[Footnote 151:  The Burmese canon adds four works to the Khuddaka-Nikaya, namely:  (a) Milinda Panha, (b) Netti-Pakarana, (c) Suttasangaha, (d) Petakopadesa.]

[Footnote 152:  Inscriptions give his reign as 1084-1112 A.D.  See Burma Arch.  Rep. 1916, p. 24.  Among many other remarkable edifices may be mentioned the Thapinyu or Thabbannu (1100), the Gaudapalin (1160) and the Bodhi (c. 1200) which is a copy of the temple at Bodhgaya.]

[Footnote 153:  The best known of his works are the Sutta-niddesa on grammar and the Sankhepavannana.  The latter is a commentary on the Abhidhammattha-sangaha, but it is not certain if Chapata composed it or merely translated it from the Sinhalese.]

[Footnote 154:  Some authorities speak as if the four disciples of Chapata had founded four sects, but the reprobate Rahula can hardly have done this.  The above account is taken from the Kalyani inscription, Ind.  Ant. 1893, pp. 30, 31.  It says very distinctly “There were in Pugama (Pagan) 4 sects. 1.  The successors of the priests who introduced the religion from Sudhammanagara (i.e. the Mramma Sangha). 2.  The disciples of Sivalimahathera. 3.  The disciples of Tamalindamahathera. 4.  The disciples of Ananda Mahathera.”]

[Footnote 155:  Also known by the title of Dhammavitasa.  He was active in 1246.]

[Footnote 156:  Found in Zaingganaing, a suburb of Pegu.  The text, translation and notes are contained in various articles by Taw-Sein-Ko in the Indian Antiquary for 1893-4.]

[Footnote 157:  Mahavagga, II. 11, 12, 13.]

[Footnote 158:  According to Taw-Sein-Ko (Ind.  Ant. 1893, p. 11) “about 105 or 126 feet in perimeter.”]

[Footnote 159:  No contact with Cambojan religion is implied.  The sect was so called because its chief monastery was near the Camboja market and this derived its name from the fact that many Cambojan (probably meaning Shan) prisoners were confined near it.]

[Footnote 160:  In favour of it, it may be said that the Dipavamsa and the earlier traditions on which the Dipavamsa is based are ancient and impartial witnesses:  against it, that Asoka’s attention seems to have been directed westwards, not towards Bengal and Burma, and that no very early proof of the existence of Buddhism in Burma has been found.]

[Footnote 161:  Apparently about 1525-1530.]

[Footnote 162:  See Sasanavamsa, pp. 118 ff.]

[Footnote 163:  E.g. Mahavagga, I. 29, 2; IV. 3, 3.  Ekamsam uttarasangam karitva.  But both arrangements of drapery are found in the oldest images of the Buddha and perhaps the Ekamsika fashion is the commoner.  See Grunwedel, Buddhist Art in India, 1901, p. 172.  Though these images are considerably later than the Mahavagga and prove nothing as to the original practice of the Sangha, yet they show that the Ekamsika fashion prevailed at a relatively early period.  It now prevails in Siam and partly in Ceylon.  I-Ching (chap.  XI.) has a discussion on the way robes were worn in India (c. 680 A.D.) which is very obscure but seems to say that monks may keep their shoulders covered while in a monastery but should uncover one when they go out.]