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for its firmness." The eight auspicious symbols are: the conch, the wheel, the full vase, Gayā, the śrīvatsa, the goad, the banner, the svastika. Some also speak of them as a pair of fish, an umbrella, the nandiyāvaṭṭa, etc. "Only a dividing line" means only a dividing line to be made at both ends of the fastener made of ivory, etc. And in the Vinayavinicchaya treatise: "Or having doubled the thread, they knot it here and there; for the beauty of the waist-band, that is not permissible for a monk. "For firmness at the mouth of the fringe, it is permissible at both ends; flower-work, creeper-work, and painting are not permissible." It is stated. ‘‘Showing eyes there; What then of the woven? Or crab's eyes there; It is not proper to raise them. ‘‘A pot, or a water snake's head, or even a sea-monster's mouth; Whatever deformed shape, is not proper at the ends. ‘‘A straight fish-bone, or a smooth strip; Made in the shape of a date palm leaf, it is proper to be woven. ‘‘A strip or a pig's tooth, these are two kinds of body-bands; Ropes, cloth strips, etc., all are permissible for it. ‘‘A drum, a soft lute, a water snake, and a bud; And ropes are not proper, if they are the first two ends. ‘‘Ends in the shape of a cross-bar, are specified for the body-band; One, two, or four (strands), are proper, not more than that. ‘‘Made of a single rope, it is said, the body-band by the sage; And that cross-bar shape, even one is not proper. ‘‘Having made ropes into one, many into one rope; Having continuously wound them, it is proper to tie what is made. Made of tooth-sticks, horns, bones, iron, bamboo, reeds; Lac, conch, thread, or fruit-born (materials) are considered as ornaments. Even in the method of the body-band, deformity is not proper; But merely lines of division here and there are proper.’’ – It is said. In the Vinayasāratthasandīpanī too, "here and there" refers to the strip here and there. "Tanti" (woven) refers to a body-band woven with double threads. At the ends, for strength, they weave the ten openings (ends) by doubling them, this is the meaning of "proper". "Cittakampī" (decorated) refers to a body-band with flower-work, creeper-work, or other decorations. "Eyes" refers to elephant eyes. "There" (in "Showing eyes there") means, what is the point of saying it's not proper on the body-band? "To raise them" means to make stand out. "Pot" refers to a pot-shape. "Or a water snake's head" means a water snake's head or mouth-shape. The meaning is that any deformed shape is not proper at the ends. And here, a body-band whose weaving has fish-bone-like patterns on both sides, like the back-bone of a fish, is called a "fish-bone" body-band. Whose It is like the shape of a date palm leaf, that is called the date palm leaf shape. The natural and modified strips are called a pig's tail, like the shape of a key-case. For these two kinds of waistbands. There, a rope is suitable for a pig's tail, and a cloth strip is suitable for a strip. By the word "etc.", the finger-ring waistband is included, and that is suitable for a pig's tail. As it is said, "a single-rope finger-ring waistband is suitable for a pig's tail" (Cūḷava. aṭṭha. 278). There, a rope means a single twist; the unsuitability of a multi-rope one will be stated. A finger-ring waistband means one made without being square, as stated in the Gaṇṭhipada. A drum-shaped one is made by wrapping it in the shape of a drum-stick. "By wrapping" means by wrapping with various threads. In the Sikkhābhājanavinicchaya, however, it is said, "many ropes made into one and wrapped with a single rope." A lute-shaped one is like the shape of a girdle. A water-snake-like one is similar to a water snake. A bundle-like one is multi-roped. "By rope" means many ropes not tied together at both ends; when tied like that, it is called a bundle-like one. "Are not allowed" means all these waistbands, such as the drum-shaped one, are not allowed. The former two are the drum-shaped and the lute-shaped ones. Instead of saying "should be in the tassels," due to the meter of the verse, with elision of a letter, it is said "should be tassels." As it is said, "this drum-shaped and lute-shaped one is allowed only for tassels." "Girdle-shaped" means square-shaped like a girdle string. "Made of a single rope" means a rope waistband made by twisting various twists together is allowed to be spoken of, so in "rope, cloth strip, etc.," a single-twist rope is included. Here, however, a single rope made by twisting various twists together is included. "And that" means that or even that single-rope waistband tied in a girdle shape. "And even one is not allowed" means even a single one is not allowed. The construction is "having made many ropes into one." "Is allowed to be tied" means a drum-shaped one. It is not a bundle (of ropes); the intention is that it is just a rope waist-band. But this determination, "It should not be said that 'a multi-rope (waist-band) is made by gathering many ropes together and continuously wrapping them with one rope'; that is permissible" - this (statement) from the commentary is mentioned here. What is said in the Sikkhābhājanavinicchaya, "a drum is made by gathering many ropes together and wrapping them with one rope," should not be taken, as it contradicts this. By the word 'danta' (tooth), elephant tusks are meant. 'Jatu' means lac. 'Saṅkhamayanti' means made of conch. Here, 'vidhakā matā' (considered as perforators) also has the reading 'vedhikā' (perforators), it is a synonym for 'vidha' (perforation/piercing). 'Kāyabandhanavidhe' refers to the perforations made with wood, teeth, etc., for the firmness of the waist-band's cord. 'Vikāra' (alteration/decoration) refers to the eight auspicious symbols, etc. 'Tattha tattha' means in that very place, in each place. The meaning is revealed that the word 'tu' indicates that a pot-shape is also permissible; therefore, the consideration of the waist-band should be done in that manner. 11. Regarding the eye-ointment container, because it is said "straight only," even square-shaped and other forms with a crooked movement are not permissible. 'Sipāṭikāya' means for putting tools like chisels. But in the Vinayavinicchaya treatise – Decorated with flower-work, creeper-work, and various forms; An eye-ointment container that pleases people, is not permissible for monks. But having rubbed such a thing, or having wrapped it with thread; For a monk using it, no fault is found. An eye-ointment container, whether round or square, or even octagonal; Is declared permissible, but one polished with colors is not permissible. Likewise, for the eye-ointment stick, and the eye-ointment pouch; Decoration with multi-colored threads, is not permissible. With a single-colored thread, a pouch of any kind; Whatever is sewn and used by a monk, is permissible. – (This is) stated. In the sub-commentary too, 'mālā...pe... cittitā' means decorated with flower-work, creeper-work, and various forms like animal and bird figures. 'Janarañjanī' means enticing to foolish people. Here, in 'aṭṭhaṃsā vāpi' (or octagonal), the word 'api' (even) includes sixteen-sided shapes, etc. 'Vaṇṇamaṭṭhā' means polished with colors like flower-work, etc. The collyrium stick, likewise, is not allowed to be ornamented. This is the interpretation. And for the collyrium case, decoration with multi-colored threads is not allowed. This reading is appropriate. The reading "or even the case" is seen, but it should not be adopted. It has been stated: "It is allowed for one who uses any kind of stitching, made of cloth or the like, sewn with a single-colored thread, such as yellow, etc." This is the interpretation. 12. Among the *ārakantaka* and so on: *Ārakantaka* means a long-mouthed knife made for binding books and the like. Some say it is a carving knife for wood and the like, used by turners. *Vaṭṭamaṇika* means a bubble to be raised by making it round. By "other," it includes pimples and the like. *Pipphalika* means any small cutting knife. *Maṇika* means a single round gem. *Piḷaka* means many round lines, like a mustard-sized string of pearls. Since it is not mentioned in this section, they say that any ornamented writing tool is allowed. However, in the Vajirabuddhi Commentary, the implication is seen: "Since a key is an accessory for a dwelling, even one made of gold or silver is allowed." It is stated: "Because of the statement 'Ornamental work on a key is not allowed' (Pārā. Aṭṭha. 1.85), other keys made of permissible metals and the like are allowed, as they are accessories to be kept." They say *ārakantaka* is a type of knife for making books and the like, and *āmaṇḍasāraka* is made of amalaka fruit. *Valitaka* means they make it with a fold for a firm grip when cutting nails. Therefore, it is allowed. By this, it is indicated that other modifications made for strengthening and the like, not for ornamentation, are allowed. And by this, even unmentioned things like rings made at the tip of a pair of scissors' handle, for producing sound by striking them together, become permissible. Here, by "strengthening and the like," the word "etc." includes averting danger and the like. Therefore, the sound produced by striking together the rings made at the tip of a pair of scissors' handle is for averting dangers from long-bodied creatures and the like. Thus, it is indicated that it is allowed. Thus said the excellent teacher: "A gem or a blister, on a razor or a thorn-pricker; to place anything, is not proper for a bhikkhu. "But on the handle, only a dividing line is proper; and having bent it, they make a nail-cutter, thus it is proper." In its explanation, 'maṇikaṃ' means a large bubble. 'Pīḷakaṃ' means a small bubble. 'Pipphale' means on a cloth-cutting knife. 'Ārakaṇṭake' means on the piercing thorns of leaf-holding rings. 'Ṭhapetuṃ' means to place. 'Yaṃ kiñci' means also any other decorative material.