[Footnote 638:  Museon, 1905, p. 23.  Anesaki thinks the text used by Gunabhadra was in Pali but the Abhayagiri, which had Mahayanist proclivities, may have used Sanskrit texts.]

[Footnote 639:  Nikaya-Sangrahawa, Fernando, Govt.  Record Office, Colombo, 1918.]

[Footnote 640:  See Mahayana-sutralatikara, xvi. 22 and 75, with Levi’s notes.]

[Footnote 641:  Cullav.  VII. 3.]

[Footnote 642:  In the first book of the Mahavagga. ]

[Footnote 643:  Ang.  Nik.  V. 201 and VI. 40.]

[Footnote 644:  It may be objected that some Suttas are put into the mouths of the Buddha’s disciples and that their words are very like those of the Master.  But as a rule they spoke on behalf of him and the object was to make their language as much like his as possible.]

[Footnote 645:  The Pali anthology known by this name was only one of several called Dhammapada or Udana which are preserved in the Chinese and Tibetan Canons.]

[Footnote 646:  The work might also be analyzed as consisting of three old documents (the tract on morality, an account of ancient heresies, and a discourse on spiritual progress) put together with a little connecting matter, and provided with a prologue and epilogue.]

[Footnote 647:  But in Ceylon there was a decided tendency to rewrite Sinhalese treatises in Pali.]

[Footnote 648:  Cf.  Divyav. ed.  Cowell, p. 37 and Sam.  Nik. P.T.S. edition, vol.  IV. p. 60.]

[Footnote 649:  See Takakusu on the Abhidharma literature of the Sarvastivadins in the Journ. of the Pali Text Society, 1905, pp. 67-147.]

[Footnote 650:  But not always.  See S. Levi, J.A. 1910, p. 436.]

[Footnote 651:  See Lueders, Bruchstuecke Buddhistischer Dramen, 1911 and ib. Das Sari putra-prakarana, 1911.]

[Footnote 652:  Inscriptions from Swat written in an alphabet supposed to date from 50 B.C. to 50 A.D. contain Sanskrit verses from the Dharmapada and Mahaparinirvanasutra.  See Epig.  Indica, vol.  IV. p. 133.]

[Footnote 653:  E.g.  The Sanskrit version of the Sutta-Nipata.  See J.R.A.S. 1916, pp. 719-732.]

[Footnote 654:  See the remarks on the Samyuktagama in J.A. 1916, II. p. 272.]

[Footnote 655:  In the same spirit, the Chinese version of the Ekottara (sec. 42) makes the dying Buddha order his bed to be made with the head to the north, because northern India will be the home of the Law.  See J.A. Nov., Dec. 1918, p. 435.]

[Footnote 656:  See for the whole question, Peri, Les Femmes de Cakya Muni, B.E.F.E.O. 1918, No. 2.]

[Footnote 657:  Those of the Dharmaguptas, Mahasanghikas and Mahisasakas.]

[Footnote 658:  See J.A.O.S. Dec. 1910, p. 24.]

[Footnote 659:  Jacobi considers the Yoga Sutras later than 450 A.D. but if we adopt Peri’s view that Vasubandhu, Asanga’s brother, lived from about 280-360, the fact that they imply a knowledge of the Vijnanavada need not make them much later than 300 A.D.  It is noticeable that both Asanga and the Yoga Sutras employ the word dharma-megha.]