Possibility #1: If a small belt is forbidden outside the Mikdash, this is fine. He teaches that in the Mikdash is permitted, and outside the Mikdash it is forbidden.

Rejection and Possibility #2: The Ri says that a small belt is permitted outside the Mikdash.

Question: If so, what was the question?

Answer (Ri): [The Gemara] asks as follows. Our Mishnah should teach that if a Kohen was stricken on his finger, he wraps a small belt on it, whether in the Mikdash or outside the Mikdash, but if it is to expel the blood, in both places it is forbidden.

Pesak: The Halachah follows is like we conclude. He may not spread [the straw] using a basket or box, only with the bottom of a box that broke, and the bottom remained, like Rashi explained;

Alternatively, he inverts the box and puts [the straw] on the bottom of a box; this is through a Shinuy. However, it seems to the Ri that by hand is forbidden.

Question: Why did Rav need to teach both?

Answer #1: We can say that one was inferred from the other.

Answer #2: R. Chananel's text says "rather, this that Rav Yehudah said that women who play with nuts..." (this shows that making any sound is forbidden)!

[The Gemara answers] "no, it makes a sound like cymbals. I.e. one throws one [nut] and catches another, making a forbidden (i.e. pleasant) sound.

[The Gemara] later says "but this that Rav Yehudah said that women who play with apples...", and answers "no, [that] is due to evening out holes."

Note: In our text of R. Chananel, Rav Yehudah said so in the name of Shmuel. It seems that in Tosfos' text of R. Chananel, Rav Yehudah said so in his own name.

Conclusion: Now, [Rav Yehudah] teaches two matters of Isur. (One may not play with apples lest he even out holes. One may not play with nuts due to making sound.)

Pesak: However, one should not protest against women and children [who play with apples or nuts], for it is better that they be Shogeg and not Mezid.

Opinion #1 (R. Chananel): The Halachah follows Ula, that even a non-musical sound is forbidden.

Implied question: Rabah answered all the questions that [Abaye] asked him!

Answer: We do not rely on the answers.

Opinion #2: The Rif and R. Yehudah bar Barzilai ruled like Rabah, for Rav Acha bar Yakov answered according to him, and also Ameimar holds like him. He permitted to draw water through a pulley in Mechuza.

Explanation (R. Tam): Only with big pulleys, which draw much water at once, it is applicable to decree. However, ours are small. We do not decree.

Explanation (Rashi): It is not proper for Midras (to sit or lie on it), and regarding Tum'as Mes it is written "v'Chit'o ba'Yom ha'Shevi'i", and a Kli Cheres cannot become Tahor, for it says "v'Oso Sishboru."

Explanation: Shmuel, who says that he is exempt, holds that Tana'im argue about this, and he holds like the one who exempts.

Alternative text: R. Chananel's text says "all say that he is exempt."

Question: What is the reason for the one who says with his belt? There is an Isur Torah with his belt, to delay keeping it in the Mikdash, for [his belt] can become Tahor in a Mikveh. There is no Isur Torah for [delaying] a Sheretz [in the Mikdash], for it cannot become Tahor in a Mikveh!

Conclusion: Rashi's text is primary.