s Buddhist scriptures. The Sutra, in
particular, is believed to be a faithful record of the actual teaching of
Gautama. At the same time, it must be remembered that for some centuries
after Sakya-muni's death, there is no proof of the existence of any
written Canon; the probability being that his teaching was, for the most
part, transmitted orally from generation to generation, and that it
underwent in the process considerable alteration and addition.

With regard to the history of Buddhism, from the time of its founder's
death until the middle of the third century B.C., we are practically
without information. It appears, however, that parties and schools were
already beginning to be formed. But about 260 B.C., India, from being
divided into a number of petty kingdoms, became almost wholly united under
the rule of one Asoka. Asoka's grandfather--the founder of the empire that
was soon to assume such vast proportions--had revenged himself for the
contempt in which, for his low birth, he was held by the Brahmans, by
patronizing Buddhism; and Asoka, in turn, bestowed upon it all possible
support. He made Buddhism the state religion, founded an immense number of
monasteries, and sent forth missionaries in all directions. China was one
of the countries visited; while a mission to Ceylon, in which Mahendra,
Asoka's own son, took a prominent part, resulted in the conversion of the
whole island.

Shortly, however, after Asoka's death, his empire collapsed, and Buddhism
never afterwards exerted the same influence in India; though it remained
widely prevalent until the eighth century A.D., and it was not until four
centuries later that it became practically extinct. The Brahmans now
regained their former ascendency; declared Gautama to be an "avatar"--or
incarnation--of their god Vishnu; proceeded to incorporate into their own
creed some of the most popular features of the Buddhist system; and then
entered upon a destruction of the monasteries, and a severe persecution of
all Buddhists living in India. But, as in the history of the Christian
Church, persecution only resulted in the Gospel being afforded a wider
area, so was it now with Buddhism. "They that were scattered abroad went
everywhere, preaching the word." Among other countries to which the
doctrine of Sakya-muni penetrated was Cashmere, whose king, Kanishka, a
contemporary of Christ, extended to it his enthusiastic support.

At this point was reached an important crisi