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(xxii)
(ii) In his comment on Sūtra 532 Sannişannatayām bahis ca, he says : Sannişannaḥ atra antargļhe, bahir iti aśramapadat. This reminds us of Panini 1.1.36 and Siddh-Kaum, 220 : antaran bahiryoga-upasankhyānayoḥ which explains that antar indicates the meaning "external'.""
(iii) Guņaprabha quotes one Ācārya Ratnasinha (Sūtra 32) who endorses the repetition of a statement three times to confirm its authority and veracity.' I-tsing mentions one Ratnasinha11 as living then at Nālandā as a teacher of Yuan-Chuang who was in Nālandā at about 649 A. D. Perhaps this may be a marginal remark of some later reader of the text.
(iv) Like the Sarvástivādins, this school also has no special regard for the Arhats (S. 102). For they believe that the conduct of a previous former life does influence even an Arhat into an undesirable action and so even for him, living in dependance upon another is prescribed for him (Yathaiva anyasya atra ananujñātam tathaiva Traividyasya, S. 102).
(v) Guņaprabha confirms the adoption of the Buddhist Sangha that an unmarried girl becomes fit for being a 'Trainee' at the age of eighteen and fit for admission to the Sangha at the age of twenty, while the ages for a married girl at both these functions are respectively ten and twelve only's (S. 590-91). This is possible, say the authoritative sources, because a married girl of twelve is able to sustain the intricacies of heat and cold, while an unmarried girl below twenty cannot do so. The comment on Pali BhikkhuniPatimokkha (65 and 71) says: Dvadasavassa **** gihigata khama hoti sitassa, unhassa, while for an unmarried girl below twenty, it is said : akkhama hoti sitasa, unhassa (Vin. iv. 322, 327). 10. P. V. Bapat's paper 'Antaraghara' in New Indian Antiquary,
vol. 1. i. 11. A Record of Buddhist Religion as Practised in India and the Malaya
Archipelago by J. Takakusu, p. LVIII, 184. 12. Also see the paper referred to above in note 9.