Long Discourses

The Chinese translation of the Long Discourses (C. 長阿含經, S. Dirgha Āgama) was the Dharmaguptaka version of the original Dīrgha Āgama of early Buddhism. It was translated to Chinese ca. 415 CE by Buddhayaśas (佛陀耶舍) and Chu Fonian (竺佛念).

Table of Contents and Parallels

Below is a list of sūtras contained in this version of the Long Discourses.

Parallels listed in () are either only similar or they share common templates with the subject but don't appear to be direct parallels.

Part	DĀ No.	Taisho No.	Sutra Title	Parallels
I.	DĀ 1	T1.1	1. The Great Legend	DN 14, SN 12.65, EĀ 48.4, T2, T3, T4
	DĀ 2	T1.2	2. The Final Journey	DN 16, DN 17, SN 47.9, AN 4.180, Snp 1.5, Skt Mahāparinirvāṇasūtra, MĀ 68, EĀ 28.5, T5, T6, T7, T1451
	DĀ 3	T1.3	3. Govinda	DN 19, T8
	DĀ 4	T1.4	4. Janavṛṣabha	DN 18, T9
II.	DĀ 5	T1.5	5. The Smaller Teaching on Origination	DN 27, MĀ 154, T10
	DĀ 6	T1.6	6. The Noble Wheel-Turning King's Cultivation	DN 26, MĀ 70
	DĀ 7	T1.7	7. Padāśva	DN 23, MĀ 71, T45
	DĀ 8	T1.8	8. Sandhāna	DN 25, MĀ 104, T11
	DĀ 9	T1.9	9. The Gathered Saṅgha	DN 33, DN 34, DĀ 10, T12
	DĀ 10	T1.10	10. Increasing to Ten	DN 34, DN 33, DĀ 11, DĀ 9, T12, T13
	DĀ 11	T1.11	11. Increasing One by One	DN 34, DĀ 10, T13
	DĀ 12	T1.12	12. Three Categories	?
	DĀ 13	T1.13	13. The Great Method of Origination	DN 15, T14, MĀ 97, T52
	DĀ 14	T1.14	14. The Questions Asked by Śakra the Lord of Gods	DN 21, MĀ 134, T15, T203.73
	DĀ 15	T1.15	15. Anomiya	DN 24
	DĀ 16	T1.16	16. Sujata	DN 31, MĀ 135, T16, T17
	DĀ 17	T1.17	17. Purification	DN 29, AN 9.7-8
	DĀ 18	T1.18	18. Personal Gladness	DN 28, SN 47.12, T18, T99.498
	DĀ 19	T1.19	19. The Great Congregation	DN 20, SN 1.37, T19, T99.1192, T100.105
III.	DĀ 20	T1.20	20. Ambāṣṭha	DN 3, MN 36, T20
	DĀ 21	T1.21	21. Brahmā’s Shaking	DN 1, T21
	DĀ 22	T1.22	22. Śroṇatāṇḍya	DN 4, MN 36
	DĀ 23	T1.23	23. Kūṭatāṇḍya	DN 5
	DĀ 24	T1.24	24. Dhruva	DN 11
	DĀ 25	T1.25	25. The Naked Wanderer	DN 8
	DĀ 26	T1.26	26. Knowledge of the Three Vedas	DN 13
	DĀ 27	T1.27	27. Fruits of the Ascetic	DN 2, EĀ 43.7, T22, T99.154-163
	DĀ 28	T1.28	28. [Poṭṭhapāda]	DN 9
	DĀ 29	T1.29	29. Lohitya	DN 12
IV.	DĀ 30	T1.30	30. A Description of the World	T23, T24, T25

Indications of Sectarian Affiliation

It has been well documented through comparative study of parallel texts of known sectarian provenance that the Chinese Long Discourses was part of the Dharmaguptaka canon.

Gifts Made to the Buddha

One example argument made by Bareau relied on a comparison of a passage from the Mahāparinirvāṇa Sūtra (DĀ 2) which depicts the laywoman Āmrapālī (P. Ambapālī) giving her Mango Grove to the Buddha. After noticing the correspondence between the passage in DĀ 2 and the Dharmaguptaka Vinaya, he investigated further to find that only three sectarian canons (Dharmaguptaka, Theravāda, and Mahīśāsaka) include this episode in their version of this sūtra, and their stories all feature standardized treatments peculiar to each. This allows us to triangulate the passage found in DA 2 and determine that it closely follows the standardized treatment used by Dharmaguptaka Vinaya.

This episode carried an important doctrinal significance for three early sects of Buddhism: The Mahīśāsaka, Dharmaguptaka, and Theravāda. This doctrinal divergence is one piece of evidence that all three canons are related and that the Dharmaguptaka and Theravada canons appear to be later descendants of the Mahīśāsaka line of transmission.

The doctrinal issue was whether gifts to the Buddha were the same as gifts given to the Saṅgha as a whole. The Dharmaguptaka parallels are quite distinct compared to the other two canons. They say that any gifts given to Buddha personally were the same as those left at a stūpa (or cetiya). They could not be used by any other sentient beings, presumably making the gift of not so much use. There's also the implication of the Buddha caring more for other sentient beings than himself.

In the passage in DĀ 2, we find that the Buddha instructs Āmrapālī to direct her gift to the Saṅgha at large as well as to the Buddha so that it could be used by other sentient beings. She accepts his request, adding the Saṅgha as recipients of her gift (in the Dharmaguptaka Vinaya version, repeating the Buddha's suggestion). This procedure, Bareau notes, is replicated in the case of Bimbisāra donating the Bamboo Grove to the Buddha in the Vinaya account. Again, the Buddha tells Bimbisāra to instead direct his gift to the Saṅgha at large.

Below is a comparison of all three passages:

DĀ 2: Āmrapālī's Gift (T1.1.14b12-25)	Dh Vin: Āmrapālī's Gift (T1428.22.856c3-c18)	Dh Vin: Bimbisāra's Gift (T1428.22.798b16-28)
時，菴婆婆梨女即設上饌，供佛及僧。食訖去鉢，并除机案。時，女手執金瓶，行澡水畢，前白佛言：「此毘耶離城所有園觀，我園最勝，今以此園貢上如來，哀愍我故，願垂納受。」	時婆提飯佛及比丘僧，種種多美飲食。[12]食飲足已，置鉢於地，持金澡瓶水洗佛手，前白佛言：「毘舍離國有諸園觀，此最第一，今奉世尊，在中住止，唯願哀愍見為受之。」	時瓶沙王持金澡瓶水授如來令清淨，白佛言：「今羅閱城諸園中，此竹園最勝，我今施如來，願慈愍故受。」
Lady Āmrapālī then brought out fine dishes and offered them to the Buddha and the Saṅgha. When they were done with the meal they left their bowls, and she cleared the table. She held a golden vase for [the Buddha] to be cleansed. When they were done, she went before the Buddha and said, “This city of Vaiśālī has scenic parks, but my park is the best of them. Now, I donate this park to the Tathāgata. Please let him accept this out of compassion for me.”	Then, [Āmra]pālī served the Buddha and the assembly of monks a variety of many delicious foods. When they had had enough food and drink, they put their bowls on the ground. She carried the golden vase and poured the water to wash the Buddha’s hands. She then went before the Buddha and said, “Vaiśālī has many scenic parks, but this one is the best. Now, I offer it to the Bhagavān as a place to live. Please accept it out of compassion for me.”	King Bimbisāra then held the golden vase, giving water to the Tathāgata so he could wash up. He said to the Buddha, “Now, among the parks of Rājagṛha, this Bamboo Grove is the best. Now, I give it to the Tathāgata. Please accept it out of compassion for me.”
佛告女曰：「汝可以此園施佛為首及招提僧。所以然者？如來所有園林、房舍、衣鉢六物，正使諸魔、釋、梵、大神力天，無有能堪受此供者。」	佛告言：「汝可奉佛及四方僧。何以故？若佛園園物，若房舍、房舍物、若鉢、若衣、若座具、針筒，如佛塔廟，一切世間諸天龍神、梵天、沙門、婆羅門、諸天及人，無有能用者。」	佛告王言：「汝今持此竹園，施佛及四方僧。何以故？若如來有園、[7]園物、房舍、房舍物、衣鉢、尼師[8]檀、鍼筒，即是塔，諸天、世人、魔、若魔天、沙門、婆羅門所不堪用。」
The Buddha told her, “You may donate this park to the Buddha and the Saṅgha of the four directions. Why is that? The Tathāgata possesses these six things: parks, groves, quarters, buildings, robe, and bowl. Even Māra, Śakra, Brahmā, and other gods of great miraculous power are incapable of accepting these offerings.”	The Buddha told her, “You may offer it to the Buddha and the Saṅgha of the four directions. Why is that? If the Buddha [possesses] parks, park items, housing, housing items, bowls, robes, seating, needle and cloth, they are like Buddha shrines. None of the world’s gods, nāgas, spirits, Māra, ascetics, priests, or gods have any way of using them.”	The Buddha told the King, “Now, this Bamboo Park that you own can be given to the Buddha and the Sangha of the four directions. Why is that? If the Tathagata owns a park and park items, buildings and building items, robes, bowls, sitting mats, needle and cloth, then they are shrines. None of the gods, worldly people, māras, the god Māra, ascetics, or priests can make use of them.”
時，女受教，即以此園施佛為首及招提僧。佛愍彼故，即為受之，	婆提言：「今以上佛及四方僧，願為受之。」	王言：「我今以此竹園，施佛及四方僧。」
She accepted his instruction and donated the park to the Buddha as the head and the Saṅgha of the four directions. The Buddha accepted it out of compassion for her.	[Āmra]pālī said, “Now, I [give] this to the Buddha and the Saṅgha of the four directions. Please accept it.”	The King said, “Now I give this Bamboo Grove to the Buddha and the Saṅgha of the four directions.”
而說偈言：	時佛哀愍故，為呪願受之：	時世尊以慈愍心受彼園已，即為呪願：
He then spoke in verse:	Then, the Buddha accepted it out of compassion and intoned:	Then, the Bhagavān accepted that park out of compassion. He then intoned:
「起塔立精舍， 園果施清涼； 橋船以渡人， 曠野施水草。	「若為作寺廟， 種植諸果樹； 橋船以度人， 曠野施水果， 兼復施屋舍。	「種植諸園樹， 并作橋船梁； 園果諸浴池， 及施人居止。
“Building shrines, monasteries, Parks, and fruit give refreshment. Bridges and ferries to carry people, And gifts of water and grass in the wilderness.	“If someone builds temples, Plants fruit trees, Provides bridges and ferries to carry people, Or gives water and fruit in the wilderness, And giving residences, too.	“Planting park trees Building ferries and bridges, Parks, fruit, and ponds, And places for people to rest.
及以堂閣施， 其福日夜增； 戒具清淨者， 彼必到善方。」	如是之人輩， 日夜福增長； 如法能持戒， 彼人向善道。」	如是之人等， 晝夜福增長； 持戒順正法， 彼人得生天。」
Raised halls, too, are gifts Whose merit increases day and night. A disciplined and pure person Surely will arrive in a good region.”	Such people as this Increase their merits day and night. According with the Dharma and observing precepts, Those people go to a good destiny.”	Such people as this Increase their merit day and night. Observing precepts and following the correct Dharma, Those people are born in Heaven.”

The story of Bimbisāra giving the Bamboo Grove is repeated at T1428.22.936c8-21 with only minor translation variations. There is also another parallel episode that can be compared to these: That of Anāthapiṇḍada's gift of Jeta's Grove (T1428.22.491b18-c1). The same basic formula is applied there as well, complete with parallel gāthās. Thus, we can see that, while simpler, the story of Āmrapālī's gift in DĀ 2 is treated in a standard way that similar gifts were treated throughout the Dharmaguptaka Vinaya.

When we compared these passages to the equivalents found in the Chinese translation of the Mahīśāsaka Vinaya and the Pali of the Theravāda Vinaya and DN 16, we find (as Bareau did) that each sect appears to have had their own formulaic way of describing these events. This indicates that intentional positions were taken by each sect regarding donors giving gifts to the Buddha and his status as a member of the Saṅgha. These issues may have arisen partly because of the later shift towards docetic notions about the Buddha as he exited living memory and became an ideal rather than a person. Some sects embraced these docetic trends, while others rejected them.

Another issue that could have played a part was the increasingly popular practice of visiting stūpas to worship the Buddha's relics and give him offerings in absentia. Dharmaguptaka sources seem to address this practice directly more often than other sectarian canons do, indicating that it played a larger part in their religious culture. It may have become prudent to remind lay Buddhists to give to the Saṅgha as well as to the Buddha so that the monastics could make use of the gifts they brought for their pilgrimages. This would make some sense of the Dharmaguptaka statement that gifts given only to the Buddha are like (those left at) stūpas. No one would dare make use of them because they were given to a shrine to the Buddha. Thus, the Buddha's words in DĀ 2 may actually be the collective voice of the monastic attendants at stūpa sites speaking to the audience: "Please direct your donations to us as well when leaving them at the shrine."

The parallel episodes in the Mahīśāsaka Vinaya make no mention of shrines, but they still depict the Buddha redirecting donations to the Saṅgha. In this case, however, the Buddha says that such donations garner more merit for the donors, as we can see below. They also depict the awkward moment of a zealous lay disciple needing to be told twice before getting the hint.

Mahi Vin: Amrapāli's Gift (T1421.22.136a10-15)	Mahi Vin: Bimbasara's Gift (T1421.22.110a28-b4)
即皆就坐，[2]㮈女手自斟酌，歡喜無亂。食畢行水，却住一面，白佛言：「毘舍離諸園觀中，此園第一。我修此園本欲為福，今奉世尊，願垂納受！」	佛與大眾隨次而坐，王手自斟酌，歡喜無惓。食已行水，在一面立，白佛言：『今以此竹園奉上世尊！』
Having taken their seats, Amrapāli served their meals with her own hands, gladly and without distractions. When the meal was done, she brought out the water (for washing their hands), and then withdrew to wait at one side. She then said to the Buddha, "Of all the parks in Vaisali, this park is the best. I now present it to the Bhagavan. Please accept it!"	The Buddha and the large assembly following him then took their seats. The king serve their meals with his own hands, gladly and without distractions. When the meal was done, he brought out the water (for washing their hands), and then withdrew to wait at one side. He then said to the Buddha, "Now, I present this Bamboo Park to the Bhagavan!"
佛言：「可以施僧，得大果報。」	佛言：『可以施僧，其福益多！』
The Buddha said, "You could gain a great reward by giving it to the sangha."	The Buddha said, "Your merit would much greater if you gave it to the sangha."
[＊]㮈女重以上佛，佛言：「但以施僧，我在僧數。」	王復白佛：『願垂納受！』佛言：『但以施僧，我在僧中！』
Armapali again offered it to the Buddha. The Buddha said, "I'm counted among the sangha, so just give it to the sangha."	The king again said, "Please accept it!" The Buddha said, "I'm counted among the sangha, so just give it to the sangha."
[＊]㮈女受教即以施僧，	王便受教，以施四方僧；
Amrapali accepted his instruction and gave it to the sangha.	The king then accepted his instruction and gave it to the sangha at large.

The parallels found in Theravāda sources lack the motifs of the Buddha correcting the donor, of gaining more merit, or gifts to stūpas. Rather, the formula used depicts donors using the proper wording for their offering that includes the Saṅgha and the Buddha as its head, which is similar to that portion of the Dharmaguptaka passages. (In the Mahīśāsaka parallels, the Buddha simply states that he is a member of the Saṅgha, so there's no reason to give a donation to him in particular.) The result is that a reader of the Pali parallels could go entirely unaware of these issues if they didn't know they existed, since the wording doesn't draw attention to itself as being particularly artificial. Perhaps we can credit a later editor for smoothing the passage over so that it sounds more natural and less sectarian.

DN 16: Ambapālī's Gift (Sujato, DN ii 98)	Thera Vin: Ambapālī's Gift (Brahmali, Vin i 233)	Thera Vin: Bimbisara's Gift ()
Atha kho ambapālī gaṇikā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca: “imāhaṁ, bhante, ārāmaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.	Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca—“imāhaṁ, bhante, ambavanaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.	Atha kho rañño māgadhassa seniyassa bimbisārassa etadahosi—“idaṁ kho amhākaṁ veḷuvanaṁ uyyānaṁ gāmato neva atidūre na accāsanne gamanāgamanasampannaṁ atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ divā appākiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ. Yannūnāhaṁ veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dadeyyan”ti. Atha kho rājā māgadho seniyo bimbisāro sovaṇṇamayaṁ bhiṅkāraṁ gahetvā bhagavato oṇojesi—“etāhaṁ, bhante, veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.
When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side, and said to the Buddha, “Sir, I present this park to the mendicant Saṅgha headed by the Buddha.”	Ambapālī personally served various kinds of fine food to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, she sat down to one side and said, “Venerable Sir, I give this mango grove to the Sangha of monks headed by the Buddha.”	And it occurred to him, “My Bamboo Grove park has all these qualities. Why don’t I give it to the Sangha of monks headed by the Buddha?” The King then took hold of a golden ceremonial vessel and dedicated the park to the Buddha, saying, “I give this park, the Bamboo Grove, to the Sangha of monks headed by the Buddha.”
Paṭiggahesi bhagavā ārāmaṁ.	Paṭiggahesi bhagavā ārāmaṁ.	Paṭiggahesi bhagavā ārāmaṁ.
The Buddha accepted the park.	The Buddha accepted the park.	The Buddha accepted the park.