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 crisis in the history of Buddhism. Already controversies about discipline and various minor questions had called into existence several different schools; but now a breach occurred, of such magnitude and destined to prove so lasting in its results, as to often have suggested comparison with the schism between Western and Eastern Christendom. A council was held under king Kanishka, which the Ceylon Buddhists refused to recognize; and from that time Buddhism has been divided into two main branches, known as the _Mahayana_ and _Hinayana_,--the "Greater and Lesser Vehicles." The division thus brought about became, to a great extent, a geographical one; the Hinayana having its home in Ceylon, and, somewhat less exclusively, in Burmah and Siam, while the schools of the Mahayana predominate in Cashmere, Thibet, China and Japan.