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is here intended as one gravely fallen. But with these, it is proper to pay homage to each other. The description of those not to be saluted is finished. 21. Description of Hides 173. Deer and goats and sheep, their hides, thus is the compound. A goat is a chagalaka. A sheep is a meṇḍaka. He shows deer by "red deer" and so on. The mention of red deer and so on is merely an illustration, and wind-deer, deer-mothers, etc., are also included here. 174. By the three permitted (hides), permitted from the three hides as stated. And all non-human hides are suitable for bags and sandals, thus is the connection. Bags are knife-sheaths and so on. The description of hides is finished. 22. Description of Sandals 175. New sandals with many layers are not suitable in the middle country, thus is the connection. "New" means not worn even once. There, sandals with many layers are said to be from four layers upwards. And when there is possibility and exception, the qualification becomes meaningful, thus the qualification "in the middle country" implies an exception for non-middle countries, so it should be understood that sandals with many layers are suitable in non-middle countries. Similarly, by "new," not new (sandals are suitable) even in the middle country. But by this statement, even in the middle country, (sandals) worn even once (are suitable), but elsewhere, all multi-layered sandals are permissible, not the rest, thus it is implied; nevertheless, because it is said, "Monks, I allow a single-layered sandal" (Mahavagga 245), it should be understood that even a single-layered one is permissible. "For all" means even in the middle country and border regions, for all, sick or not sick. For it is generally permitted, "Monks, I allow wearing sandals within the monastery" (Mahavagga 249). "Everywhere" means in a village or in the forest, outside the monastery. And "for one who is not well" means for the sick person only. 176 -9. All... (etc.)... red sandals, all... (etc.)... scorpion-tail-like... (etc.)... sandals made from leopard skins and cat... (etc.)... skins, and moving sandals— if anyone wears them, it is a dukkaṭa, this is the explanation. Even in the absence of a clear Pāli text and commentary, it appears to be stated here in an agreeable manner. "Blue and white" and so on, is a dvanda (compound). "All blue... (etc.)... black" is a compound. In "Mahāraṅgā" (greatly colored) and so on, even where the word "sabba" (all) is not directly used, its meaning should be understood in context. "Meanings are distinguished by context, gender, propriety, and time, not by words alone." – Thus it is said. Citrā means variegated. "Blue, yellow, etc., straps" is a compound. By the word "etc." (ādi), white and so on are included. A variegated color similar to a partridge feather is taken by the word "tittirapatta" (partridge feather). "These have that" means tittirapattikā (partridge-feather-like). "Straps like the horns of a ram and a goat" is the external meaning. These are made by attaching straps shaped like ram and goat horns at the ear-like parts. This method applies to scorpion-tail-like and so on. "A piece of leather tied at the bottom to cover the heel" is the analysis. "A covering tied from the ankle, covering the whole foot" is a bahubbīhi (compound). "Filled with cotton" is another meaning. "That which wraps around" is paliguṇṭho, a band covering only the upper surface of the foot; sandals made by attaching this are pāliguṇṭhimā, for the taddhita (derivative) usage is variegated. "These have something tied like the sting or tail of scorpions" means vicchikāḷikā. "From the skins of lions, tigers, otters, ajina deer, and leopards" – by context, ajina are deer. Ulūkā are birds (owls) and cats. "They go, they move by these" means saṅkamanīyā (moving sandals). These are made from palm leaves and so on, and are foldable. 180. "Having wiped the whole or a part" is the explanation. "Khallakādikaṃ" (leather pieces etc.) – by the word "etc." (ādi), it includes all such as ram-horn straps and so on. The explanation of sandals is finished. 23. Explanation of Anolokiya (not to be looked at) 181. Sārattoti means saṃratt (deeply colored, impassioned). Meaning: with a mind in which lust has arisen. Regarding a woman, even if she was born on that very day, even if she is clothed in a hundred garments, to gaze upon her in an improper place, even for animals, is a minor offense. 'Bhikkhādāyī' is merely an indication; whether it be a woman or a man, at the time of offering alms, one should not look at their face, even carelessly. 'Ujjhāna' is thinking of something as bad, anger; having such a perception is 'ujjhanasaññī' (one who perceives fault). Here, even a sick person is not exempt. By 'mirror, water-bowl', the reflection of the face is understood in other things like metal bowls and gruel; these are included. However, it is permissible to look (thinking) "Is my complexion good or not? Am I old or not?" 'Assa' means 'of a bhikkhu'. The explanation of the section on not looking is finished. 24. Explanation of the section on the collyrium box. 182. The meaning is: a collyrium box, round, or eight- or sixteen-sided, or smooth, is permissible. The analysis is: that which has eight or sixteen sides (corners). It should be understood that by the mention of 'eight-sided' in the context of 'sixteen-sided', a four-sided one is also implicitly included. For it is said in the commentary: "Or simply four-sided." 'Añjanī' means a collyrium tube. The meaning is: three lines are permissible at the base. 'Mūle' means at the bottom, it is said to be underneath. 'Lekhā' means a circular line. The connection is: one line is permissible on the neck for binding. 'Bandhituṃ' means for tying the lid. 183. 'Any form' means any form, such as a woman's form. 'Work like garlands' means garland work, creeper work. In 'half-moon, etc.', the word 'etc.' includes things like ornaments. 'Here' means on the collyrium box. 184. 'Pouch' means a collyrium pouch. 'Sipāṭī' means a razor sheath. The connection is: a plain stick is also permissible. 'Salākā' means a collyrium stick. 'Acittakā' means it has no design. However, having obtained such a thing, it should be used after destroying it like sandals. 185. By the word 'bone', any bone is included, except human bone. 186. 'Dhūmanetta' means a smoke pipe, from the 'ā' sound of 'nissa'... It is said by his own word. Satthakadaṇḍa means satthadaṇḍa. They give snuff with this, so it is natthudāna. Indeed, the 'ī' is sometimes from 'nadā' and so on. Made from these, such as conch-shells, navels, etc., they are of that nature. The description of the eye-ointment is finished. 25. Description of Unsuitable Beds 187-9. Unsuitable beds are high beds and large beds. But "beds" is said primarily, and chairs etc. are also included here, like the remaining things with the word "eye-ointment". And the āsandī… and a pillow on both sides—these are unsuitable, this is the connection. There, āsandī means beds and chairs with legs more than eight Sugata-fingers long. There, a pīṭha (chair) is said to be not as long as a mañca (bed). It has three kinds of cotton, so it is tūlī, a normal cotton mattress. Regarding "Pallaṅka is made by placing lion figures on the legs," as stated in the commentary (Mahāva. Aṭṭha. 254) about the placement, and the placement can be in any way, and there is justification, so what is said in the ṭīkā, "some say that if it is made by showing lion figures etc. there, it is permissible," that should be rejected by saying, "Why do they say so?" For in the Sārasamāsa too, it says, "An unsuitable bed made with unsuitable figures is called a pallaṅka." The āsandī and pallaṅka are high beds; the rest are large beds. Paṭikā is a white woollen spread. Gona is a large sheepskin rug with hair more than four fingers long. Cittaka is a woollen spread with varied patterns of hair. Uṇṇā is sheep's wool. Paṭalikā is a thick floral pattern. Vikatī means adorned with figures of lions, tigers, etc. Uddalomī means hairy on one side. Ekantalomikā means hairy on both sides. Kutta is suitable for sixteen dancing women to stand and dance. Koseyya is a silk covering embroidered with jewels, made of silk thread. Kaṭṭissa is made of silk fabric, embroidered with jewels. Hatthino ca assā ca rathā ca (elephants, horses, and chariots)—this is a samāhāradvanda compound for the multitude of army components; hatthiassarathe (on elephants, horses, and chariots) is a tappurisa compound for spreads on their backs. Ajinappaveṇī means a rug of ajina, i.e., deer skins, the size of a bed. Having made double-layered strips by order, a mat was sewn. This kadalimiga (deer) is for kadalimigas. What is it? It is a skin. And that excellent coverlet is called an excellent coverlet. And that, spread over a white cloth, and that kadalimiga and that excellent coverlet – this is the compound. The meaning is: a kadalimiga excellent coverlet, which is an excellent coverlet spread over a white cloth. Indeed, they make it thus. However, in the commentary, something else is said to be spread with the two things mentioned, which is not suitable, because separate coverings are mentioned in "a deer-skin mat should be worn" and so on (Mahāva. 254). For when these are mentioned, their purpose would be mentioned. And so it is said below, "separate mats and so on." "With a red canopy" – this is an adjective for "with red pillows on both sides." The compound means "existing with a red canopy." Even a white canopy is not permissible if there is an improper coverlet below. A red pillow, a head pillow, and a foot pillow are "red pillows." "Red pillows at both places where the head and feet are placed on the couch" is an alopa compound. However, if there is only one pillow, variegated with red and other colors on both sides, that is permissible if it is of the proper size.