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And that method of joining them should be understood according to the way it is presented in the Visuddhimagga (Visuddhi. 1.60-62). And "therein grasp the sign" means, when there is that balance, grasp and produce the sign that should arise, like a reflection in a mirror – that is, the sign of tranquility, the sign of insight, the sign of the path, and the sign of the fruit. Thus, the Teacher, having placed him on the path to arahantship, taught him the meditation subject. And "therein he grasped the sign" means he grasped the sign of tranquility and the sign of insight. Eka means alone, without companions. Vūpakaṭṭha means withdrawn from sensual objects and defiling sensuality, both physically and mentally. and withdrawn. "Appamatto" means not abandoning mindfulness in the meditation subject. "Ātāpī" means ardour through physical and mental energy. "Ātappati kilesehi" means ardour, energy, burning up defilements. "Pahitatto" means having sent forth oneself, having released one's being, through not caring for the body or life, or having sent forth one's mind to Nibbāna. "Na cirasseva" means not long after the start of the meditation subject. "Aññataro" means one. "Arahatan" means he became one great disciple among the Arahants, the disciples of the Blessed One. 244. "Vusitavā" means one who has lived the holy life. "Katakaraṇīyo" means one who has done what needed to be done through the four paths. "Ohitabhāro" means one who has laid down the burden of the aggregates, the burden of defilements, and the burden of formations. "Anuppattasadattho" means "sadattha" is called Arahantship, so it means one who has attained that. "Parikkhīṇabhavasaṃyojano" means one whose fetters to existence are exhausted. "Sammadaññā vimutto" means one who is rightly liberated by knowing with cause and reason. "Cha ṭhānāni" means six reasons. "Adhimutto hoti" means he stands having penetrated and realized it. "Nekkhammādhimutto" and so on, all are said in terms of Arahantship. For Arahantship is called renunciation (nekkhamma) because it has gone forth from all defilements; seclusion (paviveka) because it is secluded from them; non-affliction (abyāpajja) because there is no affliction; destruction of clinging (upādānakkhayo) because it arises at the end of the destruction of clinging; destruction of craving (taṇhakkhayo) because it arises at the end of the destruction of craving; and non-delusion (asammoha) because there is no delusion. "Kevalaṃ saddhāmattakaṃ" means mere faith, without penetration, mere faith unmixed with the wisdom of penetration. "Paṭicayanti" means they increase by doing it again and again. "Vītarāgattā" means because craving is destroyed by the penetration of the path, he stands having penetrated and realized Arahantship, which is called renunciation; he dwells in the dwelling of fruition attainment, and his mind is inclined towards that. The same method applies to the remaining passages. "Lābhasakkārasilokaṃ" means the gain of the four requisites, their well-done state, and the praise of them. "Nikāmayamāno" means desiring, wishing. "Pavivekādhimutto" means "seclusion "I am intent on this," meaning, in this way he declares arahantship. "Attachment to rites and rituals" means merely grasping and holding onto precepts and observances. "Coming back to the essence" means knowing it as the essence. "Intent on non-affliction" means he declares non-affliction, which is arahantship. In this same way, the meaning should be understood in all cases. Moreover, some say, "When it says 'intent on renunciation,' arahantship is spoken of here, and in the other five, Nibbāna." Others say, "When it says 'intent on non-delusion,' Nibbāna is spoken of here, and in the others, arahantship." The essence here is this: "In all of these, both arahantship and Nibbāna are spoken of." "Strong" means powerful, like divine forms. "They do not overpower his mind" means they are unable to seize and hold the mind of that one whose defilements are destroyed. For defilements, when they arise, are said to seize the mind. "Unmixed" means unadulterated. For defilements mix the mind with the object; due to their absence, it is unmixed. "Established" means firmly fixed. "Attained to imperturbability" means attained to unshakeability. "And he sees its passing away" means he sees both the arising and the passing away of that mind. "Strong winds and rains" means a powerful mass of wind. "It would not make it sway" means it would not be able to move it in one part. "It would not make it tremble" means it would not be able to shake it completely, like a pillar. "It would not make it totter" means it would not be able to make it tremble and totter and fall. "For one intent on renunciation" means for one who has penetrated and is established in arahantship. In the remaining passages too, arahantship alone is spoken of. "And of the destruction of clinging" is a genitive case used in the sense of purpose. "And the mind's non-delusion" means for one intent on the mind's non-delusion. "Having seen the arising of sense bases" means having seen the arising and passing away of the sense bases. "The mind is rightly liberated" means the mind is rightly liberated by means of the cause and the method, by this insight and practice, in the manner of fruit-attainment, it is intent on Nibbāna as its object. Or, by this, the preliminary practice of one whose defilements are destroyed. is spoken. For, having seen the arising of the sense bases, by the power of the Noble Path attained through this insight, the mind is completely liberated from all defilements. Thus, for him whose mind is completely liberated… (etc.)… does not exist. Here, "of a tranquil mind" means of a mind that is extinguished. The rest here is of obvious meaning. The explanation of Soṇa's going forth is finished. The explanation of the rejection of all dark-blue (robes) and so on 246. "The color of a fresh arittha fruit" means the color of a fresh arittha fruit. Some also say "the color of a crow's feather moistened with water." The explanation of the rejection of sandals within the monastery 248. "They live by it" means a means of livelihood. What is it? A craft. Therefore, it says "by which craft," and so on. The explanation of the rejection of wooden sandals and so on 251. "Sandals made of wool" means sandals made of woolen blankets, or indeed sandals made of wool. In "Monks, it should not be taken by the horns of cows," and so on, it is said in the knot-passages that "it is permissible to take by the horns and so on with the intention of release." The explanation of the rejection of vehicles and so on 253. "I allow, monks, a man-drawn vehicle, a hand-cart." Here, it is intended that the completion of each sentence is "I allow, monks, a man-drawn vehicle," and "I allow, monks, a hand-cart." Therefore, it says, "a man-drawn vehicle, or a female charioteer… (etc.)… or men, it is indeed permissible." "A seat-palanquin" means a seat-vehicle. "A pāṭaṅka" is a designation for a litter. The explanation of the rejection of high and large couches 254. "Figures of wild animals" means artificial figures of wild animals. In the Sārasamāsa, it is said, "a couch or divan with improper figures is improper." "A long-haired great black rug" means a black rug with hair more than four fingers long. Since it is said, "its hairs are indeed more than four fingers long," they say that below four fingers is permissible. "A variegated woolen spread with figures of wild animals" means a woolen spread variegated by means of wall-cuttings and so on. "A thick-flowered woolen spread" means a woolen red spread. "A natural cotton pillow" means a pillow made of tree-cotton, creeper-cotton, or cotton-pods. A mattress filled with any one of the three kinds of cotton, called 'ītūla'. "Uddalomi means a woolen spread with pile on both sides. Ekantalomi means a woolen spread with pile on one side," it is said in the Dīgha Nikāya Aṭṭhakathā (Dī. Ni. Aṭṭha. 1.15). But in the Sārasamāsa, it is said, "Uddalomi means a raised pattern on one side. Ekantalomi means a raised pattern on both sides." "Koseyyakaṭṭissamayā means made of silk threads," it was said by the Elder Acariya Dhammapāla. Pure silk means without being embroidered with jewels. Here, in the Dīgha Nikāya Aṭṭhakathā, it is said, "Except for the mattress, all other things like rugs, etc., embroidered with jewels, are permissible." There, by "except for the mattress," it is indicated that even a mattress not embroidered with jewels is not permissible. However, by "embroidered with jewels are permissible," it should be understood that those embroidered with jewels are permissible to be used as floor coverings and, appropriately, on beds and so forth. And here, having reached the Vinaya context, since it must be taken seriously, the decision here should be understood according to the method stated here. But in the Suttanta teachings, because it is spoken also in terms of householders, for the purpose of including them, some say, "Except for the mattress... etc. ...are permissible." By antelope hides means by the hides of antelope deer. Indeed, those hides are very fine, therefore they are sewn as two-layered or three-layered. Therefore it is called "antelope-hide rug." That which covers the upper part is an 'uttaracchada' (upper covering), a canopy. And here, a red canopy is intended, so it says, "with a red canopy tied above." "Among red canopies, saffron-colored is permissible, but only red from kusumbha (safflower) and so forth is not permissible," it is said in the Gaṇṭhipadas. A large pillow means a pillow exceeding the standard size. And here, although in the Dīgha Nikāya Aṭṭhakathā (Dī. Ni. Aṭṭha. 1.15) it is said, "Even two non-red ones are permissible, having obtained more than that, they should be given to others. If unable to give, one may spread them crosswise on the bed and then... (text cuts off)."