L'Historie des Idees Theosophique dans l'Inde, by Paul Oltramare (Paris: Geuthner, 1923)
p. 60/fn. 4
[Dhammadharo vinayadharo mātikadharo. The last term is interesting, for it obviously refers to the third basket.] : No, mātikā is the bhikkhu-bhikkhunī pātimokkha.
[Among all the causes of weakness that paralyse man, the most disastrous is desire for sensual pleasure. Thus sensuality comes under various names, among them, klesa, āsava, nīvarana, and samyojana. It is the original sin with which evil made its appearance in the world.] : No, micchāditthi is the original sin.
p. 160/fn. 2
[However, dharmā exist momentarily, and consequently they have the three characteristics of all existence: they are born, they are, they cease (utpāda, sthiti, bhanga). Does this mean that they pass through three successive stages? No, for if it were a matter of stages each of them would also have a beginning, a duration, and an end, and so on infinitely. But they are characteristics, not moments. And does not one of these three sthiti (stations) include within itself the idea of duration? In order to get rid of this objection sthiti has been replaced by sthityanyathātva, 'alteration in the station', or else it has been stated that these laksana, these characteristics, do not concern the phenomena themselves, but rather the series.] : This is inside out. Sthityanyathātva (thitassa aññathattam) is canonical (A. and S.), whereas utpāda sthiti bhanga is later.