These nine works are all extant in Sanskrit and are known in Nepal as the nine Dharmas, the word Dharma being an abbreviation for Dharmaparyâya, revolution or exposition of the law, a term frequently used in the works themselves to describe a comprehensive discourse delivered by the Buddha. They are all quoted in the Śikshâsamuccaya, supposed to have been written about 650 A.D. No similar collection of nine seems to be known in Tibet or the Far East and the origin of the selection is obscure. As however the list does not include the Svayambhû Purâṇa, the principal indigenous scripture of Nepal, it may go back to an Indian source and represent an old tradition.
Besides the nine Dharmas, numerous other sûtras exist in Sanskrit, Chinese, Tibetan and the languages of Central Asia. Few have been edited or translated and even when something is known of their character detailed information as to their contents is usually wanting. Among the better known are the following.
10. One of the sûtras most read in China and admired because its style has a literary quality unusual in Buddhist works is commonly known as the Lêng-yen-ching. The full title is Shou-lêng-yen-san-mei-ching which is the Chinese transliteration of Śûrangama Samâdhi.[143] This sutra is quoted by name in the Śikshâsamuccaya and fragments of the Sanskrit text have been found in Turkestan.[144] The Śûrangama-Samâdhi Sûtra has been conjectured to be the same as the Samâdhirâja, but the accounts of Rajendralala Mitra and Beal do not support this theory. Beal's translation leaves the impression that it resembles a Pali sutta. The scene is laid in the Jetavana with few miraculous accessories. The Buddha discusses with Ânanda the location of the soul and after confuting his theories expounds the doctrine of the Dharma-kâya. The fragments found in Turkestan recommend a particular form of meditation.
11. Târanâtha informs us that among the many Mahayanist works which appeared in the reign of Kanishka's son was the Ratnakûṭa-dharma-paryâya in 1000 sections and the Ratnakûṭa is cited not only by the Śikshâsamuccaya but by Asanga.[145] The Tibetan and Chinese canons contain sections with this name comprising forty-eight or forty-nine items among which are the three important treatises about Amitâbha's paradise and many dialogues called Paripṛicchâ, that is, questions put by some personage, human or superhuman, and furnished with appropriate replies.[146] The Chinese Ratnakûṭa is said to have been compiled by Bodhiruchi (693-713 A.D.) but of course he is responsible only for the selection not for the composition of the works included. Section 14 of this Ratnakûṭa is said to be identical with chapters 11 and 12 of the Mûlasarvâstivâdin Vinaya.[147]
12. The Guṇa-kâraṇḍa-vyûha and Kâraṇḍa-vyûha are said to be two recensions of the same work, the first in verse the second in prose. Both are devoted to the praise of Avalokita who is represented as the presiding deity of the universe. He has refused to enter Buddhahood himself until all living creatures attain to true knowledge and is specially occupied in procuring the release of those who suffer in hell. The Guṇa-kâraṇḍa-vyûha contains a remarkable account of the origin of the world which is said to be absent from the prose version. The primeval Buddha spirit, Âdi-Buddha or Svayambhû, produces Avalokita by meditation, and Avalokita produces the material world and the gods of Hinduism from his body, Śiva from his forehead, Nârâyaṇa from his heart and so on. As such doctrines are not known to have appeared in Indian Buddhism before the tenth century it seems probable that the versified edition is late. But a work with the title Ratna-kâraṇḍaka-vyûha-sûtra was translated into Chinese in 270 and the Kâraṇḍa-vyûha is said to have been the first work translated into Tibetan.[148]
13. The Karuṇâa-puṇḍarîka[149] or Lotus of Compassion is mainly occupied with the description of an imaginary continent called Padmadhâtu, its Buddha and its many splendours. It exists in Sanskrit and was translated into Chinese about 400 A.D. (Nanjio, No. 142).
14. The Mahâvairocanâbhisambhodhi called in Chinese Ta-jih-ching or Great Sun sutra should perhaps be mentioned as it is the principal scripture of the Chên-yen (Japanese Shingon) school. It is a late work of unknown origin. It was translated into Chinese in 724 A.D. but the Sanskrit text has not been found.
There are a great number of other sutras which are important for the history of literature, although little attention is paid to them by Buddhists at the present day. Such are the Mahayanist version of the Mahâparinirvâṇa recounting the death and burial of the Buddha and the Mahâsannipâta-sûtra, which apparently includes the Sûryagarbha and Candragarbha sutras. All these works were translated into Chinese about 420 A.D. and must therefore be of respectable antiquity.
Besides the sutras, there are many compositions styled Avadânas or pious legends.[150] These, though recognized by Mahayanists, do not as a rule contain expositions of the Sûnyatâ and Dharma-kâya and are not sharply distinguished from the more imaginative of the Hinayanist scriptures.[151] But they introduce a multiplicity of Buddhas and Bodhisattvas and represent Sâkyamuni as a superhuman worker of miracles.