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clear reference to this vow is yet found in Pali literature, as it is not much different from Digurata.
In the Anarthadandavarata, one should never think of hunting, victory, defeat, battle, adultery, theft, etc, because they only lead to sin.27 With regard to this vow nothing is mentio. ned separately, but we can trace its nature from other refe. rences. Dighata passi describes to the Buddha the three ways of falling into sin according to the Nigantha Nātaputta, viz. the Kūvadanda, vacidanda, and the manodanda 28. This indicates that to resist the käyu, vacana, and mana from doing wrong deeds is the aim of Anarthadandavrata. The fikṣāvratas or Disciplinary Vows (i) Sāmāyika :
There are several illuminating references to the Sik såvratas in the Pali Canon. It is Samāyika or Contemplation of the self that the Mjjhima Nikāya2° refers to when the Buddha says to Mahānäma that he had seen Nigaạthas on the Vulture peak, standing erect, refraining from sitting, experiencing pain...etc. This is an allusion to the Kayotsarga of the Jaina ascetics, but we can have an idea of the nature of Samayika prescribed for Jaina laymen since it is the pre-stage of Kayotsarga As this reference indicates, Samavika should be performed by sitting or standing at a tranquil place. (ii) Proşadhopavāsa
The Anguttara Nikaya presents a picture of a Proşadha. While the Buddha was staying near Savatthi, he criticises the opponents' Upoşathas and preaches the nature of Buddhist U posatha to Visakha. He says: "There are three kinds of U posaihas, the Gopalak U posatha, Nigantha Uposatha, and the Aryana Upoşatha.
In explaining what the Gopalak U posatha is, the Buddha said, "Suppose, Visakhā, the herdsman at evening restores the kin to their owners. Then he thas thinks: the kine grazed today at such and such a spot, and drank at such a spot. Tomorrow tbey will graze at such and such a spot. Likewise,
