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* The reference to Chinahunah (Chinese and Huns) in the Vishma
Parva of the Mahabharata is evidently a later interpolation, as
it does not occur in the old MSS. existing in Southern India.
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The Arhat carrying with him the fifth statue of Sakya Muni out of the seven gold statues made after his bodily death by order of the first Council, planted it in the soil on that very spot where seven years later was built the first GUNPA (monastery), where the earliest Buddhist lamas dwelt.  And though the conversion of the whole country did not take place before the beginning of the seventh century (Western era), the good law had, nevertheless, reached the North at the time prophesied, and no earlier.  For, the first of the golden statues had been plundered from Bhikshu Sali Suka by the Hiong-un robbers and melted, during the days of Dharmasoka, who had sent missionaries beyond Nepaul.  The second had a like fate, at Ghar-zha, even before it had reached the boundaries of Bod-Yul.  The third was rescued from a barbarous tribe of Bhons by a Chinese military chief who had pursued them into the deserts of Schamo about 423 Buddhist era (120 “B.C.”) The fourth was sunk in the third century of the Christian era, together with the ship that carried it from Magadha toward the hills of Ghangs-chhen-dzo-nga (Chitagong).  The fifth arriving in the nick of time reached its destination with Arhat Kasyapa.  So did the last two.*

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* No doubt, since the history of these seven statues is not in the hands
of the Orientalists, it will be treated as a “groundless fable.” 
Nevertheless such is their origin and history.   They date from the first
Synod, that of Rajagriha, held in the season of war following the death
of Buddha, i.e., one year after his death.   Were this Rajagriha Council
held 100 years after, as maintained by some, it could not have been
presided over by Mahakasyapa, the friend and brother Arhat of Sakyamuni,
as he would have been 200 years old.   The second Council or Synod, that
of Vaisali, was held 120, not 100 or 110 years as some would have it,
after the Nirvana, for the latter took place at a time a little over 20
years before the physical death of Tathagata.   It was held at the great
Saptapana cave (Mahavansa’s Sattapanni), near the Mount Baibhar (the
Webhara of the Pali Manuscripts), that was in Rajagriha, the old capital
of Magadha.  Memoirs exist, containing the record of his daily life, made
by the nephew of king Ajatasatru, a favourite Bikshu of the Mahacharya. 
These texts have ever been in the possession of the superiors of the
first Lamasery built by Arhat Kasyapa in Bod-Yul, most of whose Chohans
were the descendants of the dynasty of the Moryas, there being up to
this day three of the members of this once royal family living in India. 
The old text in question is a document written in Anudruta Magadha
characters.  (We deny that these or any other characters—­whether
Devanagari, Pali, or Dravidian—­ever used in India, are variations of,