Buddhist schools at the time of the Third ‘Moggaliputta Tissa’ ‘Asoka’ Council

In Part 3 of this series, we looked at the Third (and Fourth) Council of Buddhism and gave a general overview of who participated, what was discussed, where it was held, and why it was necessary to convene it in the first place. As was mentioned in Part 3, the third council is considered a sectarian council, meaning they are not acknowledged as valid by the schools that do not claim to have participated in them—so the third ‘Asoka’ council can be considered a Theravada council.

The third Buddhist Council was held at Pataliputra, in the seventeenth year in the reign of King Asoka around 255 B.C.; and was headed by a senior follower, named Moggaliputta-Tissa Thera. The account of the Third ‘Asoka’ Council is only to be found in the Pali commentaries (atthakatha) and the Ceylonese chronicles. Even the Cullavagga of the Vinaya pitaka does not mention it. The omission of this Council in non-Theravada sects shows that this was a sectarian council. Both Chinese pilgrims Yuan Chwang and I-Tsing also do not mention this ‘Asoka’ Council.

Section 1 — The schools that ‘participated’ in the Third Council according to the Kathavatthu

The only school that actually participated in the Third Council are the Sthaviravada. The other schools that are mentioned are only referred to in the Kathavatthu for their alternative points of controversies, and the rebuttals from the Sthaviravada viewpoint. Although the Kathavatthu is classified as a canonical text in the Theravada tradition, as being part of the Abhidhamma Pitaka, the text has been expanded up until the second century AD, as evidenced by the ‘late’ schools that are included in the text. Likely the text started out small and was expanded as more controversial viewpoints from other schools were encountered and dealt with as such.

This school sees themselves as the root school of Buddhism, professing the doctrine of the elders, and are generally regarded as the school that held this Third Council.

This school is identified by the founder being an arhat named Vatsyaputra. The name of a large group of monks belonging to the Vajjian clan and originating from Vesali, who, one century after the Buddha's death, brought forward ten points that were discussed at the Second Council.

Epigraphical proof of this school:

Vatsiputrika (Luders, 923): Buddhist pillar at Sarnath (Varanasi, from the Gupta period (4th century AD).

This is the great assembly school.

Epigraphical proof of this school:

• Mahasaghia (Konow, p. 48): Mathura, Lion Capital (1st century AD).
• Mahasamghiga (Konow, p. 170): Vessel of Wardak, from the year 51 of the Kanishka era (179 AD).
• Mahasaghiya (Luders, 1105): Cave at Karli, from the year 18 of Gautamiputra Satakarni (106-130 AD).
• Mahasaghiya (Luders, 1106): Cave at Karli, from the year 24 of Vasisthiputra Puloma (130-159 AD).
• Ayirahamgha (EI, XX, p. 17): Pillar at Nagarjunikonda, from the year 6 of Mathariputra Virapurusadatta of the lksvakus (250-275 AD).
• Ayirahagha (EI, XX, p. 20): Pillar at Nagarjunikonda (250-275 AD).

This school considered all aggregates, no more than a heap of embers (kukkula), from which the flames died out as from an inferno of ashes. They based their view on the Buddha's declaration made in the Adittapariyaya sutta (“All is on fire, monks”).

This school is identified by the founder’s name of Sammita (right measure). In Tibetan sources, they are described as disciples of a teacher named Sammata. The name also means ‘the complete school.’

Sammitiya (Luders, 923): Buddhist pillar at Sarnath (Varanasi), from the Gupta period (4th century AD).

This school identifies themselves as the vehicle of the sages. Literally, the name of this school means ‘Used to being auspicious,’ this is far from being a modest Buddhist school name at all! The Katha-vatthu translation calls it the ‘lucky vehicle.’

• [Bhadaya]niya (Luders, 987): Cave at Kanheri, in the reign of Yajnasri Satakarni (174-203 AD).
• Bhadrajanijja (Luders, 1018): Cave at Kanheri, undated.
• Bhadavaniya (Luders, 1123): Cave at Nasik, from the year 19 of Vasisthiputra Puloma (130-159 AD).
• Bhadayaniya (Luders, 1124): Cave at Nasik, from the years 19 and 22 of Vasisthiputra Puloma (130-159 AD).

This school is identified by the founder being a brahmin who governs the land.

Mahi[sa]saka (EI, XX, p. 24): Pillar at Nagarjunikonda. from the year 11 of Ehuvula Santamula II of the Ikvakus (end of the 3rd century AD). Mahisasaka (EI, I, p. 238): Kura pillar in the Salt Range (Punjab), from the reign of Toramana Shaha Jauvla (end of 5th century AD).

Epigraphical proof of this school:

• Sarvastivatra (Konow, p. 48): Mathura, Lion Capital (1st century AD).
• Sarvastivatra (Konow, p. 48): Mathura, Lion Capital (1st century AD).
• Sarvastivatin (Konow, p. 137): Shah-ji-ki Dheri, Reliquary of King Kanishka, year 1 of King Kanishka (128-151 AD).
• Sa[rvasti]vadati (Konow, p. 145): Stone of Zeda, from the year 11 of Kanishka (128-151).
• Sarvastivada (Konow, p. 155): copper Stupa at Kurram, from the year 20 of Kanishka (128-151 AD).
• Syarvastivadin (Konow, p. 176): Inscribed potsherd from Dherai, undated.
• Sarvastivadi (Luders, 12): Buddhist statue from Kaman, from the year 74 of an unspecified era.
• Sarvastivadin (Luders, 918-19): Buddhist statue in Sravasti from the reign of Kanishka (128-151 AD).
• Sarvastivadin (Luders, 929a-929b): Buddhist balustrade at Sarnath (Varanasi), undated.
• Savasthidiya (Luders, 125c): Buddhist statue at Mathura, undated.<?

---

Section 2 — The schools that did not ‘participate’ in the Third Council according to the Kathavatthu

The Kathavatthu text designates these schools as not participating, as there are no points of controversy assigned to these schools in the text.

2.1. Ekavyavaharika (Ekabboharikas)

Borobudur Temple in Indonesia

This is the school that teaches that both samsara (suffering) and nirvana (emancipation) are unreal determinations of reality. It held that all the doctrines are understood by unique and immediate wisdom, for all the doctrines of the Buddha are comprehended by the intellect.

2.2. Channagirika (Channagarikas)

The name of this school is somewhat of a mystery, as it means ‘those coming from six towns,’ but we are not clear what these towns were called.

2.3. Dharmaguptika (Dhammaguttikas)

This school is identified by the founder’s name of Dharmagupta (right measure). The name of this school means the Guardians of the teachings (dharma). They had their own Vinaya text, and they were called after their leader, Dharmagupta. The Dharmagupta Vinaya is used in both China and Tibet today.

Section 3 — The schools that existed at the time of the Third Council according to Vasumitra

3.1. Mahasamghika (Mahasanghikas)

This is the great assembly school. In some texts, a distinction is made between the Mula-Mahasamghika (root school) and the later Mahasamghika school.

3.2. Lokottaravada

This is the school that teach the doctrine of the supra-mundane dharmas, that the Buddha is transcendental.

3.3. Kaukkutika (Gokulikas)


This school considered all aggregates, no more than a heap of embers (kukkula), whence the flames have died out as from an inferno of ashes. They based their view on the Buddha's declaration made in the Adittapariyaya sutta (“All is on fire, monks”). This view was likely the reason for their original name of Kaukkulika or Kaukkutika.

3.5. Bahusrutiya (Bahulikas)

This is the school that identifies themselves as those who have heard much. According to Tibetan sources, they derived their name from their teacher Bahusrutiya. The name also means ‘the learned doctor.’

Epigraphical proof of this school:

• Bah[usuti]aka (Konow, p. 122): Pitcher from Palatu Dheri, undated.
• Bahusutiya (EI, XX, p. 24): Pillar at Nagarjunikonda. from the reign of Mathariputra Virapurusadatta (250-275 AD).
• Bahusutiya (EI, XXI, p. 62): Pillar at Nagarjunikonda. from the year 2 of Ehuvula Santamula II of the Iksvakus (end of 3rd century AD).
3.6. Prajnaptivada (Pannattivadins)

This is the school that makes a distinction between ultimately true and conventionally true dharmas. Their name means the Conceptualist school, who held that all suffering in life is absolute.


3.7. Caityasaila (Cetiyavadins)

This is the school who geographically identify themselves as those who are dwellers on the Caitya mountain.

Epigraphical proof of this school:

• Cetikiya (Luders, 1248): Inscribed stone from Amaravati, from the reign of Vasisthiputra Puloma (130-159 AD).
• Cetika (Murti, No. 33, p. 278): Tile from Amaravati, no date.
• Cetiyavamdaka (Luders, 1233): Sculpture at Amaravati, no date.
• Cetiavadaka (Luders, 1263): Sculpture at Amaravati, no date.
• Cetika of Rajagiri (Luders, 1250): Sculpture at Amaravati, no date.
• Jadikiya (Luders, 1244): Pillar of Amaravati, no date.
• Cetika (Luders, 1130): Cave at Nasik, no date.
• Cetiya (Luders, 1171): Cave at Junnar, no date.
• Seliya (Luders, 1270): Pillar of Amaravati, no date.
• Mahavanaseliya (Luders, 1230): Pillar of Amaravati, no date.
• Mahavanasela (Luders, 1272): Sculpture at Amaravati, no date.
3.8. Aparasaila (Aparaseliyas)

This is the school who geographically identify themselves as those who dwell as western highlanders in the Andhra region. Their school was at Dhanakataka, in the Andhaka country, somewhere near Amaravati on the South-East coast of India. According to one tradition, they were connected with the Caityasaila.

Epigraphical proof of this school:


Indonesian Ancient Temples
• Aparamahavinaseliya (EI, XX, p. 17): Pillar at Nagarjunikonda, from the year 6 of Mathariputra Virapusadatta (250-275 AD).
• Aparamahavinaseliya (EI, XX, p. 19): Pillar at Nagarjunikonda. from the year 6 of Mathariputra Virapusadatta (250-275 AD).
• Aparamahavinaseliya (EI, XX, p. 21): Temple at Nagarjunikonda, from the year 18 of Mathariputra Virapusadatta (250-275 AD).
• [Apa]raseliya (EI, XXVII, p. 4): Tile from Ghantasala, formerly Ukhasirivadhamana, the Bardamana of Ptolemy (VII, 1, 93).
• Aparisela (Luders, 1020, with the correction in IHQ, XVIII, 1942, p. 60): Cave at Kanheri, no date.
3.9. Uttarasaila [ = Purvasaila] (Pubbaseliyas)

This is the school who geographically identify themselves as those who dwell as eastern highlanders in the Andhra region. According to Tibetan sources, they were so called because they lived on the Purva Mountain. They were also called Uttara (North) because this mountain was to the North of the Caitya mountain of the Caityasaila school.

Epigraphical proof of this school:

Puvasel[i]ya (EI, XXIV, p. 259): Pillar with Dharmacakra at Dharanikota, probably dating from Vasisthiputra Puloma (130-159 AD). Puvaseliya (An. Rep. A.S.I., 1923-24, p. 83): Alluru (Kistna District), no date.

3.10. Sarvastivada (Sabbatthivadins)

This school’s name means All (Sarva) Exists (Asti) School (vada). They held that all constituted realities (dharmas) exist in the past, present, and in the future. It is unclear why Vasumitra associates them with Hetuvada (Causation school). As a school hetuvada is mentioned in the Majjhima Nikaya (MN I.409) but it is unlikely to be a reference to the Sarvastivada school’s tenets.

3.11. Kasyapiya (Kassapikas)


This school was also called Suvarsaka (good year), the founder’s name which was of the Kasyapiya family. The followers of the monk named Kassapa, obviously not the Maha-Kassapa of the First Council. The Kasyapiya school was known by three other names, Sthaviriya, Saddharma-varsaka = the flower of the true teaching (by Bhavya from the Sarvastivada school), and Suvarsaka (by Taranatha). Although they split from the Sarvastivada school, they seem to have been more in agreement with those of the Sthaviravada school, which is probably the reason why they were also called Sthaviriya.

Epigraphical proof of this school:

• Ka . . . (Konow, p. 63): Inscribed pottery from Takht-i-Bahi, undated.
• Kasavia (Konow, p. 88): Copper ladle from Taxila, the gift of Isparaka, probably Aspavarma, vassal of Azes II, ca 5-19 AD.
• Kasyaviya (Konow, p. 89): Copper ladle from Bedadi, in the kingdom of Urasa, undated.
• Kas[y]aviya (Konow, p. 122): Pitcher from Palatu Dheri, undated.
• Kassapiya (Luders, 904): Buddhist cave at Pabhosa, from the year 10 of Udaka, probably the fifth Sunga (see above, p. 358).
• Sovasaka (Luders, 1106): Cave at Karli, from the year 24 of Vasisthiputra Puloma (130-159 AD).

---

Abbreviations for epigraphical proofs

• EI = Epigraphia Indica (Journal)
• Konow = Kharoshti Inscriptions by S. Konow
• Luders = List of Brahmi Inscriptions
• Murti = Amaravati Sculptures by Sivaramamurti

---

In the next article, the Buddhist schools at the time of the Fourth ‘Kanishka’ Council will be discussed.

---



---

Pictures From Pixabay

---

• Introduction to the history of Buddhist Councils and Schools-Part 1
• The Buddhist Councils — Who, when, where, and why?Part 2
• The Buddhist Councils — Who, when, where, and why?Part 3
• The History Of ‘Northern Buddhists’ of Sarvastivada - Part 4
• The History Of ‘Northern Buddhists’ of Sarvastivada - Part 5
• Buddhist schools at the time of the First ‘Maha-Kasyapa’ Council at Rajagaha. - Part 6
• Buddhist schools at the time of the Second Council at Vaisali (and the subsequent Mahasamghika Council). - Part 7

---

• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 1
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 2
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 3
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 4
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 5
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 6
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 7
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 8
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 9
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 10
• The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 11

---

• The Deathless In Buddhism
• The "Timeless" Teaching-Being Beyond Temporality

---

• The Nine Successive Cessations In buddhist Meditations - Part 1
• The Nine Successive Cessations In buddhist Meditations - Part 2
• The Nine Successive Cessations In buddhist Meditations - Part 3

---

• The Twelve Links Of Dependent Origination

---

• THINGS to DEVELOP and THINGS to AVOID

---

• The First Noble Truth
• The Second Noble Truth
• The Third Noble Truth
• The Fourth Noble Truth

---

• 10 Fold Path Series

---

• EATING MEAT — WHY THE BUDDHA WAS NOT A VEGETARIAN

---

I will flag comment spam at 1% strength. If you keep on spamming my post, I will flag you at 100%. I don't care if you have limited English abilities, write a couple of sentences about this article, no copy-paste, please. I will flag: one sentence comments, links to your blog and begging for up-votes and follows. Also, I will flag comments that have nothing to do with my blog's article. I will also check your comment section to see if you have been comment spamming on other blogs.