om being subject to a coming
into existence and a disappearing from existence...and is empty
of a self-determining Ego from being subject to dependence,--...or
in other words inasmuch as ignorance is not an Ego, and
similarly with reference to Karma and the rest--therefore is it
to be understood of the wheel of existence that it is empty with
a twelvefold emptiness [Footnote ref 5]."

___________________________________________________________________

[Footnote 1: _Samyutta Nikaya_, II. 46.]

[Footnote 2: _Majjhima Nikaya_, I.p. 54.]

[Footnote 3: Cha. I.i. 10. B@rh. IV. 3.20. There are some passages where
vidya and avidya have been used in a different and rather obscure sense,
I's'a 9-11.]

[Footnote 4: _A@ng. Nikaya_, III. 85.]

[Footnote 5 Warren's _Buddhism in Translations_ (_Visuddhimagga_, chap.
XVII.), p. 175.]

112

The Schools of Theravada Buddhism.

There is reason to believe that the oral instructions of the
Buddha were not collected until a few centuries after his death.
Serious quarrels arose amongst his disciples or rather amongst
the successive generations of the disciples of his disciples about
his doctrines and other monastic rules which he had enjoined
upon his followers. Thus we find that when the council of Vesali
decided against the V@rjin monks, called also the Vajjiputtakas,
they in their turn held another great meeting (Mahasa@ngha) and
came to their own decisions about certain monastic rules and thus
came to be called as the Mahasa@nghikas [Footnote ref 1]. According to
Vasumitra as translated by Vassilief, the Mahasa@nghikas seceded in
400 B.C. and during the next one hundred years they gave rise
first to the three schools Ekavyavaharikas, Lokottaravadins, and
Kukkulikas and after that the Bahus'rutiyas. In the course of the
next one hundred years, other schools rose out of it namely the
Prajnaptivadins, Caittikas, Aparas'ailas and Uttaras'ailas. The
Theravada or the Sthaviravada school which had convened the
council of Vesali developed during the second and first century B.C.
into a number of schools, viz. the Haimavatas, Dharmaguptikas,
Mahis'asakas, Kas'yapiyas, Sa@nkrantikas (more well known as
Sautrantikas) and the Vatsiputtriyas which latter was again split up
into the Dharmottariyas, Bhadrayaniyas, Sammitiyas and Channagarikas.
The main branch of the Theravada school was from
the second century downwards known as the Hetuvadins or
Sarvastivadins [Footnote ref 2]. The _Ma