Taranatha's History of Buddhism
By Nalinaksha Dutt, U. N. Ghoshal
Summary
Taranatha's *History of Buddhism* details the third collection of Buddhist scriptures during King Kanishka's reign in Kashmir, marking a pivotal moment in Buddhist scholarship. After King Simha-Sudarana's teachings gained prominence, Kanishka convened a council in Kashmir's Undalavana monastery to compile the Buddha's words, though some sources suggest it occurred in Jalandhara's Kuvana monastery. Contrary to later Tibetan accounts of 500 Arhats, 500 Bodhisattvas, and 500 scholars, the text emphasizes the presence of Mahabhadantas (great scholars) rather than Panditas, with Vasumitra and 400 scholars likely participating. The number of Arhats was limited due to earlier schisms caused by Mahadeva and Bhadra, which reduced those attaining enlightenment. The council codified the Vinaya, Sutras, and Agamas, including the *Distantamalagama* and *Pitakadharmamusti*, while purifying existing texts. Post-collection, Mahayana texts emerged but gained limited traction among lay followers. Kanishka's son maintained 100 Arhats and 10,000 monks, while a Brahmin named Sudra in Kashmir supported 5,000 monks, spreading Vaibhāṣika and Sautrāntika teachings. The era saw the rise of Mahayana scholars like Arya Asvagupta, who mastered astrology and meditative practices, and teachers such as Avitaraka and Guhyapati, who disseminated Mahayana texts. This period also saw the proliferation of Mahayana scriptures, including the *Hnā
Conclusion
Taranatha’s *History of Buddhism* highlights the third collection of Buddhist texts as a pivotal moment in the consolidation and diversification of Buddhist doctrine. This event, likely occurring in Kashmir under King Kanishka’s patronage, brought together diverse monastic traditions, including the Vaibhāṣikas and Sautrāntikas, to reconcile scholarly disputes and codify teachings. The inclusion of Mahāyāna texts, though limited in circulation, marked a nascent shift toward broader doctrinal acceptance. The resolution of the 63-year schism among the eighteen schools underscored the dynamic interplay between royal authority and monastic scholarship, solidifying the canon while acknowledging emerging Mahāyāna ideas. This period thus represents a critical juncture where doctrinal standardization coexisted with the seeds of future innovation, shaping Buddhism’s trajectory in Kashmir and beyond.