The Abhidharma Pitaka.—Mahaprajnyaparamita-sutra, Mahayana-craddhotpada-castra, Madhyamaka-castra, Yogacarya bhumi-castra, etc.
THE HINAYANA-TRIPITAKA.
The Sutra Pitaka.—Dirghagama, Ekottaragama, Madhyamagama,
Samyuktagama, etc.
The Vinaya Pitaka.—Dharmagupta-vinaya, Mahasamghika-vinaya,
Sarvastivada-vinaya, etc.
The Abhidharma Pitaka.—Dharma-skandha-pada, Samgiti-paryaya-pada,
Jnyanaprasthana-castra, Abhidharma-kosa-castra, etc.
The term 'Tripitaka,' however, was not known at the time of Shakya Muni, and almost all of the northern Buddhist records agree in stating that the Tripitaka was rehearsed and settled in the same year in which the Muni died. Mahavansa also says: "The book called Abhidharma-pitaka was compiled, which was preached to god, and was arranged in due order by 500 Budhu priests." But we believe that Shakya Muni's teaching was known to the early Buddhists, not as Tripitaka, but as Vinaya and Dharma, and even at the time of King Acoka (who ascended the throne about 269 B.C.) it was not called Tripitaka, but Dharma, as we have it in his Edicts. Mahayanists unanimously assert the compilation of the Tripitaka in the first council of Rajagrha, but they differ in opinion as to the question who rehearsed the Abhidharma; notwithstanding, they agree as for the other respects, as you see in the following:
The Sutra Pitaka, compiled by Ananda; the Vinaya Pitaka, compiled by
Upali; the Abhidharma Pitaka, compiled by Ananda—according to
Nagarjuna (Mahaprajnyaparamita-castra).
The Sutra Pitaka, compiled by Ananda; the Vinaya Pitaka, compiled by
Upali; the Abhidharma Pitaka, compiled by Kacyapa according to Huen
Tsang (Ta-tan-si-yu-ki).
The Sutra Pitaka, compiled by Ananda; the Vinaya Pitaka, compiled by
Upali; the Abhidharma Pitaka, compiled by Purna—according to
Paramartha ('A Commentary on the History of the Hinayana Schools').
The above-mentioned discrepancy clearly betrays the uncertainty of their assertions, and gives us reason to discredit the compilation of Abhidharma Pitaka at the first council. Besides, judging from the Dharma-gupta-vinaya and other records, which states that Purna took no part in the first council, and that he had different opinions as to the application of the rules of discipline from that of Kacyapa, there should be some errors in Paramartha's assertion. Of these three collections of the Sacred Writings, the first two, or Sutra and Vinaya, of Mahayana, as well as of Himayana, are believed to be the direct teachings of Shakya Muni himself, because all the instructions are put in the mouth of the Master or sanctioned by him. The Mahayanists, however, compare the Hinayana doctrine with a resting-place on the road for a traveller, while the Mahayana doctrine with his destination. All the denominations of Buddhism, with a single exception of Zen, are based on the authority of some particular sacred writings. The Ten Dai Sect, for instance, is based on Saddharma-pundarika-sutra; the Jo Do Sect on Larger Sukhavati-vyuha, Smaller Sukhavati-vyuha, and Amitayus-dhyana-sutra; the Ke Gon Sect on Avatamsaka-sutra; the Hosso Sect on Samdhi-nirmocana-sutra.
Zen is based on the highest spiritual plane attained by Shakya Muni himself. It can only be realized by one who has attained the same plane. To describe it in full by means of words is beyond the power even of Gotama himself. It is for this reason that the author of Lankavatara-sutra insists that Shakya Muni spoke no word through his long career of forty-nine years as a religious teacher, and that of Mahaprajnyaparamita-sutra[FN#108] also express the same opinion. The Scripture is no more nor less than the finger pointing to the moon of Buddhahood. When we recognize the moon and enjoy its benign beauty, the finger is of no use. As the finger has no brightness whatever, so the Scripture has no holiness whatever. The Scripture is religious currency representing spiritual wealth. It does not matter whether money be gold, or sea-shells, or cows. It is a mere substitute. What it stands for is of paramount importance. Away with your stone-knife! Do not watch the stake against which a running hare once struck its head and died. Do not wait for another hare. Another may not come for ever. Do not cut the side of the boat out of which you dropped your sword to mark where it sunk. The boat is ever moving on. The Canon is the window through which we observe the grand scenery of spiritual nature. To hold communion directly with it we must get out of the window. It is a mere stray fly that is always buzzing within it, struggling to get out. Those who spend most of their lives in the study of the Scriptures, arguing and explaining with hair-splitting reasonings, and attain no higher plane in spirituality, are religious flies good for nothing but their buzzing about the nonsensical technicalities. It is on this account that Rin-zai declared:[FN#109] 'The twelve divisions of the Buddhist Canon are nothing better than waste paper.'