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Aspects of Mahayana Buddhism and its Relation to Hinayana c5.s2.t8: Buddhism after Asoka

Aspects of Mahāyāna Buddhism and its Relation to Hīnayāna c5.s2.t8

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Buddhism after Asoka

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The Mahāvamsa and the Sāsanavamsa present a connected history of Buddhism in India up to the period of Asoka, and then turn to the history of Buddhism in Ceylon, leaving us in the dark about the career of the Theravādins in India, till we come to the Milindapañha. From it we learn that king Milinda of Sāgala (Sialkot, Lahore) took great interest in Buddhism, and that Nāgasena, a native of Kajaṅgala, the easternmost boundary of the Majjhima-janapada, came to him, passing through Vaṭṭanīya and Pāṭali-putta. He stopped at the Saṅkheyya pariveṇa at Sāgala.

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This account of Nāgasena’s route indicates that Buddhism had already made its way as far north as Sāgala.¹

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¹ *Mil.*, pp. 8, 16.

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Tāranātha, however, continues the story and gives us an account of the spread of Buddhism after Asoka, but as his narrative is based mainly on the Sarvāstivāda tradition, we may regard this story as essentially that of the Sarvāstivādins. He tells us that Upagupta ordained Dhitika,² a native of Ujjayinī, at Mathura, the usual place of residence of Upagupta. The teachership was transferred from Upagupta to Dhitika, who spread the religion widely, and converted Mināra, the king of Tukhāra. Many monks of his time went thither from Kasmir and established firmly the religion at that place. They were supported by both King Mināra and his son Imhasa.³ He then went to the east at Kāmarūpa where he converted the rich brahmin Siddha and established the religion there. After this, he visited Mālava and converted the rich brahmin, Adarpa, laying thereby the foundation of the religion in that region. He came at length to his native place at Ujjayinī and there spent his last days. He was succeeded by Kāla or Kṛṣṇa,⁴ who was followed by Sudarśana of Bharukaccha. The spheres of activity of both these monks were in the west (Sindhu) and the north (Kasmir) of India generally. In connection with Kṛṣṇa, it is stated that he spread the religion in the south of India, in many small islands including Ceylon, and subsequently in Mahācīna.⁵ Poshadha who came after him spread Buddhism in Orissa during the rule of Vigatāśoka.⁶ Tāranātha’s history is full of legends, and as such all his statements cannot be taken as authentic. But considering the fact that he makes some statements which are not *prima facie* unreasonable, and are in many cases corroborated by the Chinese travellers, we can attach to them some importance, though, of course, great caution should be exercised.

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² *Tāra.*, p. 23: All Sarvāstivāda traditions both in Chinese and Tibetan mention Dhitika as the successor of Upagupta.

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³ Schiefner suggests that Mināra=Menander, and Imhasa=Hermaios, see *Tāra.*, pp. 23, 24 fn.

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⁴ There is a reference to the spread of Buddhism in Ceylon also. Kṛṣṇa is said to have visited the place. *Tāra.*, p. 44.

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⁵ Kāla is called Kṛṣṇavarṇa in the Chinese tradition, see *Samyuktavastu*, II, p. 95b; *Tāra.*, p. 47. Tāranātha’s statement that Sudarśana and Asoka died at the same time cannot be accepted.

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⁶ *Tāra.*, p. 50.

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