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is not fit for the gain of a son, is the connection. Showing the fault in treading, he says, "If," and so on. After: after treading. This: the Blessed One. This: the reason. Before: before the promulgation of the training rule, or before the promulgation of the training rule. Despised: despised by householders. For the sake of auspiciousness: for the sake of auspiciousness such as health. Regarding "dhotapādakaṃ" (foot-wiping cloth), showing the meaning of the word "dhotapādakaṃ" as a foot-wiping cloth spread in the place trodden by washed feet, he says, "dhotapādakaṃ is called," and so on. There, by "paccattharaṇaṃ atthataṃ" (a covering spread), he shows that the suffix "ṇika" in "dhotapādakaṃ" is used in the sense of "spread." 269. Like a lotus pericarp: having the shape of a lotus pericarp. A foot-scraper made is called a kataka, is the connection. That: that kataka, is forbidden, is the connection. In the texts, the word "taṃ" (that) is to be understood as omitted. Because of the pursuit of abundance: because of the pursuit of many requisites. Even a rock-foam: even a rock-blister. Fan: a square fan. That: that fan, let it be made, is the connection. Here too, the word "taṃ" is omitted. Let it be made of bamboo-tooth-splints, or peacock feathers, or leather products, is the connection. All fans, is the connection. In the Pāli, "tālavaṇṭaṃ" (palm-fan) means a palm made with its stalk; by the word "tāla" (palm), a circular fan made of it is to be taken, because of the connection between the modification and the modified. Mosquito fan: a fan for driving away mosquitoes; a fan with a handle made of ivory or horn is also suitable as a mosquito fan, is the connection. The phrase "vākamayabījaniyā" (with a fan made of bark-strips) is the support for the word "saṅgahitā" (included), or the instrument. 270. Whose: whose eye is weak, is the connection. Another: another ailment different from body-burning and so on, or some ailment arises, is the connection. The phrase "vasse pana" (but in the rainy season) is to be connected only with the phrase "cīvaraguttatthaṃ" (for the protection of the robe). For the protection of the robe: for the protection of the robe from getting wet in the rain, fear of wild animals, beasts, and thieves. the connection is: "when these are present." A single-leaf umbrella is an umbrella made with one leaf, such as a palm leaf. "Everywhere" means in all villages and forests. "The sword is his" shows the rule of non-occurrence for the word "asissa" (of the sword). "Asi" is a sword. "Assa" means of the thief; the connection is "the sword is his." In "vijjotalati" (shines), the suffix "ala" is only for the sake of grammatical formation, so he says "vijjotati" (shines). "Only four cubits" shows the meaning of the word "pamāṇayutto" (of proper measure). "From that" means from four cubits. "Of all" means of the sick and the not-sick. The word "sakkā pana" (it is possible, however) is the agent of the word "na vaṭṭati" (it is not proper) and the object of the word "dātabbā" (should be given). The intention is that they should be given only after being agreed upon, not without agreement. 273. "Come forth" means come forth from the stomach. The connection is "food that is a vomit from the throat." "Having established" means having made firm. The connection is "having become not established." "That" means food, both hard and soft, the connection is "fallen." "That" means food, both hard and soft, the connection is "having taken, one should eat." "This" is a statement. 274. In "I will make a sound," since "kubbaṃ" means that which is done or uttered, he says "I will make a sound." "Sound" means a loud sound, such as "This monk is harming me." By the word "etc." in "by nails, etc.," he includes the mouth cavity. "For protection" means for preservation with compassion. "Nail-cutter" means that by which one cuts nails, such as a knife. In "twenty polished," showing that "twenty polished" means the polishing of twenty nails, he says "even twenty nails," etc. "Polished by scratching" means polished after being scratched. "They cause to be made" means they cause barbers to make. "From the nail" means from the nail or from between the nails. "To pull out" means to pull and remove. 275. "Razor-case" means a container for a razor. "By scissors" means by that by which one cuts or severs, which is scissors, a certain iron instrument; by that. "They cause to be cut" shows the prescriptive meaning of the word "kappati" (cuts) in "kappāpenti" (they cause to be cut). shows. Here, rejecting the meaning of "growing the beard" as "making the beard grow and sprout," he says, "making the beard long." "Goat-beard" means a beard like a goat's. The connection is that it is called "golomika." By "catukoṇa" (four-cornered), it shows that here in "caturassa" (square), the word "aṃsa" means corner. For "caturassa," when it should be "caturaṃsa," the niggahīta (ṃ) is dropped, and the following 's' is doubled, making it "caturassa." "Removing hair" means removing hairs. "Arranging hair lines" means arranging hair lines. "Everywhere" means in all things, such as beard-trimming, etc., is the connection. "Due to boils, wounds, and sores" means boils, wounds, and sores are boils, wounds, and sores; these are the afflictions, boils, wounds, and sores, and their causes. "Vaṇa" is a large wound. "Rudhī" is a small wound. "By sugar, etc." means by sugar, honey, and beeswax. "Saṇḍāsa" (tweezers) means that which bites the hair well. "Which" refers to hair, "standing" is the connection. Where is it standing? He says, "on the eyebrow, etc." How is it standing? He says, "having grown out, standing ugly." The meaning is, "having become ugly, standing." "Vibhaccha" means that which especially eats beauty, i.e., ugly. "Vigaccha" is also a reading, meaning that which goes or causes to go into an ugly form. There, the former reading should be understood as the original reading. The meaning is such hair, whether grey or not grey. 277. Here, when "kaṃsapattharika" is said, meaning those who spread out bronze wares in a bronze shop, it should be understood as "bronze ware merchants," he says, "bronze ware merchants." "Binding" is that by which one binds with this iron to prevent axes, sticks, etc., from falling. "Binding-measure" means just that much. 278. "By one going out" means by one going out from the monastery. "Where" means in which place. By "having remembered," it shows that one should go for alms without remembering. "Many-roped" means that which has many ropes. By this It shows the meaning of the word 'kalāpuka' as "to be made by a bundle, by a group of many ropes," and the 'i' becomes 'u'. Here, in 'deḍḍubhaka', by the word 'deḍḍubha', its head should be taken by way of synecdoche. 'Deḍḍubhaka' means 'like a deḍḍubha' (water snake); the suffix 'ka' is used in the sense of similarity. Therefore it is said, "like the head of a water snake." By "like a muraja-drum-stick," it shows the meaning of the word 'muraja' as 'like that', taking 'muraja-drum-stick' by the word 'muraja' because it is its modification. By 'having wrapped' means having wrapped many ropes together. The word 'maddavīṇa' is a synonym for 'pāmaṅga'. 'Maddavīṇa' means 'like a maddavīṇa'. Therefore it is said, "like a pāmaṅga." By "how much more many," it shows the 'pi' particle in "even one" indicates possibility/emphasis. By 'macchakaṇṭakavāyima' means woven, appearing like a fishbone. 'Kuñjaracchikādibheda' means varieties like elephant's eye, etc. Indeed, an elephant is called 'kuñjara' because it makes the earth old, and is also called 'kuñjara' because it delights in thickets. 'Kuñjaracchika' means 'like its eye'. 'Kuñjaracchikādīni' are those of which that is the beginning. 'Kuñjaracchikādibhedā' are their varieties. By the word 'etc.', it includes 'goṇacchikā' and others. By "like a key-case," it shows the meaning of 'sūkarantaka' as 'like a pig's intestine'. Indeed, a pig's intestine is hollow in the middle like a key-case. 'Sūkarantakaṃ anulometi' means makes it follow with the pig's intestine. 'Dasāsuyeva' means only in the ends of the waist-band. 'Here' means in the fringes. By "it does not turn above four," it shows that the drum-fringe turns above that. 'Having wrapped' means having wrapped the rope with cloth. 'In the form of a finger-ring' means in the form of a varaka-head. 'Thus sewn' means thus being sewn. 'Hi' indicates emphasis/result. 'Pāsanto' means the tip of the loop. 280. Worn hanging down is called 'hatthisoṇḍaka' (elephant's trunk), is the connection. 'Of Coḷika women' means of women living in the Coḷa country. An elephant's trunk like an elephant's trunk, worn. Like a fish's tail, a fish-tail. Four corners this garment has, thus four-cornered. Like a fan, a fan-like. A hundred folds this garment has, thus hundred-folded. By "many times" it shows that the word "sata" here in "hundred-folded" means "many." By "on the left and right sides" it shows that the former garment is called a garment worn from the waist downwards. Folded and worn, a folded garment. A wrestler and a worker, wrestlers and workers; those and others whose these are, wrestlers and workers and so on. By "and so on" it includes rogues and so on. Whatever garment they wear, all that garment is not allowable, is the connection. One corner or, is the connection. Corner means the corner of the undergarment. By "likewise" it extends the meaning that "lifting up one or two corners, they attach them above the undergarment." Having shown the inner robe, is the connection. By one wearing two, if not sick, is the connection. Of equal quality, making the outer robe of the same quality as the inner robe. Thus and so on, is the conclusion. And whatever, and whatever garment. Here, in the chapter on minor cloths. And whatever is forbidden in the description of the Sekhiya rules, is the connection. All that garment, is the connection.