King Asoka and Buddhism - Urban Dharma

y V. Sirinivasa Sarma (Delhi: Banarsidass, 1983), Vol. II,pp. 266 – 67.20. For example, Divyāvadāna, which is recognized to be ofSarvāstivāda origin, contains concepts which are contraryto those upheld by later schools of Buddhism such as thegoal of Arahanthood rather than the Bodhisattva ideal.Further, a collection of stories of the name Apadāna is oneof the books of the Khuddaka Nikāya of the Pali Canon.21. Vinaya Piṭakaṃ, Vol. II (Culla Vagga), edited by H. Oldenberg.(London: PTS, 1977), pp. 298 ff. See also G.P. Malalasekara,Dictionary of Pali Proper Names, s. v.22. A possible explanation for the omission of Upagupta fromTheravāda records would be that Upagupta moved tothe Sarvāstivāda school of Buddhism and became recognizedas the Fourth Patriarch. Cf. E.J. Thomas, The Historyof Buddhist Thought (London: Kegan Paul, 1933), p. 30. Theearly Indian historians considered Upagupta to be anothername for Moggaliputta Tissa and ascribed the Kathāvatthuto him. Cf. Cambridge History of India, Vol. I, p. 498. Seealso K.A. Nilakanta Sastri, p. 206, n.2. Cf. Malalasekera,s.v. Moggaliputta Tissa.23. Divyāvadāna, edited by P.L. Vaidya (Dharbhanga: MithilaInstitute, 1959), p. 232. Cowell and Neil edition, p. 369.24. Ibid., p. 264 (C & N ed., p. 414), verse 142.25. Ibid., pp. 234 – 35 (C & N ed., pp. 372 – 73).26. Ibid., p. 235 (C & N ed., pp. 373 – 74).27. Ibid., p. 236 (C & N ed., p. 375).28. Ibid., p. 238 (C & N ed., pp. 378 ff).227