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Kataka is something made in the shape of a lotus pericarp, with spikes raised for rubbing the feet. Whether it is round or of a square or other shape, it is forbidden due to being an indulgence in luxury; it is neither permissible to accept nor to use. Sakkharā is called a stone; even pumice stone is permissible. Vidhūpana is called a fan. But a palm-leaf fan, whether made of palm leaves, or bamboo, ivory, or woven materials, or peacock feathers, or leather products, all are permissible. A mosquito fan with an ivory or horn handle is also permissible; those made of bark, ketaka leaves, kuntāla leaves, etc., are also included. 270. Here, "umbrella for a sick person" means for one who has a burning sensation in the body or a bilious disorder, or weak eyes, or any other ailment, without an umbrella... If it arises, a parasol is allowable for him in the village or in the forest. But in the rainy season, for the protection of the robe, and for self-protection from wild animals, beasts, and thieves, it is also allowable. A parasol made of a single leaf, however, is allowable everywhere. "Asissāti" means "asi assa" (let there be a sword). "Vijjotalatīti" means "vijjotati" (it shines). In "daṇḍasammutiṃ," a staff of four cubits, of proper measure, should be agreed upon and given. Less or more than that, without agreement, is allowable for everyone. A sling, however, is not allowable for one who is not ill; even for one who is ill, it should be given by agreement. 273. In "romanthakassa," except for ruminants, there is an offense for those who retain in the mouth the regurgitated food that has come up and then swallow it. But if it goes down the gullet without being retained, it is allowable. "Yaṃ diyyamānaṃ" means that which, being given by donors, falls outside the received vessel, the meaning is, "I allow a bhikkhu to take that himself and consume it." This has been explained in the section on food. 274. "Kuppaṃ karissāmīti" means "I will make a sound." There is no offense in cutting nails with nails, but cutting nails is allowed for protection. "Vīsatimaṭṭhaṃ" means they cause twenty marks to be made on the nails. "Malamattaṃ" means "I allow you to remove just the dirt from the nails." 275. "Khurasipāṭikaṃ" means a razor case. "Massuṃ kappāpenti" means they cause the beard to be cut with scissors. "Massuṃ vaḍḍhāpenti" means they make the beard long. "Golomikaṃ" is a goat's beard kept long on the chin. "Caturassakaṃ" is square. "Parimukhaṃ" is the removal of hair on the chest. "Aḍḍhadukaṃ" is the leaving of a line of hair on the belly. "Āpatti dukkaṭassa" means there is an offense of wrong-doing in all such acts as causing the beard to be cut. "Ābādhappaccayā sambādhe lomaṃ" means due to illness, such as boils, wounds, or blood. "Kattarikāya" means due to illness such as boils, wounds, blood, or head disease. There is no offense in having nasal hairs pulled out with things like gravel. But tweezers are allowed for protection. "Na bhikkhave palitaṃ gāhāpetabbaṃ" (Monks, white hair should not be pulled out) here It is permissible to have such hair, whether grey or not, removed, which has grown out from the eyebrows, or the forehead, or the tusks, and stands out disgustingly. 277. "Kaṃsapattharikā" means traders in bronze ware. "Bandhanamattaṃ" means merely the tying of things like the handle of a razor. 278. "Nabhikkhave akāyabandhanenāti": here, if one goes out without tying it, it should be tied wherever one remembers. It is permissible to go with the intention of tying it in the assembly hall. Until one remembers and ties it, one should not go for alms. "Kalābukaṃ" means having many strings. "Deḍḍubhakaṃ" means resembling the head of a water snake. "Murajaṃ" means made by wrapping it in the shape of a drum. "Maddavīṇaṃ" means in the shape of a drum. Even one such is not permissible, let alone many. In "Paṭṭikaṃ sūkarantakaṃ", a normal woven or fishbone-woven belt is permissible, but others, such as those of elephant-tusk type, are not. "Sūkarantakaṃ" is in the shape of a key-case. However, a single-stringed belt and a key-case-shaped belt are allowed for the "muddika" body-band. "Anujānāmi bhikkhave murajaṃ maddavīṇaṃ" - this was allowed only for the ten cases. Here, the fringes of the "pāmaṅga" are not permissible if they are more than four. "Sobhaṇaṃ" means sewing the mouth-rim by wrapping. "Guṇakaṃ" means sewing in the shape of a drum; for thus sewn ends are firm. "Pavananto" is called a loop. 280. "Hatthisoṇḍakaṃ" means a lower garment worn like the "coḷikā" of women, hanging down from the navel in the shape of an elephant's trunk. "Macchavāḷakaṃ" means worn hanging down with one end tied and the other end looped. "Catukaṇṇakaṃ" means worn showing four corners, two above and two below. "Tālavaṇṭakaṃ" means wearing the lower garment hanging down in the shape of a palm-leaf fan. "Satavalikaṃ" means a long robe worn by folding it many times to make a pleat, or worn showing continuous pleats on the left and right sides. If, however, Starting from the knee, if one or two folds are visible, it is permissible. "Wearing in a rolled-up manner" means they wear it by tying up the waist, like wrestlers and laborers. To wear it in this way is not permissible even for one who is sick or one who is on a journey. Also, when going on a journey, lifting up one or two corners and attaching them above the inner robe, or wearing one saffron robe inside in that manner and another outside, all of that is not permissible. But a sick person, showing a fold of the saffron robe inside, is allowed to wear another on top. By one who is not sick, when wearing two, they should be worn properly. Thus, what is forbidden here, and what is in the Sekhiya commentary; avoiding all of that, covering the three circles without alteration, it should be worn in a circular manner. Doing any alteration, one is not freed from a wrong-doing. "Monks, you should not wear a layperson's covering." Thus, not wearing the forbidden layperson's covering, covering with both corners made even is called "circular covering"; that should be worn. Therein, whatever white-cloth covering, wanderer's covering, single-robe covering, drunkard's covering, harem-woman's covering, elder's covering, house-entering covering, brahmin's covering, or "pāḷikāraka" covering, and so on, if worn differently from the characteristic of circular covering, all of this is called a layperson's covering. Therefore, just as white-clad half-ascetics and Nigaṇṭhas wear it, and just as some wanderers, exposing their chest, place the covering on both shoulders, and just as people with a single robe cover their back with one end of the worn robe and place both corners on both shoulders, and just as drunkards and others, wrapping the robe around their neck, let both ends hang down on their belly or throw them over their back, and just as harem-women wear a veil, showing only their eyeballs, and just as elders, wearing a long robe, cover their entire body with one end of it, y And just as farmers, entering a field hut, wrap their cloth, put it under their armpit, and cover their body with one end of it; and just as brahmins, inserting their cloth between both armpits, put it over their shoulders; and just as a monk, who is a Pāli reciter, having covered one shoulder, uncovers his left arm, and places the robe on his shoulder; thus, avoiding all these and other such faults in wearing the robe, one should wear it without distortion, in a perfect circle. Similarly, for one who, without covering properly, in the monastery or within houses, carelessly makes any distortion, there is an offense of wrong-doing. 281. "Muṇḍavaṭṭī" means like people carrying luggage for a king going somewhere. "Antarākāja" means a burden to be carried by two people, suspended in the middle. 282. "Acakkhussa" means it is not beneficial for the eyes; it causes harm. "Nacchādeti" means it is not pleasing. "Aṭṭhaṅgulaparama" means a maximum of eight finger-breadths by a person's measuring finger. "Atimaṭāhaka" means very small. 283. "Dāyaṃ ālimpenti" means they set fire to grass, forests, and so on. "Paṭaggi" means a counter-fire. "Paritta" means protection by making a firebreak or by digging a ditch. Here, however, if there is an unordained person, one should not set fire oneself. If there is no one, one may set fire. One may also clear the ground and remove grass, dig a ditch, or break off a wet branch to extinguish the fire. Whether the dwelling is reached or not, one may extinguish it in this way. But with water, only permissible water may be used, not other kinds. 284. "Sati karaṇīye" means when there is a need to gather dry wood and so on. "Porisi" means a man's height. "Āpadāsu" means in dangers such as these: seeing wild animals, or being lost on the path and wishing to look for directions, or seeing a forest fire or a flood approaching. In such dangers, it is permissible to climb even a very tall tree. 285. "Kalyāṇavākkaraṇā" means sweet sounds. "Chandaso āropema" means to compose in verse, like the Vedas, in the Sanskrit language. We shall set forth the method of recitation. Here, "in one's own dialect" means the Magadhan usage spoken by the Perfectly Self-Enlightened One. 286. Lokāyata is everything defiled, everything undefiled, a white crow, a black heron; the doctrine of the sectarians connected with such meaningless reasons as "for this reason and for that reason." 288. "It was between" means it was hidden, concealed. 289. "Due to illness" means for which illness garlic is medicine; that is the meaning of "due to that." 290. Here, "urine-platform" means a platform may be made of bricks, or stones, or wood. The same method applies to a defecation-platform. "Precinct" means the inner enclosure of a latrine hut. 293. "He should be dealt with according to the Dhamma" means in a matter of wrong-doing, by a wrong-doing (penalty), in a matter of expiation, by an expiation (penalty),