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the group becomes an obstacle. Therefore, it should be eliminated thus: If those monks have done much and little remains, that little should be finished, and one should enter the forest. If little has been done and much remains, without going beyond a yojana, within the boundary of a yojana, one should approach another who can teach the group and say, "May this venerable one take charge of the instruction, etc." Even if one cannot find such a person, one should say, "Friends, I have some business. You go to places where it is convenient," and abandoning the group, one should do one's own work. "By work" means by the obstacle of work. "And work is the fifth" is also a reading. Here, "work" means new construction work. While doing that, one must know what has been received and what has not from carpenters, etc., and one must be diligent in what has been done and what has not. Thus, it is an obstacle in every way. That too should be eliminated thus: If little remains, it should be finished. If much, and if it is for the Sangha, the new construction work should be entrusted to the Sangha or to monks who can bear the burden. If it is one's own property, it should be entrusted to one's own burden-bearers. If one cannot find such a person, one should relinquish it to the Sangha. must go. “Journey” means going on a journey. For if one has an expectation of ordination somewhere, or some requisites to be obtained. If, not obtaining them, one is unable to endure, even if one enters the forest and practices the ascetic life, the mind of one who wants to travel is difficult to subdue. Therefore, one should go, accomplish that task, and then be diligent in the ascetic life. “Relatives” means, in the monastery, teachers, preceptors, co-residents, pupils, co-preceptors, co-teachers; and at home, mother, father, brother, and so on. If they are ill, they become an impediment to him. Therefore, that impediment should be removed by attending to them and making them well. There, if the preceptor, being ill, does not recover quickly, he should be attended to for life. Similarly, the ordination teacher, the higher ordination teacher, co-residents, those ordained and admitted to higher ordination, pupils, and co-preceptors. But the teacher of dependence, the teacher of recitation, the pupil of dependence, the pupil of recitation, and co-teachers should be attended to as long as the dependence and recitation are not cut off. If one is able, they should be attended to even beyond that. Mother and father should be attended to like a preceptor. Even if they are established in a kingdom, and expect attendance from their son, it must be done. If they have no medicine, one's own should be given. If there is none, it should be sought by alms-round and given. But for brothers and sisters, their own should be arranged and given. If there is none, one's own should be given temporarily, and taken back later if one obtains it; if not, they should not be pressed. It is not proper to make or give medicine to the husband of an unknown sister. But it should be given to the sister, saying, "Give it to your husband." The same rule applies to a brother's wife. But their children are his relatives, so it is proper to do it for them. “Illness” means any disease. If it afflicts, it becomes an impediment. Therefore, it should be removed by making medicine. Oh! But if, even after taking medicine for a few days, it does not subside, then, blaming one's own existence, thinking, "I am not your slave, nor your hired worker, by supporting you thus, I have suffered in the immeasurable cycle of existence," the duty of a recluse should be performed. "Gantha" means the burden of learning. That becomes an impediment only for one constantly engaged in recitation and so forth, not for others. "Iddhiyā" means by the impediment of psychic power. There is also the reading, "Iddhi is your ten." Here, "iddhi" means mundane psychic power. For it is difficult to manage, like a baby lying on its back, or like young crops, and it is broken by a trifle. But it is an impediment to insight, not to concentration, because concentration is attained by reaching concentration. Therefore, by one desiring insight, the impediment of psychic power should be cut off; by others, it remains. "Palibodha" means that which hinders, obstructs, or does not allow the development of the meditation subject to proceed; it is spoken with 'la' instead of 'ra', meaning an obstacle. "Upacchinditabbo" means it should be suppressed by completion, by inclusion, or by obstruction; it means it should be made free from impediments. One engaged in the meditation subject is a meditator, one devoted to development. By that meditator. "Paricchinditvā" means having delimited thus: "all the monks in this monastery." "Sahavāsīnaṃ" means of the co-resident monks. "Generates softness of mind" means produces softness of mind in oneself. And this meaning of generating softness of mind towards co-residents and so forth should be explained by the Mettānisamsa Sutta (AN 8.1) which proceeds with the method beginning "one becomes dear to humans." "Anolīnavuttiko hoti" means one is not of a sluggish disposition, not of weak energy in right practice, but is of aroused energy. The intention is: even in divine objects, let alone others. "Sabbattha" means in all duties of a recluse, or in all devotion to the meditation subject. "Atthayitabbaṃ" means it should be sought out by way of prior practice. Devotion to the development of yoga is "yogānuyoga"; that itself is "kamma" in the sense of duty; of that "yogānuyogakamma." Because of being the cause of accomplishment, it is the proximate cause. In the Pāli text, including the light kasina in the white kasina, and the limited space kasina in the space kasina that is opened up, only eight kasinas, such as the earth kasina, which are the objects of the rūpa jhāna, are mentioned in their own nature. Thus, excluding the space kasina and the light kasina, it is stated in the way that appears in the Pāli text as "in the thirty-eight objects." However, according to the commentary, when the space kasina and the light kasina are taken separately, there are forty meditation subjects. These forty meditation subjects are: ten kasinas, ten asubhas, ten recollections, four divine abidings, four formless attainments, one perception, and one analysis. Among these, the earth kasina, water kasina, fire kasina, wind kasina, blue kasina, yellow kasina, red kasina, white kasina, light kasina, and limited space kasina— these are the ten kasinas. The bloated, the discolored, the festering, the cut-up, the gnawed, the scattered, the dismembered, the bloody, the worm-infested, and the skeleton— these are the ten asubhas. Recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of morality, recollection of generosity, recollection of deities, recollection of death, mindfulness of the body, mindfulness of breathing, and recollection of peace— these are the ten recollections. Loving-kindness, compassion, sympathetic joy, and equanimity— these are the four divine abidings. The sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception— these are the four formless attainments. The perception of the loathsomeness of food is one perception. The analysis of the four elements is one analysis. As for what is suitable for each temperament: For the lustful temperament, the ten asubhas and mindfulness of the body— these eleven meditation subjects are suitable. For the hateful temperament, the four divine abidings and the four color kasinas— these eight are suitable. For the deluded temperament and the speculative temperament, only the mindfulness of breathing meditation subject is suitable. For the faithful temperament, the first six recollections. For the intelligent temperament, recollection of death, recollection of peace, analysis of the four elements, and the perception of the loathsomeness of food— these four. The remaining ones The four formless attainments are suitable for all temperaments. And among the kasiṇas, whatever is limited is suitable for the thought-temperament; the immeasurable is suitable for the delusion-temperament, this should be understood. By the method just stated, "because it is the proximate cause for the practice of application," this meaning is indicated. Whatever meditation subject one wishes to take, having developed the fourfold or fivefold jhānas based on that, and having increased insight which has jhānas as its proximate cause, it should be taken from a taint-destroyed one, one who has attained the destruction of taints. Thus it is said: "With this very meditation subject... ...should be learned." "Arahants and so forth" is begun to show that one who is learned is superior in giving meditation subjects to some taint-destroyed ones. "Like one making a great elephant path" means like one making the ground of meditation into a great elephant path and showing it. "Having discerned what is suitable and unsuitable" means having discerned the benefit and non-benefit for the one to whom the meditation subject is taught, by the right method of investigation. Now, one going to the meditation teacher should not go with washed and anointed feet, wearing sandals, carrying an umbrella, having others carry oil flasks, honey, treacle, and so forth, or surrounded by disciples. But having fulfilled the duties of a traveler, carrying one's own bowl and robes, and entering whatever monastery on the way, at the time of entry everywhere, the duties of a guest, and at the time of departure, the duties of a traveler, fulfilling those respective duties as appropriate, with light requisites, being of extremely austere conduct, one should go. Showing this meaning concisely, it is said: "With light conduct, endowed with disciplinary etiquette."