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even a hundred-footed design. "At the edge of the bowl, or at the mouth of the bowl; One incurs a dukkaṭa by making a braid or a chain. "And they make patterns of knots and loops, eight-cornered and so on; And shapes like an axe, a club, etc., there. "There they raise crab's eyes, but not..." is; Stitches and knots there, are difficult to discern. "Four-cornered they turn, the knot-loops and bands; At the corner-edges, the threads, one should cut on a dyed robe. "Needlework embellishment, or anything else, For a monk to do on a robe, or have done, is not proper. "And the monk who puts a robe, into a gruel-pot, or a rice-pot, or a cooking-pot, Desiring a good color for it; he is not free from a dukkaṭa offense. "For the purpose of needle-held dirt and the like, and for making the robe, And also when it is dirty, it is proper for washing. "But in dyeing, fragrance, or oil, or lacquer, For a monk to put anything in there, is not proper. "With a conch shell or a jewel, or with anything else, One should not rub the robe, it should not be rubbed in a trough. "Having put the robe in a trough, one should not rub it too hard with the fist; To beat the dyed cloth a little, with the hands, is proper. "On the knots, lines, or knots are not proper; Or a kappabindu mark, due to the breaking of the ear-lobe." In the Vinayasāratthasandīpanī also, "like centipede-like" means similar to centipedes. In the context of the instrumental case for similarity, it is the genitive case. "At the end of the band" means at both ends of the cross-strip. "Also at the mouth of the band" means at the joining place of two long and wide bands, or at the corner, or at the place where a single band is joined to fill a gap. "Veṇī" means sewing in the shape of a millet ear. Some say "in the shape of a varaka ear." "Saṅkhalika" means sewing like a cat's chain. Some say "like a centipede." "Also the band" means also the leaf. "Aṭṭhakoṇādiko vidhi" means a method or kind that has eight corners and the like. Or "aṭṭhakoṇādikaṃ" is an irregular formation due to the verse structure. "Aṭṭhakoṇādikaṃ vidhi" is an appositional adjective of "paṭṭa," or an adverbial modifier. It is connected with "karontī" (making). Or "paṭṭa" here means In the sense of 'humma', it's a term of usage, 'paṭṭa' is the meaning. In this context, 'eight-cornered, etc.' is a term of usage. 'Vidhi' is a qualification of this. Here, other than the four-cornered shape to be spoken of, is called eight-cornered, etc. There, in those two strips. 'Agghiyagadārūpa' is sewing in the shape of a water-pot and a mace. 'Muggara' is sewing in the shape of a club. By the word 'etc.', shapes like stupas are included. There, in the two strips, in that place. 'Kakkaṭakakkhī' are sewing variations like crab's armpits. 'Uṭṭhāpenti' means they do. There, in that knotted-loop strip. 'Sutta' are threads sewn from corner to corner, and threads sewn in a square. 'Piḷakā' are the very ends of those threads, twisted and sewn. 'Duviññeyyā' means they are hard to discern in form at the time of dyeing, not coarse, shown to be suitable. As it is said: "Corner threads and knots, when the robe is dyed, are hard to discern in form and are suitable." Knotted strips and loop strips, is the connection. 'Threads at the corners and edges' means threads at the edges of the robe and threads at the corners of the loop strips, he cuts off. And here, threads sewn lengthwise and crosswise on the robe, protruding outside from the leeward side, and tying threads on the leeward side for tying and hanging with a rope or on a robe-pole at the time of dyeing and drying the robe, are called corner threads. As it is said: "A corner thread of a robe is not suitable. It should be cut off at the time of dyeing. But that which is permitted, 'I allow, monks, a corner thread,' that should be tied as a loop on the leeward side for hanging at the time of dyeing." 'Needlework variation' means, for decorating the robe, sewing with various threads like a centipede, they place an attached strip, or such a needlework variation. 'Or anything else' is also any other sewing variation, like flower-work, animal or bird footprints, etc. 'Kātuṃ' means to do oneself. 'Kārāpetuṃ' means by another. or to have it made. The bhikkhu who, desiring a very excellent and beautiful color, puts the robe into gruel, flour, rice-gruel, resin, etc., for that bhikkhu there is no release from a dukkaṭa (wrongdoing) – this is the explanation. "Kañjika" means gruel similar to gruel for greasing weaving threads. "Piṭṭha" means rice flour. "Khali" is a paste made from rice flour. "Allikā" means resin. By the word "etc.", lac and so forth are included. When making the robe, for washing away the dirt from needles, hands, etc., that arises during the making, when it is soiled, putting it into gruel, flour, rice-gruel, resin, etc., is permissible – this is the explanation. "Therein" means, with the dye by which the robe is dyed, in that dyeing, for the sake of the robe's fragrance, perfume, or for the sake of its brightness, oil, or for the sake of its color, lac. "Anything" means anything of such a kind. "With a gem" means with a stone. "And with anything else" means with anything else, such as a hammer, by which it becomes bright. "In the trough" means it should not be rubbed in the dyeing trough, nor should it be held by having it grasped by hand. It is permissible to strike the dyed robe a little with the hands – this is the explanation. The dyeing trough is where the prepared dye is put. It is stated in the Gaṇṭhipada that it is permissible to rub shoulder-straps, waist-bands, etc., therein. "Gaṇṭhika" means knots made of bamboo, ivory, horn, etc. "Or lines" means lines of various kinds, such as circles. "Piḷakā" means small blisters like mustard seeds. "Or a type of ear-ornament" means a type of ornament in the form of a string of gems or a flower ear-ornament. It is said, "Or a change in the permissible dot is not allowed – this is the explanation," therefore, one should act accordingly with the robe. 9. In "bowl or plate, etc.", "plate" refers to the three kinds of permissible personal plates made of copper, etc. "Not permissible" means the use of gem-coloring is not permissible, but the use of oil-coloring is permissible. "Oil-coloring" is said with reference to a color suitable for a recluse, but they say that it is permissible to obtain a bowl colored with gems made by another and use it. Bowl-gem he places the bowl-stand made of tin, lead, etc. It is said, ‘‘Monks, variegated bowl-stands, crowded with figures, made with wall-paintings, should not be kept’’ (Cūḷava. 253), therefore it is said, ‘‘wall-painting is not allowed.’’ It is said, ‘‘I allow, monks, to cut a makaradantaka’’ (Cūḷava. 253), therefore it is said, ‘‘a makaradantaka is allowed.’’ Therefore the ancients said: On the plate and on the bowl, Outside or inside, Any line made with a drill, Is not allowed at all. Having put the bowl on a wheel, And polished it, if they cook; ‘We will make it jewel-colored,’ To do this is not allowed. On the bowl-stand, anything, Wall-painting is not allowed; No fault would be there, To make a makaradantaka. In the Vinayasāratthasandīpanī also, by a drill means by the point of a drill, or by a needle-point. Any line means any line like a circle or cow’s urine. Having put on a wheel means having attached to a wheel. On the bowl-stand means on the bowl-stand made of tin, lead, etc., for the protection of the bowl’s surface, to be made above the supports, etc., below the bowl. Wall-painting means variegated work with various kinds of figures. As it is said, ‘‘Monks, variegated bowl-stands, crowded with figures, made with wall-paintings, should not be kept.’’ There means on that bowl-stand. Of a monk means of a monk. Makaradantaka is said to be a mountain peak, therefore one should act thus with bowls, plates, etc. On the water-strainer… etc… a line is not allowed means a line made with a drill is not allowed, but a line made with colors like natural vermilion is allowed. On the umbrella-mouth-rim means on the umbrella-shaped mouth-rim made for holding the water-strainer by hand. Some say, ‘‘at the place where the strainer is tied.’’ In the Vinayavinicchaya also: On the water-strainer’s umbrella, No line is allowed at all; But on its belly, Or on the mouth-rim, a line. It is said. In the commentary, however, ‘‘on the mouth-rim, or A line is allowed for the purpose of tying the strainer. It is said, "Excluding that line, no line is permissible on the water-strainer, or on the umbrella, or in the belly." Therefore, one should act with the water-strainer in the manner stated there. 10. In the case of the waist-band, "crab-eyes" means resembling the eyes of a crab. "Makara-mouth" means having the shape of a makara's mouth. "Deḍḍubha-head" means having the shape of a water-snake's head. "Acchīni" means having the shape of an elephant's eye. Regarding "only one is permissible," it is not permissible to make a single cord double or triple and then tie it. However, it is permissible to wrap a single cord around the body even a hundred times. It is said, "It should not be said that a multi-corded one, made by gathering many cords and continuously wrapping them as a single one, is a multi-corded one; that is permissible." Therefore, it should be understood that it does not fall into the category of a drum. A drum is made by wrapping threads of various colors into the shape of a drum-stick. But this drum, called a maddavīṇa, and the shape of a pāmaṅga, are permissible for fringes, as it is said, "The fringes of the waist-band wear out. Monks, I allow the drum, the maddavīṇa." "Vidhi" refers to the fasteners made of ivory, horn, or thread, etc., for firmness at the end of the fringes. In the Sāratthadīpanī, it is said, "Vidhi refers to the fasteners made of ivory, horn, etc., to be made at the base of the fringes at the ends of the waist-band