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hood'. The third traditional mahāvrata, viz. adiņņādāņa (unauthorized appropriation) is mentioned immediately after (desisting from)* sattha (weapon of violence).38 This second position occupied by the traditionally third mahāvrata tallies with the Buddhist custom of placing it at the second place in the list of sīlas. As regards the traditional mahāyrata of brahmacarya (celibacy), our text usually mentions it as 'vasittā bambhaceramsi' (practising monkhood, literally' living in chastity').39 It is also used singly on one occasion.40 The use of the expression 'bambhavam' as synonymous with dhammavamo1 also points to a wider connotation of the word 'Bhambhacera'. The mahāvrata of aparigraha (non-possession of property) is stated through the phrase 'pariggaham amamāyamāņe (not attached to the possessions)42, which does not formulate the vow in the fashion of its traditional definition. The indefinite nature of this vow in the Buddhist tradition confirms the position of our text in the matter. This review of the state of mahāvratas in the
askandha of the Āyāro clearly demonstrates the uncrystallized forms of the great vows in those days. A passage of the Āyāro deserves Qur consideration in this connection. It mentions a discipline of the jāmas45 which, if explained in the context of sutras I. 8. 1. 3-5, might stand for the great vows of pāņāivāyāo veramaņam (desisting from killing), adiņņādāņão veramaņam (desisting from theft) and musavāyāo veramaņam (desisting from false speech), the meaning of musāvāyā being analogous to that given in the Tattvārthabhāśya VII 9, which appears to be a faithful record of the original content of the vow. These sutras run as follows:
(3) ihamegesim āyāragoyare no sunisamte bhavati, te iha ārambhatthi anuvayamāņā, haņamāņā, ghāyamāņā, haṇato yāvi samaņujāņamānā; (4) aduvā adiņņamāiyamıi; (5) aduvā vāyāo viumjamti, tam jahā at thi loe, natthi loe dhuve loe adhuve loe.......
That is, (3) some people are not well instructed as regards the subject of conduct; they are desirous of actions, repeat them in words; they kill (creatures), make others kill and approve of (such acts) ; (4) or they take what has not been given to them; (5) or, they pronounce divergent opinions, viz. 'the world exists', 'the world does not exist', 'the world is eternal'; 'the world is non-eternal'; and so on. Here the content of the sutra no. 5 may be interpreted as referring to musāvāye (false speech) of later times, and we have the Tattvārthbhāsya, VII. 9, which explains the vow in a similar fashion to endorse such interpretation. The traditional great vows as reflected in our text are thus the precur*Our addition 74
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