Buddhist Texts are those religious texts which are part of the Buddhist tradition. The first Buddhist texts were initially passed on orally by Buddhist monastics, but were later written down and composed as manuscripts in various Indo-Aryan languages and collected into various Buddhist canons. These were then translated into other languages such as Buddhist Chinese (fójiào hànyǔ 佛教漢語) and Classical Tibetan as Buddhism spread outside of India.
Buddhist texts can be categorized in a number of ways. The Western terms “scripture” and “canonical” are applied to Buddhism in inconsistent ways by Western scholars: for example, one authority refers to “scriptures and other canonical texts”, while another says that scriptures can be categorized into canonical, commentarial, and pseudo-canonical. Buddhist traditions have generally divided these texts with their own categories and divisions, such as that between buddhavacana “word of the Buddha,” many of which are known as “sutras,” and other texts, such as shastras (treatises) or Abhidharma.
These religious texts were written in different languages, methods and writing systems. Memorizing, reciting and copying the texts was seen as spiritually valuable. Even after the development and adoption of printing by Buddhist institutions, Buddhists continued to copy them by hand as a spiritual practice.
In an effort to preserve these scriptures, Asian Buddhist institutions were at the forefront of the adoption of Chinese technologies related to bookmaking, including paper, and block printing which were often deployed on a large scale. Because of this, the first surviving example of a printed text is a Buddhist charm, the first full printed book is the Buddhist Diamond Sutra (c. 868) and the first hand colored print is an illustration of Guanyin dated to 947.
According to Donald Lopez, criteria for determining what should be considered buddhavacana were developed at an early stage, and that the early formulations do not suggest that Dharma is limited to what was spoken by the historical Buddha. The Mahāsāṃghika and the Mūlasarvāstivāda considered both the Buddha’s discourses, and of his disciples, to be buddhavacana. A number of different beings such as buddhas, disciples of the buddha, ṛṣis, and devas were considered capable to transmitting buddhavacana. The content of such a discourse was then to be collated with the sūtras, compared with the Vinaya, and evaluated against the nature of the Dharma. These texts may then be certified as true buddhavacana by a buddha, a saṃgha, a small group of elders, or one knowledgeable elder.
In Theravada Buddhism
Some scholars believe that some portions of the Pāli Canon and Agamas could contain the actual substance of the historical teachings (and possibly even the words) of the Buddha.
In East Asian Buddhism
In East Asian Buddhism, what is considered buddhavacana is collected in the Chinese Buddhist canon. The most common edition of this is the Taishō Tripiṭaka.
According to Venerable Hsuan Hua from the tradition of Chinese Buddhism, there are five types of beings who may speak the sutras of Buddhism: a buddha, a disciple of a buddha, a deva, a ṛṣi, or an emanation of one of these beings; however, they must first receive certification from a buddha that its contents are true Dharma. Then these sutras may be properly regarded as buddhavacana.
Sometimes texts that are considered commentaries by some are regarded by others as Buddhavacana.
Shingon Buddhism developed a system that assigned authorship of the early sutras to Gautama Buddha in his physical manifestation, of the Ekayana sutras to the Buddhas as Sambhoghakaya, and the Vajrayana texts to the Buddha as Dharmakaya.
In Tibetan Buddhism
In Tibetan Buddhism, what is considered buddhavacana is collected in the Kangyur. The East Asian and Tibetan Buddhist canons always combined Buddhavacana with other literature in their standard collected editions. However, the general view of what is and is not buddhavacana is broadly similar between East Asian Buddhism and Tibetan Buddhism. The Tibetan Kangyur, which belongs to the various schools of Tibetan Vajrayana Buddhism, in addition to containing sutras and vinaya, also contains tantras.
The Pāli Canon was preserved in Sri Lanka where it was first written down in the first century BCE and the Theravadan Pali textual tradition developed there. The Sri Lankan Pali tradition developed extensive commentaries (Atthakatha) as well as sub-commentaries for the Pali Canon as well as treatises on Abhidhamma. Sutra commentaries and Abhidharma works also exist in Tibetan, Chinese, Korean and other East Asian languages. Important examples of non-canonical Pali texts are the Visuddhimagga, by Buddhaghosa, which is a compendium of Theravada teachings and the Mahavamsa, a historical Sri Lankan chronicle.
The earliest known Buddhist manuscripts, recovered from the ancient civilization of Gandhara in north central Pakistan (near Taxila just south west of the capital Islamabad) are dated to the 1st century and constitute the Buddhist textual tradition of Gandharan Buddhism which was an important link between Indian and East Asian Buddhism.
After the rise of the Kushans in India, Sanskrit was also widely used to record Buddhist texts. Sanskrit Buddhist literature later became the dominant tradition in India until the decline of Buddhism in India. Around the beginning of the Christian era, a new genre of sutra literature began to be written with a focus on the Bodhisattva idea, commonly known as Mahayana (great vehicle) sutras. Many of the Mahayana sutras were written in Sanskrit and then translated into the Tibetan and Chinese Buddhist canons (the Kangyur and the Taishō Tripiṭaka respectively) which then developed their own textual histories. The Mahayana sutras are traditionally considered by Mahayanists to be the word of the Buddha, but transmitted either in secret, via lineages of supernatural beings (such as the nagas), or revealed directly from other Buddhas or bodhisattvas. Some 600 Mahayana Sutras have survived in Sanskrit, or in Chinese and/or Tibetan translation.
The late Seventh century saw the rise of another new class of Buddhist texts, the Tantras, which outlined new ritual practices and yogic techniques such as the use of Mandalas, Mudras and Fire sacrifices. Buddhist Tantras are key texts in Vajrayana Buddhism, which is the dominant form of Buddhism in Tibet.
The division of texts into the traditional three yanas may obscure the process of development that went on, and there is some overlap in the traditional classifications. For instance, there are so-called proto-Mahayana texts, such as the Ajitasena Sutra, which are missing key features that are associated with Mahayana texts. Some Pali texts also contain ideas that later became synonymous with the Mahayana. The Garbhāvakrānti Sūtra is included in both the Vinaya Pitaka of the Mulasarvastivada, one of the early schools, and the Ratnakuta, a standard collection of Mahayana sutras. Some Mahayana texts are also thought to display a distinctly tantric character, particularly some of the shorter Perfection of Wisdom sutras. An early tantra, the Mahavairocana Abhisambodhi Tantra, is also known as the Mahavairocana Sutra. At least some editions of the Kangyur include the Heart Sutra in the tantra division. Such overlap is not confined to “neighbouring” yanas: at least nine “Sravakayana” (“Hinayana”) texts can be found in the tantra divisions of some editions of the Kangyur. One of them, the Atanatiya Sutra, is also included in the Mikkyo (esoteric) division of the standard modern collected edition of Sino-Japanese Buddhist literature. (A variant of it is also found in the Digha Nikaya of the Pali Canon.)
Some Buddhist texts evolved to become a virtual canon in themselves, and are referred to as vaipulya or extensive sutras. The Flower Garland Sutra is an example of a single sutra made up of other sutras, many of which, particularly the Gandavyuha Sutra still circulate as separate texts.
Tibetan Buddhism has a unique and special class of texts called terma (Tibetan: gTer-ma). These are texts (or ritual objects, etc.) believed either composed or hidden by tantric masters and/or elementally secreted or encoded in the elements and retrieved, accessed or rediscovered by other tantric masters when appropriate. Termas are discovered by tertöns (Tibetan: gTer-stons), whose special function is to reveal these texts. Some termas are hidden in caves or similar places, but a few are said to be ‘mind termas,’ which are ‘discovered’ in the mind of the tertön. The Nyingma school (and Bön tradition) has a large terma literature. Many of the terma texts are said to have been written by Padmasambhava, who is particularly important to the Nyingmas. Probably the best known terma text is the so-called Tibetan book of the dead, the Bardo Thodol.
Texts of the Early schools
Although many versions of the texts of the early Buddhist schools exist, the only complete collection of texts to survive in a Middle Indo-Aryan language is the Tipiṭaka(triple basket) of the Theravadin school. The other (parts of) extant versions of the Tripitakas of early schools include the Āgamas, which includes texts by the Sarvastivada and the Dharmaguptaka. The Chinese Buddhist canon contains a complete collection of early sutras in Chinese translation, their content is very similar to the Pali, differing in detail but not in the core doctrinal content.
Parts of what is likely to be the canon of the Dharmaguptaka can be found amongst the Gandharan Buddhist Texts. Several early versions of the Vinaya Pitaka (from various schools) are also kept in the Chinese (Mahayana) Canon.
Further information: Vinaya
The vinaya literature is primarily concerned with aspects of the monastic discipline. However, vinaya as a term is also contrasted with Dharma, where the pair (Dhamma-Vinaya) mean something like ‘doctrine and discipline’. The vinaya literature in fact contains a considerable range of texts. There are, of course, those that discuss the monastic rules, how they came about, how they developed, and how they were applied. But the vinaya also contains some doctrinal expositions, ritual and liturgical texts, biographical stories, and some elements of the “Jatakas”, or birth stories.
Paradoxically, the text most closely associated with the vinaya, and the most frequently used portion of it, the Pratimoksha, is in itself not a canonical text in Theravada, even though almost all of it can be found in the canon.
Six complete vinayas survive:
- Theravada, written in Pali
- Mula-Sarvāstivāda, written in Sanskrit, but surviving complete only in Tibetan translation
- Mahāsānghika, Sarvāstivāda, Mahīshāsika, and Dharmagupta, originally in Indian languages, but only surviving in Chinese translation.
In addition, portions survive of a number of vinayas in various languages.
The Mahāvastu compiled by the Lokottaravadin sub-school of the Mahāsānghika was perhaps originally the preamble to their vinaya that became detached; hence, rather than dealing with the rules themselves, it takes the form of an extended biography of the Buddha, which it describes in terms of his progression through ten bhumis, or stages. This doctrine was later taken up by the Mahayana in a modified form as Vasubandhu’s Ten Stages Sutra.
Main article: Sutra
The Sutras (Pali Sutta) are mostly discourses attributed to the Buddha or one of his close disciples. They are all, even those not actually spoken by him, considered to be Buddhavacana, the word of the Buddha, just as in the case of all canonical literature. The Buddha’s discourses were perhaps originally organised according to the style in which they were delivered. There were originally nine, but later twelve, of these. The Sanskrit forms are:
- Sūtra: prose discourses, especially short declarative discourses.
- Geya: mixed prose and verse discourse. Identified with the Sagāthāvagga of the Saṁyutta Nikāya
- Vyākarana: explanation, analysis. Discourses in question and answer format.
- Gāthā: verse
- Udāna: inspired speech
- Ityukta: beginning with ‘thus has the Bhagavan said’
- Jātaka: story of previous life
- Abhutadharma: concerning wonders and miraculous events
- Vaipulya either ‘extended discourses’ or ‘those giving joy’ (cf Mahayana Texts)
- Nidāna: in which the teachings are set within their circumstances of origin
- Avadāna: tales of exploits
- Upadesha: defined and considered instructions
The first nine are listed in all surviving agamas, with the other three added in some later sources. In Theravada, at least, they are regarded as a classification of the whole of the scriptures, not just suttas. The scheme is also found in Mahayana texts. However, some time later a new organizational scheme was imposed on the canon, which is now the most familiar. The scheme organises the suttas into:
These range in length up to 95 pages. The Pali Digha Nikaya contains 34 texts, including the Mahāparinibbāna Sutta and the Brahmajāla Sutta. The Dīrghāgama of the Dharmagupta also survives, in Chinese translation, and contains 30 sutras.
These are the rest of the sutras of any length, and the Pali Majjhima Nikaya has 152 suttas. The Madhyamāgama of the Sarvāstivada containing 222 sutras survives in Chinese translation.
This grouping consists of many short texts connected by theme, setting, or interlocutor. The Pali Samyutta Nikaya contains more than 2,800 sutras. The Samyuktāgama of the Sarvāstivada containing only 1,300 sutras survives in Chinese translation.
Sutras with the same number of doctrinal items, comprise over 2,300 suttas in the Pali Anguttara Nikaya. The Chinese canon contains an Ekottarāgama that some scholars think belongs to the Mahāsanghika school.
Not all schools had this category, but the Pali Khuddaka Nikaya has several well-known and loved texts, including:
- The Dhammapada: a collection of sayings and aphorisms.
- The Udana : a collection of inspired sayings in verse usually with a prose introduction that sets a context of sorts for the saying.
- The Sutta Nipata: parts of the Sutta Nipata, such as the Aṭṭhakavagga and Pārāyanavagga, are thought by some scholars to represent the earliest strata of the written canon. Many of the features of later texts, such as numbered lists of teachings, or complex doctrinal categories, are not present.
- Theragāthā and Therīgāthā two collections of biographical verse related to the disciples of the Buddha.
- Jataka: poems related to the so-called ‘birth stories,’ which recount former lives of the Buddha. These remain popular in many forms of Buddhism.
Many of these texts are available in translation as well as in the original language. The Dhammapada, for instance, has a Pali version, three Chinese versions, a Tibetan version, and a Khotanese version.
Further information: Abhidharma
Abhidharma (in Pali, Abhidhamma) means ‘further Dharma’ and is concerned with the analysis of phenomena. It grew initially out of various lists of teachings such as the 37 Bodhipaksika-dharmas or the 37 Factors leading to Awakening. The Abhidharma literature is chiefly concerned with the analysis of phenomena and the relationships between them.
The Theravāda Abhidhamma survives in the Pāli Canon. Outside of the Theravada monasteries the Pali Abhidharma texts are not well known.
A Sarvastivada Abhidharma, composed in Sanskrit, survives in Chinese and Tibetan traditions. Though the Theravādin Abhidhamma is well preserved and best known, it should be noted that a number of the early Eighteen Schools each had their own distinct Abhidharma collection with not very much common textual material, though sharing methodology.
Not all schools accepted the Abhidharma as canonical. The Sautrāntika, for instance, held that the canon stopped with the vinaya and sutras. The rejection by some schools that dharmas (i.e. phenomena) are ultimately real, which the Theravada Abhidhamma, for instance, insists, is thought to be an important factor in the origin of the Mahayana.
One early text not usually regarded as Buddhavacana is probably the Milinda pañha (literally The Questions of Milinda). This text is in the form of a dialogue between Nagasena, and the Indo-Greek King Menander (Pali: Milinda). It is a compendium of doctrine, and covers a range of subjects. It is included in some editions of the Pāli Canon.
Other early texts which are usually not considered ‘canonical’ are the Nettipakarana and the Petakopadesa – “The Book of Guidance” and “Instruction on the Pitaka”.
The Dhyāna sutras (Chan-jing) are a group of early Buddhist meditation texts which contain meditation teachings from the Sarvastivada school along with some early proto-Mahayana meditations. They were mostly the work of Buddhist Yoga teachers from Kashmir and were influential in Chinese Buddhism.
The Buddhist poet Aśvaghoṣa composed an epic poem on the life of the Buddha called the Buddhacarita in the early second century CE.
Further information: Pali literature
The Pali texts have an extensive commentarial literature much of which is still untranslated. These are attributed to scholars working in Sri Lanka such as Buddhaghosa (5th century CE) and Dhammapala. There are also sub-commentaries (tikka) or commentaries on the commentaries. Buddhaghosa was also the author of the Visuddhimagga, or Path of Purification, which is a manual of doctrine and practice according to the Mahavihara tradition of Sri Lanka and according to Nanamoli Bhikkhu is regarded as “the principal non-canonical authority of the Theravada.” A similar albeit shorter work is the Vimuttimagga. Another highly influential Pali Theravada work is the Abhidhammattha-sangaha (11th or 12th century), a short introductory summary to the Abhidhamma.
Buddhaghosa is known to have worked from Buddhist commentaries in the Sri Lankan Sinhala language, which are now lost. Sri Lankan literature in the vernacular contains many Buddhist works, including as classical Sinhala poems such as the Muvadevāvata (The Story of the Bodhisattva’s Birth as King Mukhadeva, 12th century) and the Sasadāvata (The Story of the Bodhisattva’s Birth as a Hare, 12th century) as well as prose works like the Dhampiyātuvā gätapadaya (Commentary on the Blessed Doctrine), a commentary on words and phrases in the Pāli Dhammapada.
The Pali textual tradition spread into Burma and Thailand where Pali scholarship continued to flourish with such works as the Aggavamsa of Saddaniti and the Jinakalamali of Ratanapañña. Pali literature continued to be composed into the modern era, especially in Burma, and writers such as Mahasi Sayadaw translated some of their texts into Pali.
There are numerous Tantric Theravada texts, mostly from Southeast Asia. This tradition flourished in Cambodia and Thailand before the 19th century reformist movement of Rama IV. One of these texts has been published in English by the Pali Text Society as “Manual of a Mystic”.
Burmese Buddhist literature developed unique poetic forms form the 1450s onwards, a major type of poetry is the pyui’ long and embellished translations of Pali Buddhist works, mainly jatakas. A famous example of pyui’ poetry is the Kui khan pyui’ (the pyui’ in nine sections, 1523). Burmese commentaries or nissayas and were used to teach Pali. The nineteenth century saw a flowering of Burmese Buddhist literature in various genres including religious biography, Abhidharma, legal literature and meditation literature.
An influential text of Thai literature is the “Three Worlds According to King Ruang” (1345) by Phya Lithai, which is an extensive Cosmological and visionary survey of the Thai Buddhist universe.
See Mahāyāna sūtras for historical background and a list of some sutras categorised by source.
The Mahayana sutras are a broad genre of Buddhist scriptures that various traditions of Mahayana Buddhism accept as canonical. They are largely preserved in the Chinese Buddhist canon, the Tibetan Buddhist canon, and in extant Sanskrit manuscripts. Around one hundred Mahayana sutras survive in Sanskrit, or in Chinese and Tibetan translations.
Mahayana Buddhists typically consider the Mahayana sutras to have been taught by Gautama Buddha, committed to memory and recited by his disciples, in particular Ananda, which were viewed as a substitute for the actual speech of the Buddha following his parinirvana (death). This claim is based on oral tradition rather than on historical evidence.
Perfection of Wisdom Texts
These deal with prajñā (wisdom or insight). Wisdom in this context means the ability to see reality as it truly is. They do not contain an elaborate philosophical argument, but simply try to point to the true nature of reality, especially through the use of paradox. The basic premise is a radical non-dualism, in which every and any dichotomist way of seeing things is denied: so phenomena are neither existent, nor non-existent, but are marked by sunyata, emptiness, an absence of any essential unchanging nature. The Perfection of Wisdom in One Letter illustrates this approach by choosing to represent the perfection of prajñā with the Sanskrit/Pali short avowel (“अ”, pronounced [ə])—which, as a prefix, negates a word’s meaning (e.g., changing svabhava to asvabhava, “with essence” to “without essence”; cf. mu), which is the first letter of Indic alphabets; and that, as a sound on its own, is the most neutral/basic of speech sounds (cf Aum and bija).
Many sutras are known by the number of lines, or slokas, that they contained.
Edward Conze, who translated nearly all of the Perfection of Wisdom sutras into English, identified four periods of development in this literature:
- 100 BCE-100 CE: Ratnagunasamcayagatha and the Astasaharika (8,000 lines)
- 100-300 CE: a period of elaboration in which versions in 18,000, 25,000, and 100,000 lines are produced. Possibly also the Diamond Sutra
- 300-500 CE: a period of condensation, producing the well known Heart Sutra, and the Perfection of Wisdom in one letter
- 500-1000 CE: texts from this period begin to show a tantric influence
The Perfection of Wisdom texts have influenced every Mahayana school of Buddhism.
Also called the Lotus Sutra, White Lotus Sutra, or Sutra on the White Lotus of the Sublime Dharma; (सद्धर्मपुण्डरीकसूत्र Saddharmapundarīka-sūtra; 妙法蓮華經 Cn: Miàofǎ Liánhuā Jīng; Jp: Myōhō Renge Kyō. Probably composed in its earliest form in the period 100 bce–100 ce, the sutra proposes that the three yanas(Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are not in fact three different paths leading to three goals, but one path, with one goal. The earlier teachings are said to be of ‘skillful means’ in order to help beings of limited capacities. Notable for the (re)appearance of the Buddha Prabhutaratna, who had died several aeons earlier, because it suggests that a Buddha is not inaccessible after his parinirvana, and also that his life-span is said to be inconceivably long because of the accumulation of merit in past lives. This idea, though not necessarily from this source, forms the basis of the later Trikaya doctrine. Later associated particularly with the Tien Tai in China, Tendai school in Japan, and the Nichiren schools in Japan.
Pure Land Sutras
There are three major sutras that fall into this category: the Infinite Life Sutra, also known as the Larger Pure Land Sutra; the Amitabha Sutra, also known as the Smaller Pure Land Sutra; and the Contemplation Sutra (also known as the Visualization Sutra). These texts describe the origins and nature of the Western Pure Land in which the Buddha Amitabha resides. They list the forty-eight vows made by Amitabha as a bodhisattva by which he undertook to build a Pure Land where beings are able to practise the Dharma without difficulty or distraction. The sutras state that beings can be reborn there by pure conduct and by practices such as thinking continuously of Amitabha, praising him, recounting his virtues, and chanting his name. These Pure Land sutras and the practices they recommend became the foundations of Pure Land Buddhism, which focus on the salvific power of faith in the vows of Amitabha.
The Vimalakirti Nirdesha Sutra
Main article: Vimalakirti Sutra
Composed in its earliest form some time before 150 CE, the Bodhisattva Vimalakirti appears in the guise of a layman in order to teach the Dharma. Seen by some as a strong assertion of the value of lay practice. Doctrinally similar to the Perfection of Wisdom texts, a major theme is the Buddhafield (Buddha-kshetra), which was influential on Pure Land schools. Very popular in China, Korea and Japan where it was seen as being compatible with Confucian values.
Amongst the very earliest Mahayana texts, the Samadhi Sutras are a collection of sutras focused on the attainment of profound states of consciousness reached in meditation, perhaps suggesting that meditation played an important role in early Mahayana. Includes the Pratyutpanna Sutra and the Shurangama Samadhi Sutra.
The Triskandha Sutra, and the Suvarnaprabhasa Sutra (or Golden Light Sutra), which focus on the practice of confession of faults. The Golden Light Sutra became especially influential in Japan, where one of its chapters on the ‘Universal Sovereign’ (Chakravartin) was used by the Japanese emperors to legitimise their rule, and it provided a model for a well-run state.
The Avatamsaka Sutra
Main article: Avatamsaka Sutra
A large composite text consisting of several parts, most notably the Dasabhumika Sutra and the Gandavyuha Sutra. It exists in three successive versions, two in Chinese and one in Tibetan. New sutras were added to the collection in both the intervals between these. The Gandavyuha Sutra is thought to be the source of a sect that was dedicated specifically to Vairocana, and that later gave rise to the Mahavairocana-abhisambodhi tantra. The Mahavairocana-abhisambodhi became one of the two central texts in Shingon Buddhism and was included in the Tibetan canon as a tantra of the carya class. The Avatamsaka Sutra became the central text for the Hua-yen (Jp. Kegon) school of Buddhism, the most important doctrine of which is the interpenetration of all phenomena.
Third Turning Sutras
These sutras primarily teach the doctrine of vijnapti-matra or ‘representation-only’, associated with the Yogacara school. The Sandhinirmocana Sutra (c 2nd Century CE) is the earliest surviving sutra in this class (and according to some Gelugpa authorities the only one). This sutra divides the teachings of the Buddha into three classes, which it calls the “Three Turnings of the Wheel of the Dharma.” To the first turning, it ascribes the Agamas of the Shravakas, to the second turning the lower Mahayana sutras including the Prajna-paramita Sutras, and finally sutras like itself are deemed to comprise the third turning. Moreover, the first two turnings are considered, in this system of classification, to be provisional while the third group is said to present the final truth without a need for further explication (nitartha).
Tathagatagarbha Class Sutras
See also: Tathagatagarbha doctrine
Especially the Tathagatagarbha Sutra, the Shrīmālādevi-simhanāda Sūtra (Srimala Sutra), the Angulimaliya Sutra, the Anunatva-Apurnatva-Nirdesa Sutra, and the Mahayana Mahaparinirvana Sutra (which differs in character from the Pali Mahaparinibbana Sutta). These texts teach that every being has a Tathagatagarbha: variously translated as Buddha nature, Buddha seed, Buddha matrix. It is this Buddha nature, Buddha Essence or Buddha Principle, this aspect of every being that is itself already enlightened, that enables beings to be liberated. One of the most important responses of Buddhism to the problem of immanence and transcendence. The Tathagatagarbha doctrine was very influential in East Asian Buddhism, and the idea in one form or another can be found in most of its schools. The well-known Laṅkāvatāra Sūtra, composed sometime around the 4th century, is sometimes included in thevijnapti-matra group associated with the Yogacara teachings, however D.T. Suzuki sees the Lankavatara as clearly pre-dating and distinguished from Yogacara. The Lankavatara teaches cittamatra (mind only) not that of vijnaptimatra of the Yogacara. Also, central to the Lankavatara is the identity of the alayavjnana with the tathagata-garbha and the Lankavatara’s central message that the tathagata-garbha is what makes possible the turning inward (paravritti or paravrtti) of awareness to realize the Buddha’s psychological transformation in practical life, while the tathagata-garbha system was unknown or ignored by the progenitors of the Yogacara system. The Laṅkāvatāra Sūtra was influential in the Chan or Zen schools.
These are two large sutras, which are actually collections of other sutras. The Mahāratnakūta Sūtra contains 49 individual works, and the Mahāsamnipāta Sūtra is a collection of 17 shorter works. Both seem to have been finalised by about the 5th century, although some parts of them are considerably older.
These include a number of sutras that focus on actions that lead to existence in the various spheres of existence, or that expound the doctrine of the twelve links of pratitya-samutpada or dependent-origination.
These focus on the principles that guide the behaviour of Bodhisattvas. They include the Kāshyapa-parivarta, the Bodhisattva-prātimoksa Sūtra, and the Brahmajala Sutra.
Sutras devoted to individual figures
This is a large number of sutras that describe the nature and virtues of a particular Buddha or Bodhisattva and/or their Pure Land, including Mañjusri, Ksitigarbha, the Buddha Akshobhya, and Bhaishajyagurualso known as the Medicine Buddha.
Early in the 20th Century, a cache of texts was found in a mound near Gilgit, Afghanistan. Among them was the Ajitasena Sutra. The Ajitasena Sutra appears to be a mixture of Mahayana and pre-Mahayana ideas. It occurs in a world where monasticism is the norm, which is typical of the Pali Suttas; there is none of the usual antagonism towards the Shravakas (also called the Hinayana) or the notion of Arahantship, which is typical of Mahayana Sutras such as the White Lotus, or Vimalakirti Nirdesha. However, the sutra also has an Arahant seeing all the Buddha fields, it is said that reciting the name of the sutra will save beings from suffering and the hell realms, and a meditative practice is described that allows the practitioner to see with the eyes of a Buddha, and to receive teachings from them that are very much typical of Mahayana Sutras.
Main article: Shastra
The Mahayana commentarial and exegetical literature is vast. Many commentarial texts are called Shastras, a by-word used when referring to a scripture. Extending this meaning, the shastra is commonly used to mean a treatise or text written in explanation of some idea, especially in matters involving religion. In Buddhism, a shastra is often a commentary written at a later date to explain an earlier scripture or sutra.
The Mūlamadhyamika-karikā, or Root Verses on the Middle Way, by Nagarjuna is a seminal text on the Madhyamika philosophy, shares much of the same subject matter as the Perfection of Wisdom Sutras, although it is not strict a commentary on them.
The 9th Century Indian Buddhist Shantideva produced two texts: the Bodhicaryāvatāra has been a strong influence in many schools of the Mahayana. It is notably a favorite text of the fourteenth Dalai Lama. The text begins with an elaborate ritual worship section, but goes on to expound the six perfections. The 9th chapter is a critique of various views on perfect wisdom from the Madhyamika point of view. Shantideva also produced the Shikshasamuccaya, which is a compendium of doctrines from a huge range of Mahayana Sutras – some of which no longer exist and therefore are known only through his quotes.
Asanga, associated with the Yogacara school of Mahayana thought, is said to have received many texts directly from the Bodhisattva Maitreya in the Tushita god realm, including Madhyāntavibhāga, the Mahāyāna-sūtrālamāra, and the Abhisamayālamkara. He is also said to have personally written the Mahāyāna-samgraha, the Abhidharma-samuccaya (a compendium of Abhidharma thought that became the standard text for many Mahayana schools especially in Tibet), and the Yogācāra-bhūmi (although the latter text appears to have had several authors.)
Asanga’s brother Vasubandhu wrote a large number of texts associated with the Yogacara including: Trivabhāva-nirdesha, Vimshatika, Trimshika, and the Abhidharmakośa-bhāsya although this work predates his conversion to the Mahayana and a minority of scholars speculate that there may have been two different Vasubandhus who composed these works. Most influential in the East Asian Buddhisttradition was probably his Thirty Verses on Consciousness-only.
Dignāga is associated with a school of Buddhist logic that tried to establish which texts were valid sources of knowledge (see also Epistemology). He produced the Pramāna-samuccaya, and later Dharmakirti wrote the Pramāna-vārttikā, which was a commentary and reworking of the Dignaga text.
East Asian works
The Awakening of Faith in the Mahayana (Dàshéng Qǐxìn Lùn) is an influential text in East Asian Buddhism, especially in the Hua-yen school of China, and its Japanese equivalent, Kegon. While it is traditionally attributed to Ashvaghosha, most scholars now hold it is a Chinese composition.
Zen Buddhism developed a large literary tradition based on the teachings and sayings of Chinese Zen masters. One of the key texts in this genre is the Platform Sutraattributed to Zen patriarch Huineng, it gives an autobiographical account of his succession as Ch’an Patriarch, as well as teachings about Ch’an theory and practice. Other texts are Koan collections, which are compilations of the sayings of Chinese masters such as the Blue Cliff Record and The Gateless Gate. Another key genre is that of compilations of Zen master biographies, such as the Transmission of the Lamp. Buddhist poetry was also an important contribution to the literature of the tradition.
After the arrival of Chinese Buddhism in Japan, Korea and Vietnam; they developed their own traditions and literature in the local language.
Main article: Tantras in Buddhism
The late Seventh century saw the rise of another new class of Buddhist texts, the Tantras, which focused on ritual practices and yogic techniques such as the use of Mantras, Dharanis, Mandalas, Mudras and Fire offerings.
Many early Buddhist Tantric texts, later termed “action Tantras” (kriyā tantra), are mostly collections of magical mantras or phrases for mostly worldly ends called mantrakalpas (mantra manuals) and they do not call themselves Tantras.
Later Tantric texts from the eighth century onward (termed variously Yogatantra, Mahayoga, and Yogini Tantras) advocated union with a deity (deity yoga), sacred sounds (mantras), techniques for manipulation of the subtle body and other secret methods with which to achieve swift Buddhahood. Some Tantras contain antinomian and transgressive practices such as ingesting alcohol and other forbidden substances as well as sexual rituals.
Some scholars such as Alexis Sanderson have argued that these later tantras, mainly the Yogini tantras, can be shown to have been influenced by non-Buddhist religious texts, mainly Tantric Śaivism and the Śaiva tantras.
In East Asian Esoteric Buddhism and its Japanese offshoot, the Shingon school, the most influential tantras are those which focus on Vairocana Buddha, mainly, the Mahavairocana Tantra and the Vajrasekhara Sutra.
Buddhist Tantras are key texts in Vajrayana Buddhism, which is the dominant form of Buddhism in Tibet, Bhutan and Mongolia. They can be found in the Chinese canon, but even more so in the Tibetan Kangyur which contains translations of almost 500 tantras. In the Tibetan tradition, there are various categories of tantra. The Sarma or New Translation schools of Tibetan Buddhism divide the Tantras into four main categories:
Anuttarayogatantra (Higher Yoga Tantra) is known in the Nyingma school as Mahayoga. Some of the most influential Higher Tantras in Indo-Tibetan Buddhism are the Guhyasamāja Tantra, the Hevajra Tantra, the Cakrasamvara Tantra, and the Kalacakra Tantra. The Nyingma school also has unique tantras of its own, not found in the other Tibetan schools, the most important of these are the Dzogchen tantras.
Other products of the Vajrayana literature
A sadhana is a tantric spiritual practices text used by practitioners, primarily to practice the mandala or a particular yidam, or meditation deity. The Sādhanamālā is a collection of sadhanas.
Vajrayana adepts, known as mahasiddha, often expounded their teachings in the form of songs of realization. Collections of these songs such as the Caryāgīti, or the Charyapada are still in existence. The Dohakosha is a collection of doha songs by the yogi Saraha from the 9th century. A collection known in English as The Hundred Thousand Songs of Milarepa was composed by Tibetan Buddhist yogi Milarepaand is especially popular amongst members of the Kagyu school.
Terma are Tibetan Buddhist texts, hidden to be rediscovered at a later date. Padmasambhava and Yeshe Tsogyal wrote and hid most termas, although texts have also been hidden by figures such as Machig Labdron. The best known terma text is probably the Bardo thodol, or ‘Awakening in the Bardo State’, also known as the Tibetan Book of the Dead. The person who finds a terma text is known as a terton.
The Blue Annals (Standard Tibetan: deb ther sngon po) completed in 1476CE, authored by Gölo Zhönnupel (gos lo gzhon nu dpal, 1392–1481), is a historical survey of Tibetan Buddhism with a marked ecumenical view, focusing upon the dissemination of various sectarian traditions throughout Tibet.
Namtar, or spiritual biographies, are another popular form of Tibetan Buddhist texts, whereby the teachings and spiritual path of a practitioner are explained through a review of their lifestory.
Kūkai wrote a number of treatises on Vajrayana Buddhism that are distinct from his Shingon Buddhism.
Adapted from Wikipedia, the free encyclopedia
Buddhist Texts To READ
The Gospel of Buddha: Compiled from Ancient Records
Buddha, the Word
The Buddhist Catechism
The Creed of Buddha
The Life of Buddha
A Buddhist Bible
The Smokey the Bear Sutra
The Dhammapada and The Sutta Nipâta (SBE10),
Buddhist Suttas (SBE11)
Vinaya Texts (Part I) (SBE13)
Vinaya Texts (Part II) (SBE17)
Vinaya Texts (Part III) (SBE20)
Dialogues of the Buddha
Buddhism in Translations
The Buddha’s Way of Virtue
The Jataka is a huge collection of fables framed as previous incarnations of the Buddha, many of which either have parallels or derivatives in western folklore and literature. Although the Jataka is not considered part of the canonical Buddhist scripture, it is very popular. Each tale usually has a concise moral, and the entire collection is a browsers’ delight.
The Jataka, Vol. I
The Jataka, Vol. II
The Jataka, Vol. III
The Jataka, Vol. IV
The Jataka, Vol. V
The Jataka, Vol. VI
Indian Fairy Tales
The Fo-Sho-Hing-Tsan-King (SBE19)
Saddharma-pundarîka (The Lotus Sutra) (SBE 21)
She-rab Dong-bu (The Tree of Wisdom)
Esoteric Teachings of the Tibetan Tantra
Açvaghosha’s Discourse on the Awakening of Faith in the Mahâyâna
The Awakening of Faith of Ashvagosha
The Path of Light
The Gateless Gate
Buddhism In Tibet
The Religion of the Samurai
Shinran and His Work: Studies in Shinshu Theology
The Creed of Half Japan
Principal Teachings of the True Sect of Pure Land
Manual of Zen Buddhism
Zen for Americans
Mysticism, Christian and Buddhist
Gleanings In Buddha-Fields
The Nō Plays of Japan
Buddhism and Immortality
India in Primitive Christianity
The Way to Nirvana
Journal Articles about Buddhism