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with a complete utterance. The methods of utterance for wavy utterances and so on are theatrical practices. "Outer hair" is a neuter designation for a state of being, just as the hairs are seen on the outside of that woollen cloak, so it is said that it is a wrong-doing for one who wears it. 251. "These four royal families of snakes" (a. ni. aṭṭha. 2.4.67) this is said with reference to those that bite with poison. For all those that bite with poison are included within these four royal families of snakes. "For self-protection" means for one's own protection. "For self-guarding" means for one's own guarding. "To make a self-protection" means "I allow to make a self-protection" for one's own protection. Now, to show how that protection should be made, he says: "And thus, O bhikkhus," and so on. There, (jā. aṭṭha. 2.2.105) "by the Virūpakkhas" means by the Virūpakka snake families. The same method applies to the rest. And this is an instrumental case of association; it is said: "May there be friendship for me with these." "With the footless" means with footless beings. The same method applies to the rest. "All beings" means up to this point, by this much, it is unspecified. Having spoken of loving-kindness, now this is begun to speak of undirected loving-kindness. Therein, 'beings', 'creatures', 'existences' – all these are just terms for individuals. 'May they see auspicious things' means 'may they see auspicious objects'. 'May no evil come to anyone' means 'may no evil, no bad thing, come to any being'. 'Immeasurable is the Buddha' – here, 'Buddha' should be understood as the qualities of the Buddha, for they are indeed called immeasurable. The same method applies to the other two pairs; 'having measure' means endowed with a measure of qualities. 'Uṇṇanābhī' means a hairy-navelled spider. 'Sarabū' means a house lizard. 'Protection has been made for me, a safeguard has been made for me' means 'by me, protection and safeguard have been made for so many people'. 'May beings retreat' means 'may all beings for whom I have made protection go away, may they not harm me'. 'He I am' – the connection is: 'I, who have loving-kindness for all these, I pay homage to the Blessed One, and I pay homage to the seven Fully Self-Awakened Ones, Vipassī and others.' 'In another to be cut' refers to the latent tendency of lust. 'Or such suffering' refers to one who causes suffering with fists and so on. 252. 'Having caused nets to be cast around' means having caused nets to be cast around in the form of a basket, both for releasing from danger and for protecting ornaments etc. that might fall due to carelessness. 'A sandalwood knot came and got caught in the net' means a red sandalwood tree, it is said, grew on the upper bank of the Ganges, its roots washed by the Ganges water, fell, and breaking up here and there on the rocks, scattered. Then a piece, the size of a pot, being rubbed on the rocks, pounded by the water waves, became smooth, and gradually carried along, covered with moss, came and got caught in that net. This was said with reference to that. 'Lekhanti' means powder taken for writing. 'Having lifted up' means having caused it to go upwards by a series of bamboos; it means 'having raised up'. 'May he bring down' means 'may he bring down by psychic power and take'. Pūraṇa Kassapa and the other six teachers. Therein (Dī. Ni. Aṭṭha. 1.151-152; Ma. Ni. Aṭṭha. 1.312) 'Pūraṇa' means his s Pūraṇa was his name. Kassapa was his clan. He was born, it is said, completing a hundred less one for a certain family. Therefore they named him "Pūraṇa" (Completer). And because he was a slave for good fortune, there was no saying "this is ill-done" for him, nor "this is not done" for what was undone. He thought, "Why should I live here?" and ran away. Then robbers stole his clothes. Unable to cover himself even with leaves or grass, he entered a village just as he was, naked. People, seeing him, thought, "This ascetic is an Arahant, content with little, there is none like him," and approached him with cakes and rice. He thought, "This has come to me because I am not wearing a robe," and from then on, even when he received a robe, he did not wear it. He adopted that very ascetic practice. Five hundred other people, one after another, went forth under him. Thus, he became a leader of a group and was known in the world as "Teacher." Makkhalī was his name. Born in a cowshed, Gosāla was his second name. It is said that as he was going with an oil pot on muddy ground, his master said, "Son, do not stumble!" He, through carelessness, stumbled and fell. Fearing his master, he began to run away. His master ran after him and grabbed the corner of his robe. He threw off the robe and ran away naked. The rest is similar to Pūraṇa. Ajita was his name. He wore a hair-blanket, so he was Kesakambala (Hair-blanket). Thus, combining the two names, he is called "Ajita Kesakambala." There, a hair-blanket is a blanket made of human hair. There is no garment more inferior than that. As it is said: "Just as, monks, among all woven garments, the hair-blanket is declared to be the most inferior. The hair-blanket, monks, is cold in the cold, hot in the hot, ugly in color, foul in smell, and unpleasant to touch." Pakudha was his name. Kaccāyana was his clan. Thus, combining the name and clan, he is called "Pakudha Kaccāyana." He rejected cold water. This one, even after relieving himself, does not perform the water ritual. He performs it only after obtaining hot water or gruel. He crosses a river or a muddy path, and thinking, "My virtue is broken," he makes a sand stupa, establishes his virtue, and then proceeds. Such is this one, unfortunate by nature. Sañcaya is his name. Belaṭṭha's son, Belaṭṭhaputta. "We have no knot of defilements, no bond of defilements, we are free from the knot of defilements" —by such a statement, he is called Nigaṇṭha. Nāṭa's son, Nāṭaputta. Piṇḍolabhāradvāja (Udāna Commentary 36): One who wanders, seeking alms, and went forth as a monk, is Piṇḍola. He, it is said, was an old, wealthy brahmin, and seeing the great gain and honor of the Sangha of monks, he went forth, seeking alms. He carried a large bowl-like vessel, calling it a "bowl." He drank a bowlful of gruel, ate rice, and consumed cakes and snacks. Then they reported his gluttony to the Teacher. The Teacher did not allow him a bowl-bag. The Elder would place his bowl upside down under the couch. Even when placing it, he would scrape it as he put it down. Even when taking it, he would scrape it as he pulled it out. As time went on, due to the scraping, it became worn down, able to hold only a measure of rice. Then they reported it to the Teacher. Then the Teacher allowed him a bowl-bag. Later, the Elder, practicing the development of the faculties, became established in the highest fruit, Arahantship. Thus, he was called Piṇḍola because he previously wandered especially for alms. By clan, he was Bhāradvāja. Combining both, he is called "Piṇḍolabhāradvāja." "Then the venerable Piṇḍolabhāradvāja... ...said this." Why was it said thus? He, it is said (Dhammapada Commentary 2.180, Devorohaṇa story), was a rich man, neither of right view nor of wrong view, but of a neutral disposition. He thought, "I have much sandalwood in my house. What shall I do with it?" Then to him, Then it occurred to him: "In this world, many say 'We are Arahants, we are Arahants,' but I do not know even one Arahant. I will set up a spinning wheel at home, have a bowl inscribed, place it in a net, and hang it in the air, sixty cubits high, by a series of bamboos. I will say, 'If there is an Arahant, let him come through the air and take it.' Whoever takes it, I will go for refuge to him, with my children and wife." So, just as he had thought, he had the bowl inscribed and raised it with a series of bamboos, saying, "Whoever is an Arahant in this world, let him come through the air and take this bowl." Then the six teachers said, "This is suitable for us, give it to us!" He said, "Come through the air and take it." On the sixth day, the Nigaṇṭha Nāṭaputta sent his disciples, saying, "Go and tell the merchant this: 'It is suitable only for our teacher. Do not make him come through the air for a small matter. Please give him the bowl.'" They went and told the merchant so. The merchant said, "Only he who is able to come through the air and take it, let him take it." Nāṭaputta, wishing to go himself, gave a sign to his disciples: "I will lift one hand and one foot, as if I am about to fly up. You should say to me, 'Teacher, what are you doing? Do not show your hidden Arahant-quality to the public for the sake of a wooden bowl!' and taking me by my hands and feet, pull me down to the ground." He went there and said to the merchant, "Great merchant, this bowl is not suitable for others. Do not wish for me to fly into the air for a small matter. Give me the bowl." "Venerable sir, please fly up through the air and take it." Then Nāṭaputta, saying "Then get away, get away!" pushed his disciples aside, and saying "I will fly into the air!" lifted one hand and one foot. Then his disciples said to him, "Teacher, what is this you are doing? For the sake of a worthless wooden bowl, with a hidden quality of... "What is the use of showing it to the great crowd by us?" They seized him by his hands and feet, dragged him, and threw him to the ground. He said to the merchant, "Great merchant, these people do not let me fly up, give me the bowl." "Fly up and take it, venerable sir!" Thus, the sectarians, even after trying for six days, did not obtain the bowl. Then on the seventh day, the venerable Moggallāna and the venerable Piṇḍolabhāradvāja, thinking, "We will go for alms in Rājagaha," having gone and stood on a certain flat rock, while putting on their robes, the rogues started a conversation: "Hey! Before, six teachers went around saying, 'We are Arahants!'" "But today is the seventh day