Hinduism and Buddhism, An Historical Sketch, Vol. 2. Charles Eliot

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the Sarvâstivâdin school.

      In any case no Canon formed in the time of Kanishka can have been equivalent to the collections of writings accepted to-day in China and Tibet, for they contain works later than any date which can be assigned to his reign, as do also the nine sacred books revered in Nepal. It was agreed among Indian Buddhists that the scriptures were divided among the three Pitakas or baskets, but we may surmise that there was no unanimity as to the precise contents of each basket. In India the need for unanimity in such matters is not felt. The Brahmans always recognized that the most holy and most jealously preserved scriptures could exist in various recensions and the Mahabharata shows how generations of respectful and uncritical hearers may allow adventitious matter of all sorts to be incorporated in a work. Something of the same kind happened with the Pitakas. We know that the Pali recension which we possess was not the only one, for fragments of a Sanskrit version have been discovered.

      There was probably a large floating literature of sutras, often presenting several recensions of the same document worked up in different ways. Just as additions were made to the list of Upanishads up to the middle ages, although the character of the later works was different from that of the earlier, so new sutras, modern in date and in tone, were received in the capacious basket. And just as the Puranas were accepted as sacred books without undermining the authority of the Vedas, so new Buddhist scriptures superseded without condemning the old ones. Various Mahayanist schools had their own versions of the Vinaya which apparently contain the same rules as the Pali text but also much additional narrative, and Asanga quotes from works corresponding to the Pali Nikâyas, though his doctrine belongs to another age.119 The Abhidharma section of the Pali Canon seems however to have been peculiar to the Theravâda school. The Sarvâstivâdin Pitaka of the same name was entirely different and, judging from the Chinese Canon, the Mahayanists gave the title to philosophic works by such authors as Asanga and Vasubandhu, some of which were described as revelations from Maitreya.

      Specially characteristic of Mahayanist Buddhism are the Vaipulya120 sutras, that is sutras of great extension or development. These works, of which the Lotus is an example, follow the same scheme as the older sutras but are of wider scope and on a much larger scale, for they often consist of twenty or more chapters. They usually attempt to give a general exposition of the whole Dharma, or at least of some aspect of it which is extolled as sufficient for the right conduct of life. The chief speaker is usually the Buddha, who is introduced as teaching on the Vulture Peak, or some other well-known locality, and surrounded by a great assemblage many of whom are superhuman beings. The occasion of the discourse is commonly signalized by his sending forth rays of light which illuminate the universe until the scene includes other worlds. As early as the Anguttara Nikâya121 we find references to the danger of a taste for ornate and poetic sutras and these compositions seem to be the outcome of that taste. The literary ideas and methods which produced them are illustrated by the Sûtrâlankâra of Aśvaghosha, a collection of edifying tales, many of which use the materials supplied by the Pali Nikâyas and Vinaya but present them in a more effective and artistic form. It was thought a pious task to amplify and embellish the simple narratives handed down by tradition.

      The Mahayanist scriptures are composed in Sanskrit not in Pali, but it is only rarely—for instance in the works of Aśvaghosha—that Buddhist Sanskrit conforms to the rules of the classical language. Usually the words deviate from this standard both in form and meaning and often suggest that the text as we have it is a Sanskritized version of an older work in some popular dialect, brought into partial conformity with literary usage. In the poetical portions, this process of sanskritization encountered greater difficulties than in prose, because metre and prosody often refused to admit the changes required by grammar, so that this poetical dialect cannot be called either Sanskrit, Pali or Magadhi but remains a mixture of learned and popular speech. But Sanskrit did not become a sacred language for the Mahayanists like Latin for Roman Catholics. It is rather Pali which has assumed this position among the Hinayanists, for Burmese and Sinhalese translations of the Pitakas acquired no authority. But in the north the principle122 that every man might read the Buddha's word in his own vernacular was usually respected: and the populations of Central Asia, the Chinese, the Tibetans, and the Mongols translated the scriptures into their own languages without attaching any superstitious importance to the original words, unless they were Dhâraṇîs or spells.

      About the time of the Christian era or perhaps rather earlier, greater use began to be made of writing for religious purposes. The old practice of reciting the scriptures was not discontinued but no objection was made to preserving and reading them in written copies. According to tradition, the Pali scriptures were committed to writing in Ceylon during the reign of Vaṭṭagâmaṇi, that is according to the most recent chronology about 20 B.C., and Kanishka caused to be engraved on copper plates the commentaries composed by the council which he summoned. In Aśvaghosha123 we find the story of a Brahman who casually taking up a book to pass the time lights on a copy of the Sutra of the Twelve Causes and is converted. But though the Buddhists remained on the whole true to the old view that the important thing was to understand and disseminate the substance of the Master's teaching and not merely to preserve the text as if it were a sacred formula, still we see growing up in Mahayanist works ideas about the sanctity and efficacy of scripture which are foreign to the Pali Canon. Many sutras (for instance the Diamond Cutter) extol themselves as all-sufficient for salvation: the Prajñâ-pâramitâ commences with a salutation addressed not as usual to the Buddha but to the work itself, as if it were a deity, and Hodgson states that the Buddhists of Nepal worship their nine sacred books. Nor was the idea excluded that certain words, especially formulæ or spells called Dhâraṇî, have in themselves a mysterious efficacy and potency.124 Some of these are cited and recommended in the Lotus.125 In so far as the repetition of sacred words or spells is regarded as an integral part of the religious life, the doctrine has no warrant in the earlier teaching. It obviously becomes more and more prominent in later works. But the idea itself is old, for it is clearly the same that produced a belief in the Brahmanic mantras, particularly the mantras of the Atharva Veda, and early Buddhism did not reject mantras in their proper place. Thus126 the deities present themselves to the Buddha and offer to teach him a formula which will protect his disciples from the attacks of evil spirits. Hsüan Chuang even states that the council which sat at Râjagṛiha after the Buddha's death compiled five Pitakas, one of which consisted of Dhâraṇîs,127 and it may be that the collection of such texts was begun as early as the collection of discourses and rules. But for many centuries there is no evidence that they were in any way confounded with the Dharma.

      The Mahayanist scriptures are so voluminous that not even the clergy were expected to master any considerable part of them.128 Indeed they make no claim to be a connected whole. The theory was rather that there were many vehicles plying on the road to salvation and many guide books. No traveller thought of taking the whole library but only a few volumes which suited him. Most of the Chinese and Japanese sects avowedly base themselves upon three sutras, selected according to the taste of each school from the hundreds quoted in catalogues. Thus the T'ien-t'ai sect has for its scriptures the Lotus, the Nirvâṇa-sûtra and the Prajñâ-pâramitâ, while the Shin-shu sect admits only the three Amidist sutras.

      The following are the names of some of the principal Mahayanist scriptures. Comparatively few of them have been published in Europe and some exist only in Chinese or Japanese translations.

      1. Prajñâ-pâramitâ or transcendental knowledge129 is a generic name given to a whole literature consisting of treatises on the doctrine of śûnyatâ, which vary greatly in length. They are classed as sutras, being described as discourses delivered by the Buddha on the Vulture

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