The structure of the Sanskrit Dirgha-agama from Gilgit vis-a-vis the Pali Digha-nikaya

Bucknell, Roderick S. (2014). The structure of the Sanskrit Dirgha-agama from Gilgit vis-a-vis the Pali Digha-nikaya. In Dhammadinnā (Ed.), Research on the Dīrgha-āgama (pp. 57-101) Taipei, Taiwan: Dharma Drum Publishing.

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Author Bucknell, Roderick S.
Title of chapter The structure of the Sanskrit Dirgha-agama from Gilgit vis-a-vis the Pali Digha-nikaya
Formatted title
The structure of the Sanskrit Dīrgha-āgama from Gilgit vis-à-vis the Pali Dīgha-nikāya
Title of book Research on the Dīrgha-āgama
Place of Publication Taipei, Taiwan
Publisher Dharma Drum Publishing
Publication Year 2014
Sub-type Research book chapter (original research)
Series Dharma Drum Institute of Liberal Art Research Series
ISBN 9789575986575
Editor Dhammadinnā
Volume number 1
Chapter number 2
Start page 57
End page 101
Total pages 45
Total chapters 6
Collection year 2015
Language eng
Formatted Abstract/Summary
Thanks to the discovery and ongoing publication of the incomplete Sanskrit Dīrgha-āgama manuscript from Gilgit, scholars now have three different versions of the Collection of Long Discourses at their disposal for comparative study. The three are: 1) the Pali Dīgha-nikāya; 2) the just-mentioned Gilgit Dīrgha-āgama in Sanskrit, consistently identified as either Sarvāstivāda or Mūlasarvāstivāda; 3) the Chang ahan (長阿含), or Dīrgha-āgama in Chinese translation (T 1), generally considered to be of Dharmaguptaka affiliation. At the same time, the emergence of the Sanskrit Dīrghaāgama means that researchers are now able to undertake comparative study of the Long and Middle-length Collections of two different schools: 1) Theravāda – Dīgha-nikāya and Majjhima-nikāya; and 2) Sarvāstivāda/Mūlasarvāstivāda – Dīrgha-āgama in Sanskrit and Zhong ahan (中阿含), or Madhyama-āgama in Chinese translation (T 26). In this paper I explore both of these research avenues in the light of recent work on the Sanskrit Dīrgha-āgama by Jens-Uwe Hartmann, Gudrun Melzer, Matsuda Kazunobu and others. While my starting point is a comparison of the Pali and Sanskrit versions of the Long Collection (Dīgha-nikāya and Sanskrit Dīrghaāgama), I soon move on to take account also of the Pali and Chinese versions of the corresponding Middle-length Collection (Majjhima-nikāya and Chinese Madhyama-āgama). This procedure reflects a key premise of the study, namely that for each of the schools in question, the Long Collection cannot be adequately understood unless due attention is paid also to the corresponding Middle-length Collection. Consequently, this study only occasionally refers to the Dharmaguptaka Long Collection in Chinese; for that text there exists no corresponding Middle-length Collection with which it could be compared. The question whether the Sanskrit Dīrgha-āgama and the Chinese Madhyama-āgama belong to the Sarvāstivāda or to the Mūlasarvāstivāda is not important for my paper. What is important is the principle, endorsed by Hartmann (1992: 12f (§1.2)) that, whichever school the Chinese Madhyama-āgama belongs to, the Sanskrit Dīrgha-āgama belongs to the same school. For this reason among others I will, for practical convenience, refer to the school in question simply as “Sarvāstivāda” on the understanding that this is shorthand for “Sarvāstivāda or Mūlasarvāstivāda”.
Q-Index Code B1
Q-Index Status Confirmed Code
Institutional Status UQ
Additional Notes Proceedings of the Āgama seminar "The Chinese Translation of the Dīrgha-āgama (長阿含經, Taishō 1)”, 18-19 October, 2013.

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Created: Tue, 10 Feb 2015, 19:19:12 EST by Lucy O'Brien on behalf of School of Historical and Philosophical Inquiry