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Bu-ston on the Schism of the Buddhist Church
105
Others say as follows 13): “When-160 years after the teacher's passing - King Asoka had risen in the city called Puspita 14), the Arhats preached the teacher's dogma in Sanskrit, Prakrit, Apabhramśa, and Paisācika, and so (their) pupils were split and came to fall) into 18 sects. As the teaching was disarrayed by various discordant views, Arhats and learned ordinary monks recapitulated (it) after coming together in the monastery of Jalandhara. At that time 300 years had gone by since the teacher's passing."
In the Mahākaruņāpundarīka 15) is found (the prophecy): "A hundred years after my passing a king named Aśoka will rise in the city (of) Pāțaliputra in the Murā family 16) and (89 a) build 84,000 stūpas for my bones in one day.” And in the Prabhāvati") it says: “Thereafter, when King Dharma Asvaka 18) had died, the Arhats, in order to be able to overcome the inclination for words of the Prakrit and Apabhramśa (languages) and (of) the intermediate (way of) recitation "'), changed the texts one after another so that they were similar to those in the Sūtra section etc. written in the great language 20). (Thus, there came to be as many as 18 individual teachings.” With (these two statements), I think, (the other two) are somewhat at variance. • Some (say as follows): "(The third recapitulation of the doctrine) was performed, as regards (its) purpose, in order to remove the doubts (entertained by) the 18 schools about what was not the word (of the Buddha); (as regards its) time, 300 years after the teacher's passing; (as regards its) place, in the land of Kashmir, (in) the monastery named Kunvana 21); (and as regards) the alms-giver, by Kaniska, king of Jalandhara. As recapitulators came together 500 Arhats - Pūrņika et al., 500 Bodhisattvas - Vasumitra et al., (and) 250 or 16,000 ordinary pundits. They held a recitation and recognized all 18 (texts) as the word of the Buddha)."
13) Compare the elaborate account in Bhavya's Tarkajvālā, loc. cit., fol. 161 a 3–16266 [~ p. 66 sq.).
16) Or Kusumita. Cf. DPPN II, p. 179, where Pupphapura and Kusumapura are mentioned 'as two other names of Pāțaliputta.
15) Peking Kanjur, mDo section, vol. 65 (cu), fol. 114b4-6 [- Otani reprint, vol. 29, p. 178).
16) Tib. Mu-ra’i rigs-su, for which the Kanjur version reads Mo’u-rya’i rigs-su “in the Maurya family".
1) Peking Tanjur, mDo section, vol. 89 (hu), fol. 182 a 8–182b1 [~ Otani reprint, vol. 127, p. 127]
18) Tib. Dharma A-sva-ka, for which the Tanjur version reads Dharma A-so-ka. 19) Skr. madhyoddeśa.
20) I.e. Sanskrit. Tib. rgya chen-po and its cognate rgya che-ba, literally meaning "large in range", oftenest render Skr. vistima "widespread" and udāra "noble"; see LC s.vv.
21) Tib. Kun-ba-na (so read for the printed Kun-pa-na) or Ku-ba-na, as found elsewhere. The full name is given by Täranātha (p.47.17-18) as sNa-rgyan-nags-kyi gtsug-lag-khar, which, if rNa- were understood, would be Kundalavanavihara in Sanskrit. Cf. A. Schiefner, Târanatha's Geschichte des Buddhismus in Indien, St. Petersburg, 1869, p. 59, n. 4.