[68] Plausibly supposed to be Puri. The ceremonies still observed in the temple of Jagannath are suspected of being based on Buddhist rites. Dantapura of the Kâlingas is however mentioned in some verses quoted in Dîgha Nikâya XIX. 36. This looks as if the name might be pre-Buddhist.
[69] They are called Ranmali and Danta in the Râjâvaliya.
[70] There is a striking similarity between this rite and the ceremonies observed at Puri, where the images of Jagannâtha and his relatives are conveyed every summer with great pomp to a country residence where they remain during some weeks.
[71] See Tennent's Ceylon, vol. II. pp. 29, 30 and 199 ff. and the Portuguese authorities quoted.
[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.
[73] This practice must be very old. The Vinaya of the Mûlasarvâstivâdins 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.
[74] Chap. XXXVII.
[75] Both probably represent the tradition current at the Mahâvihâra, but according to the Talaing tradition Buddhaghosa was a Brahman born at Thaton.
[76] The Mahâvaṃsa says he composed the Jñânodaya and Atthasâlinî at this time before starting for Ceylon.
[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.