The Bhikṣuṇī Maṇimēkhalai

122 - The Philosophical Systems
to any particular portion of the Tripiṭaka, but rather takes up
whatever is excellent in the various portions of the sacred canon, not
without subjecting it to a critical examination. The Dhyāna school
moreover believes that the human tongue is too weak to give
expression to the highest truths. As a natural consequence of such a
belief, its adherents disclaim attachment to Sacred Books as their
final authority. But nevertheless they respect the canon regarding it
as an efficient instrument conducing to the attainment of
enlightenment.’ There is no indication of anything like this teaching
in the Buddhism of Maṇimēkhalai. If Bodhidharma went to China in
A.D. 527, his teaching must have been fairly well known about A.D.
500. Perhaps this may give a slight indication that the teaching of
Aṟavaṇa Aḍigaḷ must have been earlier than A.D. 500.
It may be stated in conclusion that the teaching of Buddhism as
embodied in Book XXX is enforced by Śāttaṉār at least in three other
places in the course of the [85] work. He puts it once in the mouth of
Aṟavaṇa Aḍigaḷ himself in Book XXIV where he taught it to the
queen; he puts it into the mouth of the spirit of ‘the statue in the pillar’
in Book XXI, and he puts it again into the mouth of the image of
Kaṇṇakī addressing Maṇimēkhalai as on the previous occasion. In all
this it is the same teaching that is given detail for detail. That the
teaching followed was that of the Sautrāntika is in clear evidence
where Kaṇṇakī is made to tell Maṇimēkhalai, ‘having learnt in this
old city the wise teaching of those that profess the various religions,
and after feeling convinced that they do not expound the path of truth,
you will then accept “the path of the Piṭakas of the Great One”, and
follow it without transgression.’ This makes it as clear as it is possible
to expect in the circumstances, that the teaching of Buddhism
embodied in the Maṇimēkhalai is the Sautrāntika form of Buddhism,