gotama holds, nor do you know what views his assembly of monks holds. Then what views do you hold?” /// r3 /// /// v1 /// /// v2 /// [Anyatīrthikas:] “… A tathāgata [both exists and does not exist] after death.” “A tathāgata exists and does not exist and does not not exist after death. Only this is the truth; [all] else is wrong. This is my view.” The non-Buddhist [mendicants] /// v3 /// said this to the householder [Anāthapiṇḍika]: “Householder, this (?) has been explained by these mendicants, each according to his own view. Now, you explain: what views do you hold?” ///

r1 /// /// r2 /// “But whatever has come into being, is conditioned, (or) is dependently originated, is impermanent. What is impermanent is suffering. What is suffering [is not mine, is not I, is not my self …]” /// r3 /// [Anāthapiṇḍika:] “And as for this mendicant who said this: ‘The world is not eternal’… [And as for the one who said this:] ‘The world is finite …’ [And as for the one who said this: ‘The world] is infinite …’ [And as for the one who said this:] ‘Soul and body are one and the same …’ /// v1 /// [And as for the one who said this: ‘A tathāgata both exists and does not exist] after death…’ [And as for the one who said this:] ‘A tathāgata exists and does not exist and does not not exist after death. Only this [is the truth; (all) else is wrong’] … /// v2 /// … [This view arises from (his own) improper attention, or] is based on the voice of others. But whatever is dependently originated is impermanent. What is im[permanent is suffering …] /// v3 /// ///

r1 /// /// r2 /// … But whatever has come into being, is conditioned, [or] is dependently originated [is impermanent. What is impermanent is suffering. What is suffering] … /// r3 /// … [that] should be seen [as it really is, with right wisdom, in this way ‘This is not mine; I am not his; this is not my self.’] And it is in order to see that [truth], in order to experience [it, in order to comprehend it, that one practices the holy life under the Blessed One”]. /// v1 /// [When Anāthapiṇḍika had thus spoken, those mendicants] fell silent, ashamed, their shoulders drooping, [their faces] downcast … /// v2 /// … [having known (?) that, the householder Anāthapiṇḍika] got up from his seat and proceeded to where [the Blessed One was]. /// v3 /// ///

r1 /// … bowed to the Blessed One’s feet … /// r2 /// … to frequent …” “Hard to endure, Upāli, are the wilderness and forest tracts … /// r3 /// … it will be comfortable for you, Upāli, dwelling in the saṅgha.” Again, for a second time, Up(āli) … /// v1 /// “… It will be comfortable, Upāli, for you dwelling (in the saṅgha). Upāli, one who might think thus: ‘(Not achieving concentration), I … /// v2 /// … (sinking down) and floating away. What is the reason for that? Upāli, (the forests) distract (the mind) … /// v3 /// … an attractive residence …” ///

r1 /// … ?? but thus ?? … .. /// r2 /// … is dwelling at Śuṃśumāragiri … /// r3 /// ///

v1 /// /// v2 /// “[A wild colt], being tied at a feeding trough, [meditates] ‘Fodder, [fodder!]’ /// v3 /// … In just the same way, here some person [who is like a wild colt] … /// r1 /// … who meditates without depending on earth, meditates without depending on water, [meditates] without de[pending] on fire … /// r2 /// … [meditates without depending on] the sphere of neither-perception-nor-nonperception, meditates without depending on this world, [meditates] without [depending on] the next [world] … /// r3 /// /// v1 /// /// v2 /// … meditates without depending [on that either.]” “Sir, meditating in what way does an excellent human thoroughbred, …” /// v3 /// “He does not meditate depending on the sphere [of neither-perception-nor-non-perception], (nor) [depending on] this world, nor on the next world, [nor] on whatever has been seen … ///

r1 /// r2 /// v1 /// v2 [“The person who is] endowed with [true knowledge and] good conduct is the best of deities and humans.” … said this … ///

r2 Monks, when mind liberation with loving kindness as been practiced … /// v1… eleven results, eleven benefits are to be expected. Which [eleven]? /// v2 He is [dear to non-humans.] The deities protect him. A weapon does not affect him, poison [does ot affect him, fire does not affect him …] ///

a1 /// .. … seated to one side … /// a2 /// .. … reports to Ānanda … /// b1 /// . … should be ?? What is the reason for that? /// b2 /// … Ānanda [went to] where the Blessed One [was] … ///

a1 /// … /// a2 /// [End of section] 6.

… /// b1 /// … water/arising … .. /// b2 /// … shown. As … ///