Text: T1(30); Dīrghāgama 30; Shi ji jing 世記經

Summary

Identifier	T1(30); Dīrghāgama 30 [T]
Title	Shi ji jing 世記經 [T]
Date	[None]

There may be translations for this text listed in the Bibliography of Translations from the Chinese Buddhist Canon into Western Languages. If translations are listed, this link will take you directly to them. However, if no translations are listed, the link will lead only to the head of the page.

There are resources for the study of this text in the SAT Daizōkyō Text Dabatase (Saṃgaṇikīkṛtaṃ Taiśotripiṭakaṃ).

Assertions

Preferred?	Source	Pertains to	Argument	Details
No	[T] T = CBETA [Chinese Buddhist Electronic Text Association]. Taishō shinshū daizōkyō 大正新脩大藏經. Edited by Takakusu Junjirō 高楠順次郎 and Watanabe Kaigyoku 渡邊海旭. Tokyo: Taishō shinshū daizōkyō kankōkai/Daizō shuppan, 1924-1932. CBReader v 5.0, 2014. — T1 (I) 114b08 ff.	T1(30); Dīrghāgama 30; Shi ji jing 世記經	Entry author: Michael Radich Edit	Title: Shi ji jing 世記經 Identifier: T1(30); Dīrghāgama 30
No	[Anālayo 2014] Anālayo, Bhikkhu. "Three Chinese Dīrgha-āgama Discourses Without Parallels." In Research on the Dīrgha-āgama, edited by Dhammadinnā Bhikkhunī, 1-56. Taipei: Dharma Drum Publishing Corporation, 2014. — 35-44	T1(30); Dīrghāgama 30; Shi ji jing 世記經	Anālayo discusses The Shi ji jing 世記經 T1(30) as one of three discourses in the Dīrghāgama without parallels. He argues that all three of these discourses were probably added to the collection late, and reflect a common impulse toward the making of "maps", i.e. schema that allow an overview of large and complex bodies of doctrine. In the case of T1(30) in particular, he notes that this single discourse on its own comprises five Taishō fascicles, and an entire (fourth) recitation division of the whole collection; this makes it "by far the longest discourse in any of the Āgama or Nikāya collections". He notes further that the discourse brings together information found in a range of other discourses, "though often put to a different purpose". "The overall impression conveyed by the discourse is as if all kinds of information on cosmological matters had been collected from various discourses and passages to form a single text that gives an exhaustive account of the world from a Buddhist viewpoint." Anālayo then points out that structural considerations also make the text look like a late addition to the Dīrghāgama as a whole. Generally speaking, there is a tendency for Theravāda and Dharmaguptaka versions of this collection to be similar. However, in overall structure, the resemblace is in fact closer between the Theravāda and Sarvāstivāda/Mūlasarvāstivāda Dīrghāgama preserved in Sanskrit fragments. By contrast, the Dharmaguptaka Dīrghāgama, viz. T1, evinces an unusual structure, particularly in the fact that it has four major "chapters" (varga/vagga). However, as mentioned above, T1(30) on its own accounts for the entirety of the fourth *varga, so that without it, the structural anomaly would be much less pronounced. Anālayo states that "in principle, the integration of such an addition could have happened at any time during the transmission in India of the Dīrghāgama, or even at the time of its translation into Chinese" (43). Referring to Nattier's (2010) study of T309, he notes that such an alteration to the text might not be entirely out of character for Zhu Fonian, and he also notes that a text on similar matters had already been translated into Chinese earlier, viz., 大樓炭經卷 T23. Entry author: Michael Radich Edit

Preferred?

Source

Pertains to

Argument

Details

[T] T = CBETA [Chinese Buddhist Electronic Text Association]. Taishō shinshū daizōkyō 大正新脩大藏經. Edited by Takakusu Junjirō 高楠順次郎 and Watanabe Kaigyoku 渡邊海旭. Tokyo: Taishō shinshū daizōkyō kankōkai/Daizō shuppan, 1924-1932. CBReader v 5.0, 2014. — T1 (I) 114b08 ff.

T1(30); Dīrghāgama 30; Shi ji jing 世記經

Entry author: Michael Radich

Edit

Title: Shi ji jing 世記經
Identifier: T1(30); Dīrghāgama 30

[Anālayo 2014] Anālayo, Bhikkhu. "Three Chinese Dīrgha-āgama Discourses Without Parallels." In Research on the Dīrgha-āgama, edited by Dhammadinnā Bhikkhunī, 1-56. Taipei: Dharma Drum Publishing Corporation, 2014. — 35-44

T1(30); Dīrghāgama 30; Shi ji jing 世記經

Anālayo discusses The Shi ji jing 世記經 T1(30) as one of three discourses in the Dīrghāgama without parallels. He argues that all three of these discourses were probably added to the collection late, and reflect a common impulse toward the making of "maps", i.e. schema that allow an overview of large and complex bodies of doctrine. In the case of T1(30) in particular, he notes that this single discourse on its own comprises five Taishō fascicles, and an entire (fourth) recitation division of the whole collection; this makes it "by far the longest discourse in any of the Āgama or Nikāya collections". He notes further that the discourse brings together information found in a range of other discourses, "though often put to a different purpose". "The overall impression conveyed by the discourse is as if all kinds of information on cosmological matters had been collected from various discourses and passages to form a single text that gives an exhaustive account of the world from a Buddhist viewpoint."

Anālayo then points out that structural considerations also make the text look like a late addition to the Dīrghāgama as a whole. Generally speaking, there is a tendency for Theravāda and Dharmaguptaka versions of this collection to be similar. However, in overall structure, the resemblace is in fact closer between the Theravāda and Sarvāstivāda/Mūlasarvāstivāda Dīrghāgama preserved in Sanskrit fragments. By contrast, the Dharmaguptaka Dīrghāgama, viz. T1, evinces an unusual structure, particularly in the fact that it has four major "chapters" (varga/vagga). However, as mentioned above, T1(30) on its own accounts for the entirety of the fourth *varga, so that without it, the structural anomaly would be much less pronounced.

Anālayo states that "in principle, the integration of such an addition could have happened at any time during the transmission in India of the Dīrghāgama, or even at the time of its translation into Chinese" (43). Referring to Nattier's (2010) study of T309, he notes that such an alteration to the text might not be entirely out of character for Zhu Fonian, and he also notes that a text on similar matters had already been translated into Chinese earlier, viz., 大樓炭經卷 T23.

Entry author: Michael Radich

Edit