[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: Mahâvagga, 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 Dîpavaṃsa and the earlier traditions on which the Dîpavaṃsa 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 _Sâsanavaṃsa_, pp. 118 ff.]
[Footnote 163: _E.g._ Mahâvagga, I. 29, 2; IV. 3, 3. Ekaṃsam uttarâsangam karitvâ. But both arrangements of drapery are found in the oldest images of the Buddha and perhaps the Ekaṃsika fashion is the commoner. See Grünwedel, _Buddhist Art in India_, 1901, p. 172. Though these images are considerably later than the Mahâvagga and prove nothing as to the _original_ practice of the Saṇgha, yet they show that the Ekaṃsika 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.]
[Footnote 164: _Sâsanav._ p. 123. Sakala-Maramma-raṭṭhavâsino ca: ayaṃ amhakâṃ râjâ bodhisatto ti vohârimsu. In the Po-U-Daung inscription, Alompra's son, Hsin-byu-shin, says twice "In virtue of this my good deed, may I become a Buddha, ... an omniscient one." _Indian Antiquary_, 1893, pp. 2 and 5. There is something Mahâyânist in this aspiration. Cf. too the inscriptions of the Siamese King Śrî-Sûryavaṃsa Râma mentioned below.]