Aspects of Mahayana Buddhism and its Relation to Hinayana c5.s2.t8.4

c5.s2.t8.4

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.