to settle
an intricate and highly technical question, namely the proper method
of defining and consecrating a _sima_. This word, which means
literally _boundary_, signifies a plot of ground within which Uposatha
meetings, ordinations and other ceremonies can take place. The
expression occurs in the Vinaya Pitaka,[157] but the area there
contemplated seems to be an ecclesiastical district within which the
Bhikkhus were obliged to meet for Uposatha. The modern _sima_ is much
smaller,[158] but more important since it is maintained that valid
ordination can be conferred only within its limits. To Dhammaceti the
question seemed momentous, for as he explains, there were in southern
Burma six schools who would not meet for Uposatha. These were, first
the Camboja[159] school (identical with the Arahanta school) who
claimed spiritual descent from the missionaries sent by Asoka to
Suvarnabhumi, and then five divisions of the Sinhalese school,
namely the three founded by Chapata's disciples as already related
and two more founded by the theras of Martaban. Dhammaceti accordingly
sent a mission to Ceylon charged to obtain an authoritative ruling as
to the proper method of consecrating a _sima_ and conferring
ordination. On their return a locality known as the Kalyanisima was
consecrated in the manner prescribed by the Mahavihara and during
three years all the Bhikkhus of Dhammaceti's kingdom were reordained
there. The total number reached 15,666, and the king boasts that he
had thus purified religion and made the school of the Mahavihara the
only sect, all other distinctions being obliterated.

There can be little doubt that in the fifteenth century Burmese
Buddhism had assumed the form which it still has, but was this form
due to indigenous tradition or to imitation of Ceylon? Five periods
merit attention. (_a_) In the sixth century, and probably several
centuries earlier, Hinayanism was known in Lower Burma. The
inscriptions attesting its existence are written in Pali and in a
south Indian alphabet. (_b_) Anawrata (1010-1052) purified the
Buddhism of Upper Burma with the help of scriptures obtained from the
Talaing country, which were compared with other scriptures brought
from Ceylon. (_c_) About 1200 Chapata and his pupils who had studied
in Ceylon and received ordination there refused to recognize the
Talaing monks and two hostile schools were founded, predominant at
first in Upper and Lower Burma respectively. (_d_) About 12