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even in a samāhāradvanda compound. And that requisite is both suitable and unsuitable, thus. Its determination is the determination of suitable and unsuitable requisites. Some say "palm-leaf umbrella" is merely an example. Indeed, any umbrella made in such a way is not permissible. Therefore, it is said in the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 85) that "it should be understood that it is said 'not permissible' to show that one who makes a color-and-ornament-modification on all requisites commits a dukkaṭa offense." By "not for the sake of color and ornament," it is shown that if it becomes colorful and ornamental when bound with a single-colored thread for the purpose of strengthening, there is no fault in that. "Āraggenāti" means "with the point of an awl." "If it is not permissible, what should be done upon receiving such an umbrella handle?" it is said, "or a knob," etc. Or the handle should be wrapped with thread so that the lines are not visible, it should be wrapped thus. "Daṇḍabunde" means "at the base of the handle," meaning at the lower end of the umbrella handle. "Chattamaṇḍalikaṃ" means "the small inner circle of the umbrella," or "the circular handle-ring bound in the umbrella frame." "Ukkiritvāti" means "having dug out," or "having made it concave or convex and raised it." "Sā vaṭṭatīti" means "that is permissible," whether that line is bound with ropes or not, it is permissible because it is a suitable place for binding. Therefore, it was said by the Great Elder Acariya Buddhadatta – Any leaf umbrella, outside and inside, all over; with five-colored thread, to sew is not permissible. To cut a half-moon, or a makara-tooth on the leaf; a knob or a beast-figure, a line on the handle is not permissible. To sew the umbrella with a single-colored thread is permissible; for strength, with five colors, the frame... or to bind. “A pot-shape or a beast-figure, or merely lines; Having cut or rubbed, it is permissible to hold. “An umbrella-shaped ornament, is permissible on the staff-end; Lines made by carving, are permissible for binding.” In its description, “any leaf-umbrella” means any umbrella made of palm-leaves or other leaves. “Outside” means above. “Inside” means below. “To sew” means to show a form and do needlework. “On the leaves” means on the covering leaves. “Half-moon” means in the shape of a half-moon. “Crocodile-tooth” means in the shape of a crocodile’s tooth, which is called “mountain-peak.” The connection is “it is not permissible to cut.” They make mountain-peaks, etc., by naming the mouth-rim and the tied leaf-tip or the top circular tip; this is prohibited by this. “On the staff” means on the umbrella staff. “Pot-shape” means a pot-shape. “Or a beast-figure” means a figure of a tiger or other wild animal. “Lines” means lines made by carving or cutting or drawing. The connection is: it is permissible to sew the umbrella inside and outside with a single-colored thread, such as blue, among the five colors of threads, for durability, or to bind the frame of spokes that hold the umbrella staff for durability. By “for durability with a single color among the five colors,” it indicates that it is not permissible to sew or bind with multi-colored threads for the sake of ornamentation. However, in the texts, the reading “with five colors” is seen, in which case the connection should be made as: it is permissible to sew or bind with a single-colored or five-colored thread for durability. Here, with the previously stated “it is not permissible to sew with five-colored thread” and the passage “some make a palm-leaf umbrella ornamental by sewing it inside or outside with five-colored thread, that is not permissible; but it is permissible to sew it inside or outside with a single-colored thread, whether blue or yellow or any other thread, or to bind the frame of spokes that hold the umbrella staff, and that but for the purpose of making it firm, not for the purpose of embellishment,” it contradicts the commentary text, therefore, it should not be accepted. “Or merely a line” means the entire line of the aforementioned kind. “Having cut” means having carved and cut. “Having rubbed” means having rubbed that which is made with painting and so on. “In the staff-base” means in the split base for the purpose of holding the parasol staff in its cage, the meaning is “at the root.” This is the undoubtedly stated method here. However, in the Khuddasikkhā-gaṇṭhipada, it is stated, “at the root of the parasol-pinḍi.” “In the form of a cobra-hood” means in the shape of a full cobra-hood. “Having caused it to be held by ropes, they tie it to the staff,” at that tying place, “having carved it like a ring” means having made it appear like a ring. “For the purpose of tying” means for the purpose of tying the cage to the staff with ropes so that it does not move with the wind. The construction is, “a line made by carving is permissible.” Just as they cause the parasol-disc to be held by ropes and tie it to the staff so that it does not move by the force of the wind, at that tying place, they carve it like a ring and place a line, that is permissible. Even if it is not tied, since it is a place suitable for tying, it is stated in the Gaṇṭhipada that “carving a ring is permissible,” therefore, it should be practiced with parasols in the same way as it is stated for water-sprinklers. 7. “But on the robe, with various threads” means with threads of various colors. And this is stated with reference to those who do it that way; even with a single-colored thread, it is not permissible. For it is stated, “only ordinary needlework is permissible.” “At the mouth of the strips” means this is stated with reference to the place where two strips are joined. “At the edge” means at the edge of the robe. This is stated with reference to the hem. “Braid” means sewing in the form of a wheat-ear. “Chain” means sewing in the form of a double chain, or sewing in the form of a cat’s chain. “Making a braid or a chain” is connected to the action of making. “Agghiya” is a shrine-like structure, which is called “agghiya-pillar.” they say. Gayā means sewing in the shape of a mace, making it thin at the base and wide at the top. Muggaro means sewing in the shape of a club, making it the same at the base and at the top. “Kakkaṭakkhīni ukkirantīti” means making the ends of the knot-straps and loop-straps bound with a rim, they make them like the eyes of crabs, that is, they make them. “Koṇasuttapiḷakā” means “the ends of the threads drawn out from the corners of the knot-straps and loop-straps,” it is said in all three knot-sections. But how should those piḷakā be made difficult to discern? By making a knot once at the ends of the threads drawn out from the corners, or by turning them back and sewing them, making them difficult to discern, the ends of the threads should be cut short. However, Venerable Dhammasiri said: “Corner threads and knots, they should be difficult to discern.” And Venerable Ācariya Buddhadatta also said: “Threads and knots there, they are declared difficult to discern.” Therefore, according to their view, the meaning here should be understood as: corner threads and knots are corner-thread-knots. In the Vimativinodanī too (Vi. Vi. Ṭī. 1.85), some say that “koṇasuttapiḷakā” means the ends of the threads protruding from the corners of the knot-straps and loop-straps, placed in the shape of knots. Their intention is that those knots should be cut and made difficult to discern. But some say: “Corner threads and knots are two distinct things.” According to their view, the threads drawn from corner to corner of the knot-straps and loop-straps are called corner threads. And the square threads that go all around the edge are called knots. Some make both of these distorted so that they are distinct from the robe. To prohibit that, it is said: “It is proper for them to be difficult to discern,” but not to be sewn in such a way that they are altogether invisible to the eye, because such sewing is impossible. The intention is that it should be sewn so that the distortion is not apparent from an ordinary robe. Even if the distinction is apparent before the dyeing process, when the robe is dyed, it is not apparent as a single color. He says "when the robe is dyed." 8. By "jewels" is meant stones like blue gems. They say that it is permissible to rub with conches, etc., things like shoulder-straps and waistbands, because they are not robes. "Ear-threads" is the name for the ends of threads that protrude from the four corners and edges of a robe, sewn lengthwise and crosswise. They must be cut off before wearing. Therefore, it is said, "they should be cut when dyed." There is also an ear-thread permitted by the Blessed One, but to show that it is different from this one, even though the name is similar, "but that which" and so on was said. "For fastening" means for fastening the robe to the robe-rope. In the Vimativinodanī, only this much is stated. However, in the Sāratthadīpanī, it is said, "it should be tied by making a loop, meaning it should be tied at the time of dyeing, and untied and put away at other times." This same point is taken and stated in the ancient commentary of the Vinayasaṅgahappakaraṇa. But that should be understood as referring to the hanging thread of a robe that has been dyed and spread out on the robe-rope permitted in the robe-section (Mahāva. 344) thus: "They fasten it in the middle, and it slips on both sides. They reported this matter to the Blessed One. 'I allow, monks, to tie it at the corner.' The corner wears out. They reported this matter to the Blessed One. 'I allow, monks, an ear-thread.'" "Knots" refers to knots made of ivory, etc., for fastening to loops when wearing the robe. "Pimples" refers to pimples that are to be raised point by point. This is stated in the Vinayavinicchayappakaraṇa: "With threads of various colors, to adorn the robe; It is not permissible to sew