The Longer Āgama Sūtras

Introduction

Composed by Shì Sēngzhào (c. 384–414) at Cháng’ān

Now, the gamut of the teachings is beyond expression in words; virtuous and sagely ones use it to reach profound silence. Its profound implications cannot be transmitted without words; hence the Śākya established the teaching. Thus, the Tathāgata’s appearance in the world and his great teaching have three aspects: (1) concerning body and speech, these are guarded by the Vinaya; (2) to clarify wholesome and unwholesome actions, these are guided by the Sūtras; (3) to expound subtle points, these are distinguished by the characteristics of dharmas [through the Abhidharma]. Therefore, the creation of the Tripiṭaka originates in response to different needs, but when harmonised, it shares a common doctrinal foundation—a destination reached by different paths.

The Vinaya, also known as the Vinaya Piṭaka, has four sections and ten recitations. The discernment of the characteristics of dharmas, also known as the Abhidharma Piṭaka, has four sections and five recitations. The Sūtras, also known as the Āgama Piṭaka, include: the Increasing-by-One Āgama, which has four sections and eight recitations; the Middle-Length Āgama, which has four sections and five recitations; the Mixed Āgama, which has four sections and ten recitations; and this Longer Āgama, which has four sections and four recitations, containing thirty sūtras in total.

“Āgama,” in Chinese (Ch., agon), means a Dharma that has been “handed down.” A Dharma that has been handed down truly refers to a repository of all that is wholesome and a garden of dhāraṇīs. As a canon, it is profound, rich, and vast, containing and expanding limitlessly; clearly proclaiming the traces of misfortune and fortune, the wise and the foolish; dissecting and judging the origins of truth and falsehood, differences and similarities; exhaustively recording the numbers of successes and failures of past and present, and categorising beings and phenomena within the realms governed by the two primary forces (yin and yang). There is no path that does not employ it, no Dharma teaching not encompassed within it. Like the great sea to which a hundred streams return, it is therefore called the Dharma that has been handed down. Opening and analysing the path of cultivation, its records are extensive and far-reaching; therefore, it is called “Longer.” Those who study this canon suddenly awaken from prolonged confusion. Where right and wrong are difficult to distinguish, they become as clear as night and day; where retributions are obscure and unclear, they manifest as distinctly as shadows and echoes. Although the number of kalpas may be vast, they appear as near as morning and evening; although the six directions may be broad, they appear as if before one’s eyes. It can be said to illuminate as a great light illuminates a dark room, bestowing the five eyes upon the multitude of the blind; and without opening doors and windows, their knowledge becomes unlimited.

The King of Heaven of the Great Qín, seeing things clearly and deeply, excelling uniquely with lofty talents and mutually cultivating tranquillity and wisdom, manages both worldly and spiritual affairs, and is often concerned that subtle words might be obscured by cultural differences. Therefore, he appointed Yáo Shuǎng, the Right Envoy, Sīlì Commandant, and Duke of Jìn, who is honest and gentle, with a profound mind excelling in attainments, who respected and valued the Great Dharma, whose profound understanding arose spontaneously, and who was especially cherished by the Emperor, to continuously oversee Dharma affairs. In the twelfth year of Hóngshǐ, the year of the Dog in the seventh celestial stem (412), he requested the Kāśmīrī Trepiṭaka, the Śramaṇa Buddhayaśas, to translate a portion of the Vinaya Piṭaka in forty-five fascicles, completed in the fourteenth year (413). In the fifteenth year, the year of the Ox in the tenth celestial stem (414), this Longer Āgama was completed. The Śramaṇa Zhu Fóniàn from Liángzhōu translated it, and the Daoist Dào Hán from Qín recorded it in writing. Then, renowned śramaṇas from the capital were gathered to collate and revise the texts in the palace, respectfully receiving the Dharma words and reverently accepting them without alteration, rejecting extravagance and valuing simplicity, striving to preserve the intention of the Sage. Due to a fortunate encounter, I humbly participated as a listener, and although I had no merit to partake in these virtuous deeds, I was personally honoured to witness its completion. Therefore, I briefly record these events to inform future virtuous scholars.