Hinduism and Buddhism, An Historical Sketch Volume III Part 4

[Footnote 72: Fortune in _Two Visits to Tea Countries of China_, vol.

II. pp. 107-8, describes one of these teeth preserved in the Ku-shan monastery near Foo-chow.]

[Footnote 73: This practice must be very old. The Vinaya of the Mlasarvstivdins and similar texts speak of offering flowers to a tooth of the Buddha. See _J.A._ 1914, II. pp. 523, 543. The Pali Canon too tells us that the relics of the Buddha were honoured with garlands and perfumes.]

[Footnote 74: Chap. x.x.xVII.]

[Footnote 75: Both probably represent the tradition current at the Mahvihra, but according to the Talaing tradition Buddhaghosa was a Brahman born at Thaton.]

[Footnote 76: The Mahvam?sa says he composed the Jnodaya and Atthaslin at this time before starting for Ceylon.]

[Footnote 77: Fa-Hsien is chary of mentioning contemporary celebrities but he refers to a Well-known monk called Ta-mo-kiu-ti (? Dhammakathi ) and had Buddhaghosa been already celebrated he would hardly have omitted him.]

[Footnote 78: In the Coms. on the Dgha and Dhammasangani.]

[Footnote 79: See Rhys Davids and Carpenter's introduction to _Sumangalavi_, I. p. x.]

[Footnote 80: In the _Journal of Pali Text Soc._ 1891, pp. 76-164.

Since the above was written the first volume of the text of the Visuddhi magga, edited by Mrs. Rhys Davids, has been published by the Pali Text Society, 1920.]

[Footnote 81: Bhagavato Ssanam. See Buddhaghosuppatti, chap. I.]

[Footnote 82: It appears to be unknown to the Chinese Tripitaka. For some further remarks on the Sinhalese Canon see Book III. chap. XIII.

3.]

[Footnote 83: That is according to Geiger 386-416 A.D. Perhaps he was the Ta-mo-kiu-ti mentioned by Fa-Hsien.]

[Footnote 84: The tendency seems odd but it can be paralleled in India where it is not uncommon to rewrite vernacular works in Sanskrit. See Grierson, _J.R.A.S._ 1913, p. 133. Even in England in the seventeenth century Bacon seems to have been doubtful of the immortality of his works in English and prepared a Latin translation of his _Essays._]

[Footnote 85: It is reported with some emphasis as the tradition of the Ancients in Buddhaghosuppatti, chap. VII. If the works were merely those which Buddhaghosa himself had translated the procedure seems somewhat drastic.]

[Footnote 86: Mahv. x.x.xIII. Dhammasokova so kasi Pit?akattaye San?gahan. Dhtusena reigned from 459-477 according to the common chronology or 509-527 according to Geiger.]

[Footnote 87: Mahv. XLII. 35 ff.]

[Footnote 88: Mahv. LXXVIII. 21-23.]

[Footnote 89: Mahv. x.x.xVIII. Aksi patimgehe bahumangalacetiye boddhisatte ca tathsun. Cf. Fa-Hsien, chap. XXVIII. _ad fin._]

[Footnote 90: Or Parakkama Bhu. Probably 1153-1186.]

[Footnote 91: Mahvam?sa LX. 4-7.]

[Footnote 92: Mahvam?sa LXXVIII. 21-27.]

[Footnote 93: Mahv. Lx.x.xIV. If this means the region of Madras, the obvious question is what learned Buddhist can there have been there at this period.]

[Footnote 94: _J. Ant_. 1893, pp. 40, 41.]

[Footnote 95: I take this statement from Tennent who gives references.]

[Footnote 96: See _Ceylon Antiquary_, I. 3, pp. 148, 197.]

[Footnote 97: Rjasinha I (1581) is said to have made Sivaism the Court religion.]

[Footnote 98: His reign is dated as 1679-1701, also as 1687-1706. It is remarkable that the Mahvam?sa makes _both_ the kings called Vimala Dharma send religious emba.s.sies to Arakan. See XCIV. 15, 16 and XCVII. 10, 11.]

[Footnote 99: See for some details Lorgeou: Notice sur un Ma.n.u.scrit Siamois contenant la relation de deux missions religieuses envoyes de Siam Ceylon au milieu du xviii Sicle. _Jour. Asiat_. 1906, pp. 533 ff. The king called Dhammika by the Mahvam?sa appears to have been known as Phra Song Tham in Siam. The interest felt by the Siamese in Ceylon at this period is shown by the Siamese translation of the Mahvam?sa made in 1796.]

[Footnote 100: Rmaa is the part of Burma between Arakan and Siam.]

[Footnote 101: See Spence Hardy, _Manual of Buddhism_, chap. VII.]

[Footnote 102: A translation by S.Z. Aung and Mrs. Rhys Davids has been published by the Pali Text Society. The author Anuruddha appears to have lived between the eighth and twelfth centuries.]

[Footnote 103: The Sinhalese had a special respect for the Abhidhamma.

Ka.s.sapa V (_c._ A.D. 930) caused it to be engraved on plates of gold.

_Ep. Zeyl._ I. p. 52.]

[Footnote 104: See Coomaraswamy in _J.R.A.S._ 1909, pp. 283-297.]

[Footnote 105: For intercourse with Camboja see _Epigr. Zeylanica_, II. p. 74.]

[Footnote 106: A dubious legend relates that they were known in the north and suppressed by Harsha. See Ettinghausen, _Harsha Vardhana_, 1906, p. 86. Nil Sdhana appears to be a name for tantric practices.

See Avalon, _Principles of Tantra_, preface, p. xix.]

[Footnote 107: In the reigns of Vohratissa, Got?hbhaya, Mahsena and Ambaherana Salamevan. The kings Matvalasen and Mungayinsen are also known as Sena I and II.]

[Footnote 108: Secret Vinaya.]

[Footnote 109: _Epigraphia Zeylan_. I. p. 4.]

[Footnote 110: One of the king's inscriptions says that he reconciled the clergy of the three Nikyas. _Ep. Zeyl_. I. p. 134.]

[Footnote 111: See Bowden in _J.R.A.S._ 1893, pp. 159 ff. The account refers to the Malwatte Monastery. But it would appear that the Ptimokkha is recited in country places when a sufficient number of monks meet on Uposatha days.]

[Footnote 112: Even the poets were mostly Bhikkhus. Sinhalese literature contains a fair number of historical and philosophical works but curiously little about law. See Jolly, _Recht und Sitte_, p.

44.]

[Footnote 113: _E.g._ in the At?nt?iya sutta (Dig. Nik. x.x.xII.) friendly spirits teach a spell by which members of the order may protect themselves against evil ones and in Jtaka 159 the Peac.o.c.k escapes danger by reciting every day a hymn to the sun and the praises of past Buddhas. See also Bunyiu, _Nanjios Catalogue_, Nos. 487 and 800.]

[Footnote 114: See for an account of the Maha Saman Devale, _Ceylon Ant._ July, 1916.]

[Footnote 115: So a medival inscription at Mahintale of Mahinda IV records the foundation of Buddhist edifices and a temple to a G.o.ddess.

_Ep. Zeyl._ I. p. 103.]

[Footnote 116: Similarly in a religious procession described in the Mahvam?sa (XCIX. 52; about 1750 A.D.) there were "men in the dress of Brahms."]

[Footnote 117: Rock Edicts, II. and XIII. Three inscriptions of Asoka have been found in Mysore.]