ife of the Buddha_, chap, VI., Geiger, _Trans. of Mahavamsa_, App. B.]

[Footnote 566: The Hemavatikas, Rajagirikas, Siddhattas, Pubbaselikas,
Aparaselikas and Apararajagirikas.]

[Footnote 567: Published in the _J.P.T.S._ 1889. Trans, by S.Z. Aung and
Mrs Rhys Davids, 1915. The text mentions doctrines only. The names of
the sects supposed to hold them are supplied by the commentary.]

[Footnote 568: They must not be confused with the four philosophic
schools Vaibhashika, Sautrantika, Yogacara and Madhyamika. These came
into existence later.]

[Footnote 569: But the Vetulyakas were important in Ceylon.]

[Footnote 570: See Paramartha's _Life of Vasabandhu_, Toung Pao, 1904,
p. 290.]

[Footnote 571: See Rhys Davids in _J.R.A.S._ 1892, pp. 8-9. The name is
variously spelt. The P.T.S. print Sammitiya, but the Sanskrit text of
the Madhyamakavritti (in _Bibl. Buddh._) has Sammitiya. Sanskrit
dictionaries give Sammatiya. The Abhidharma section of the Chinese
Tripitaka (Nanjio, 1272) contains a sastra belonging to this school.
Nanjio, 1139 is apparently their Vinaya.]

[Footnote 572: Kern (_Versl. en Med. der K. Akad. van Wetenschappen
Letterk._ 4. R.D. VIII. 1907, pp. 312-319, cf. _J.R.A.S._ 1907, p. 432)
suggested on the authority of Kashgarian MSS. that the expression
Vailpulya sutra is a misreading for Vaitulya sutra, a sutra of the
Vetulyakas. Ananda was sometimes identified with the phantom who
represented the Buddha.]

[Footnote 573: It is remarkable that this view, though condemned by the
Katha-vatthu, is countenanced by the Khuddaka-patha.]

[Footnote 574: The Katha-vatthu constantly cites the Nikayas.]

[Footnote 575: Pali Sabbatthivadins.]

[Footnote 576: Cf. the doctrine of the Sankhya. For more about the
Sarvastivadins see below, Book IV. chap. XXII.]

[Footnote 577: See especially Le Nord-Ouest de L'Inde dans le Vinaya des
Mulasarvastivadins by Przyluski in _J.A._ 1914, II. pp. 492 ff.]

[Footnote 578: See articles by Fleet in _J.R.A.S._ of 1903, 1904,
1908-1911 and 1914: Hultzsch in _J.R.A.S._ 1910-11: Thomas in _J.A._
1910: S. Levi, _J.A._ 1911.]

[Footnote 579: Asoka's statement is confirmed (if it needs confirmation)
by the Chinese pilgrim I-ching who saw in India statues of him in
monastic costume.]

[Footnote 580: For a bibliography of the literature about these
inscriptions see Vincent Smith, _Early History of India_, 3rd ed. 1914,
pp. 172-4.]

[Footnote 581: The dialect is not strictly