^106:2 Reading nippunno instead of nippanno. See Ceylon R. A. S. Journal, 1884, p. 158; and compare apunno on p. 236, line 20 of the Pali original.

^106:3 As protoplasm is 'the physical basis of life,' so ayu-samkhara are its moral basis according to Buddhist ideas. This Lebensstoff it is the aim of Buddhism to uproot, so that there may be no re-birth.

^107:1 i.e. no more rice could be eaten that day. If a shadow of a finger's breadth is cast by an upright stick, a strict Brother will not eat rice and like foods.

^107:2 Honey, ghee, butter, and sugar.

^107:3 Pakatatto is explained by Rhys Davids and Oldenberg in the note to page 340 of Vol. aura. of the Sacred Books of the East as meaning a Brother "who has not made himself liable to any disciplinary proceeding, has committed no irregularity."

^108:1 For gandi meaning 'a gong,' cf. Jat. iv. 306; but see note p. 213 of Vol. XX. of S. B. E. It is doubtful what kapitthena can mean. Can the true reading be (punadivase) nakhapitthena, i.e. 'with the back of his nail'? The resident Brother's object was to go through the form of waking the guest without disturbing his slumbers.

^109:1 Reading chatakadukkham for Fausboll's jatakadukkham.

^111:1 Compare Nos. , , 369, 439, Petavatthu No. 43, Avadana-Sataka No. 50, J. As. 1878, and Ind. Antiq. x. 293. A dubious attempt to trace in the wanderings of Mittavinda the germ of part of the wanderings of Ulysses, has been made by the Bishop of Colombo in the Ceylon R. A. S. Journal, 1884.