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The name is not found in the catalogue of the Chinese Tripitaka but the work is said to be the same as the Avataṃsaka sûtra which is popular in the Far East under the name of Hua-yên in China or Ke-gon in Japan. The identity of the two books could not have been guessed from the extracts and analyses which have been published but is guaranteed by high authorities.
Compositions in these various styles must have been current before the work of collection began, as is proved by the fact that all the angas are enumerated in the Majjhima-Nikâya . This Tripitaka is written in Pali which is regarded by Buddhist tradition as the language spoken by the Master.
Bunyiu Nanjio's "Catalogue of the Chinese Translation of the Buddhist Tripitaka," Sutra Pitaka, Nos. 399, 446. It was the former of these that came on this occasion to the thoughts and memory of Fa-Hsien.
But the Vedas, the Homeric poems, the Tripitaka as well, existed in memory long before they were committed to writing. The same is true of the Talmud. Orally it existed prior to the Christ. Considered as literature, if it may be so considered, it is the reverse of endearing. But of the many maxims that it contains there are some of singular charm.
In reviewing his efforts in the cause of religion he mentions neither a council nor foreign missions, although we know from other inscriptions that such missions were despatched. The sessions of the council may be equally true and are in no way improbable, for in later times kings of Burma, Ceylon and Siam held conventions to revise the text of the Tripitaka.
If we follow the opinion of most authorities and accept the picture of Indian life and thought contained in the Pali Tripitaka as in the main historical, it seems to follow that both the ritual system of the Brâhmaṇas and the philosophic speculations of the Upanishads were in existence by 500 B.C. and sufficiently developed to impress the public mind with a sense of their futility.
Manjusri, the Great Being or "Prince Royal," is the personification of wisdom, and especially of the mystic religious insight which has produced the Great Vehicle or canon of Northern Buddhism; or, as a Japanese author says, the third collection of the Tripitaka was that made by Manjusri and Maitreya.
In another inscription Asoko recommended the study of the Tripitaka and mentioned titles of the books. Ptolemy Philadelphos reigned at Alexandria in the early part of the third century B.C. The Tripitaka must therefore have existed then.
The contents of it are not quite the same in Ceylon, Burma and Siam, and only a small portion of them has been identified in the Chinese Tripitaka. Nevertheless the word pañcanekâyika, one who knows the five Nikâyas, is found in the inscriptions of Sanchi and five Nikâyas are mentioned in the last books of the Cullavagga. Thus a fifth Nikâya of some kind must have been known fairly early.
In the Tripitaka, that is, the three book-baskets or boxes, we have the term for canon of scripture, in the complete collection of which are sutra, vinaya and abidharma. We shall see, also, that while Gautama shut out the gods, his speculative followers who claimed to be his successors, opened the doors and allowed them to troop in again.
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