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Additions to Footnotes (supplied by W. Bollée)
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Addition to fn. 52, p. 174: For this probably oldest lullaby in Indian literature see Bollée 1988, pp. 182f., and cf. Harivamsa Purāna 85, 7.
The name Āyāmuha which Schubring gives in the footnote here also occurs in Samaráiccakahā 431, 17(ed. Jacobi) and may be the place called Daundiakhera on the Ganges (in Cunningham 1871 it appears as [H]ayamukha), ‘about 104 miles north-east of Allahābād' (Beal 1884, p. 229).
This chapter is the oldest detailed description of the relaxation of the monastic discipline which , also in medieval time, had strange effects. Thus, in 1294 a congress of leading monks decided to expel ācāryas, etc., who installed their sons in similar positions in the order, but apparently were not expelled themselves! This is recorded in an inscription in Satruñjaya (Shah 1955, p. 103.)
Addition to fn. 1. p. 175: Those who uphold “[b.) the denial of the deed", the Cūrni specifies as those who proclaim four or five basic elements, the five elements of personal existence, Sünyavādins, Lokāyatas, etc.
For those of "[c.) thirdly, the pious life-style", the Cürni reads vinayam for viniyam and explains these ascetics as heterodox because of their respiration (practice): venaiyā āņāma-pāņāmâdiya ku-sandā.
Those who hold "[d.] fourthly, what they call agnosticism (as such]", the Cūrņi specifies as forest dwellers who eat flowers and fruits like animals (miga-cariyâdiyo adavie puppha-phala-bhakkhino a-cca(dji annāniyā).
In her study of samosarana, the assembly, Balbir 1994, pp. 67ff. does not examine the reference to it here in our place.
Addition to fn. 4, p. 175: The line 4a here Jacobi 1895, p. 316 renders as: 'this object (viz. Móksha) is realised by us thus (viz. by Vinaya)'.
For "speaks to us" Schubring takes obhāsai to be derived from *avabhāșate instead of from avabhāsate.
Addition to fn. 5, p. 175: At 1, 2, 2, 20 Schubring rendered lavávasakki as one "who gets rid of the "atoms" [of the effective deed)" (p. 154 above). The word avasakkin (in lavávasakki) in Skt is derived from apa + svaşk- +in. In 2, 6, 6 Jacobi 1895, p. 410 translates it as one 'who avoids Karman'
Addition to fn. 6, p. 176: Cf. Ayār. 2, 1, 3, 2 where Jacobi 1884, p. 95 translates sammissa-bhāva as 'mixed company'.
For the onomatopoeic hapax legomenon mummui cf. Pāli mammana, 'stammering', and mummura, crackling'
Addition to fn. 7, p. 176: Jacobi 1895, p. 316 translates this stanza 5 so: 'They become involved in contradiction in their own assertions; they falter in their speech and are unable to repeat what is said to them. This their opinion) has a valiant counteropinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources'. Vidyabhusana 1921, p. 162, fn. 2 quotes this stanza, without translating it.
Largely following the Cūrņi (where the following quotations are given in commenting on stanza 4), Silanka
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