2 Vimuttimagga: The Path of Freedom. Introduction p.xliv.
1 Ibid.16, 30. It must be mentioned here that Buddhaghosa, in his definition of Ājīvapārisuddhisīla, first refers to the six rules drawn from the Suttavibhaṅga and then to the conditions discussed under sīla. This is apparently due to the overwhelming authority which the Vinaya had acquired in his day.
5 Tatra indriyaguttī'ti indriyasaṃvaro santuṭṭhī'ti catupaccayasantoso. Tena ājīvapārisuddhiñ c'eva paccayasannissitañ ca sīlaṃ kathitaṃ - DhA.IV.III.
6 Vimuttimagga:The Path of Freedom. p.24.
1 Dasakammapatha are the ten modes of acting classified under thought (3), word (4) and deed (3).
1 See also M.I.521; II.226.
1 M.I.60, 144, 412.
4 M.I.36; S.V.92, 94, 108; Sn.v.66.
5 M.I.361; III.275.
6 See D.I. 1 and 246.
9 D. I.71. The pañca nīvaraṇa are abhijjhā(kāmacchanda), vyāpāda, thīnamiddha, uddhaccakukkucca and vicikicchā.
1 M.I.141,465. The five orambhāgiya saṃyojanaare sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāsa, kāmacchandaand vyāpāda.
2 Note: As a samyojana,only one aspect of rāga,viz. kāmarāga(kāmacchanda)seems to be eliminated at the stage of Anāgāmin. Even under the uddhambhāgiya saṃyojanaan aspect of rāga seems to linger on under the names of rūparāga and arūparāga. It is also sometimes referred to as bhavarāga.
3 The five uddhambhāgiya saṃyojanaconsist of rūparāga, arūparāga, māna, uddhacca and avijjā.
2 Also M.I.42, 97
1 M.II.266; III.302; S.V.157.
1 M.I.33; A.V.131.
2 Also A.IV.21.
1 See also A.V.202.
2 Vin. III. 8.
1 Rahula, History of Buddhism in Ceylon, p.199f.
1 Vin.I.95f. This is the modified procedure. The original suggestion was that the Nissayas be made known before the conferment of Upasampadā. See Vin. I. 58. See supra. p.42.
3 Ibid.214; S.II.187, 202.
2 M.I.438, 440f, 473; A.I.230.
1 A.I.230. See Chapter IX on the Ritual of the Pātimokkha.
2 See infra p.370.
1 Pāc.72 and 73 presuppose the existence of the Pātimokkha recital. See Vin.IV.143f.
3 Vin.III.21; IV.185.
2 Vinaya Texts I [SBE.XIII], p.xi.
3 Whether one holds the Commentarial tradition in high esteem or not, one cannot fail to be impressed here by the fact that this interpretation seems to be more than adquately supported by the evidence of the Canonical texts.
1 S.Dutt, Buddha and five After-Centuries,p.77.
3 M.III.10; A.1.230; Vin.IV.144.
1 Taisho,Vol.22.p.127 B.
1 Rhys Davids has discovered in a Burmese manuscript the reading ubhato vibhange in place of this. See Vinaya Texts III [ SBE.XX. ], p.376. n.1. See also B.C. Law, History of Pali Literature I. p.16. We are fully in agreement with the view expressed by Rhys Davids regarding this reading. Strange enough, we also discover the Buddha Jayanti Tripitaka Series [Sri Lankan Edition] adopting the ubhato vibhaṅge and reporting that the Burmese has ubhato vinaye. We recently discovered that the newly reprinted edition of the Cambodian Tripitaka at the Buddhist Institute in Phnom Penh preserves the reading ubhato vinaye and reports Burmese as having ubhato vibhaṅge. We are of the opinion that ubhato vinaye is the more meaningful reading in this context.
1 S. Dutt, Early Buddhist Monachism,p.73.
2 Vin.I. p.xxix.
3 S.Dutt - op.cit. p.73.
1 Vin.IV.35f, 110f, 111f, 113 respectively.
2 Vin.IV.115, 124 respectively.
1 Ibid.22, 56, 82.
2 M.I.444; S.II.224
3 S.Dutt, Early BuddhistMonachism,p.66.
4 Note: antamaso tiracchānagatāyā'pi of Akaraṇīya 1 and Pārājika 1. Vin.I.96 and Vin.III.23. as well as pādaṃ vā pādārahaṃ vā atirekapādaṃ vāof Akaraṇīya 2 and Pārājika 2. Vin.1.96 and Vin.III.45, 47.
2 This does not occur in the lists of sīla which are given in the Suttas. See D.I.4ff., 63ff.; M.I.179f. etc. As an item of discipline for the monks it occurs in the Pātimokkha as Pācittiya 51. See Vin.IV.108-10.
1 See supra p. 84.
2 Buddhistic Studies,ed. B.C.Law, p.381: Dr. M. Nagai on Buddhist Vinaya Discipline.
1 Miss Horner, Book of the Discipline,I.p.xvii f.
4 Miss Horner, Book of the Discipline, I.p.159.
1 Vin.IV.23 f. See also Miss Horner, Book of the Discipline,II.p.xxxix.
2 A notable exception to this is Citta, the householder, who as a layman had attained uttarimanussadhamma alamariyañānādassanavisesa as far as the fourth jhāna and was declared to be an Anāgāmin. See S.IV.301.
1 Vin.II.110. See Oldenberg, Buddha, p.351.n.2.
1 See Miss Horner, Book of the Discipline, I. p. xxiv: 'The fourth Pārājika, alone of the Pārājikas, does not find any corresponding matter among the sīlas.'
1 Also D.I.8. Sec.20.
5 See Saṅghādisesa 8-13: Vin.III.158-86
1 Book of the Discipline, I.p.281: Saṅghādisesa 8.