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characterized by the non-existence of distinctions. 859. Thus, taking this and that as a basis, designated in various ways: reckoning, designation, concept, and usage, are declared. 860. In the manner of an object, even though not existing in reality, produced by thought and usage, like a shadow of meaning, appearing. 861. Because it is conceptualized, this is called "concept," it is declared. And a designation by way of dependence, that too by way of comparison. 862. A designation is by way of designating, proclaimed by the wise; A designation that is non-existent, and existent, thus twofold. 863. By way of worldly convention, that which is designated as ultimate truth; When they designate by this that which is non-existent. 864. A non-existent designation, when again they designate that which is existent, then this is called existent. 865. Thus the nature of designation, especially by way of conventional meaning; And the nature of reality, especially by way of the specific characteristics of form and so on. 866. It designates, thus it is a designation, this is called a name; That which is called a name by the name of naming, and so on. 867. That same is distinguished by non-existent and existent, and so on; The word "woman," the six supernormal powers, the "king's son" is spoken of. 868. Action, sign, meaning, connection, conventional usage, origin, metaphor; Relationship, accumulation, state, and also appearance. 869. Devadatta, and the intelligent one, feeling, and the moon; Khattiya, and the lion-man, brother, the red one, the youth. 870. Earring, cloth, and so on, a collection distinguished by these; Characterized by modes of convention in conventional meanings and realities. 871. That which arises from arbitrary and meaningful conventions and moments; Following the modes of what is to be known by way of specific conventional meanings. 872. Following the sound of speech, in the path of ear-consciousness; The object of the mind-door that arises immediately thereafter. 873. The meanings according to which are understood thereafter; Conventional and real, sharing in prior conventions. 874. That which appears in specific modes of object; The sound of speech of feeling and so on, the mind following reality. 875. That designation should be known, created by worldly convention; Some say it is only the sound accompanied by vocal expression. 876. Thus the two kinds of designation are called "designation-natures"; And also "terms of address," and "linguistic expressions." 877. By way of being non-deceptive, that which establishes worldly convention; The wise declare it to be "conventional truth." 878. What the Teacher, the supremely virtuous, called "name and form," thus twofold. He made known, skilled in ultimate reality, having penetrated the inner meaning of phenomena; He also explained the special knowable meaning of conventional truth, from the standpoint of concepts, All that was begun by me in due course has been well completed. 879. That Dhamma which the King of Dhamma, the Buddha, fully awakened to by the unsurpassed path, Having performed a supreme, incomparable miracle at the foot of the mango tree in a moment; Having appeared there, reaching the multitude of excellent people with radiant beauty, May the essence of what was taught there remain for a very long time, in accordance with the text. Thus, in the Analysis of Mind and Matter, the section called the Division of All Compendia, The Seventh Chapter. And in the Analysis of Mind and Matter, in every way, The Division of Abhidhamma Ultimate Realities is completed. 8. The Eighth Chapter The Division of Kasiṇas and Impurities 880. Henceforth I shall declare, the supreme method of development; for one who wishes to practice, having comprehended mind and matter. 881. Therein, development is twofold: serenity and insight. Therein, serenity is twofold: limited and exalted. 882. That which has reached access concentration, is called limited. That which has reached absorption concentration, is considered exalted, mundane serenity. 883. The ten kasiṇas, the ten impurities, and the ten recollections; the immeasurables, the perceptions, the analysis, and the formless states. 884. Therein, the wise say there are, forty meditation subjects; by diligently practicing these, they develop the two kinds of serenity. 885. That, through pure application, having attained the perfection of means, having purified one's intention, should be developed, it is said. 886. How should one act, avoiding what is prohibited, undertaking the Pātimokkha, and fulfill it with faith? 887. Reflecting and purifying, the defilements at the six doors; the wise one should guard the six senses, with mindful protection. 888. Free from evil livelihood, released from deceitful conduct; one should purify one's livelihood, by the purity of earnest effort. 889. Having begun this matter, reflecting wisely; the wise one, with clear comprehension, should make use of requisites. 890. Restraint in the Pātimokkha, and moral conduct of sense-restraint; Purity of livelihood... and purity, and that which is dependent on requisites. 891. Having undertaken them, one should resolve upon the four thereafter; for their accompaniment, the ascetic practices as appropriate. 892. The practice of wearing rag-robes, the three robes, a pair of robes; the practice of alms-food, and the excellent practice of continuous alms-round. 893. The practice of not eating after one has begun, the practice of eating from one bowl; the practice of eating at one sitting— thus fivefold, established in food. 894. The practice of dwelling in the forest, the practice of dwelling at the root of a tree; the practice of dwelling in the open air, the practice of dwelling in a charnel ground, and the practice of sleeping sitting. 895. Six, concerning dwellings, these are the thirteen ascetic practices; even in what is allowable, for freedom from greed and improper conduct. 896. Considering it as proper conduct, with a life of austerity; focused on the three requisites, they were laid down by the Great Seer. 897. Having fulfilled the fourfold pure morality, accompanied by the ascetic practices; thus purified, by purity of application. 898. Then, endowed with aspiration, skilled in development; how should one proceed with the method, delighting in seclusion? 899. Dwelling, family, gain, group, and work, the fifth; journey, relatives, illness, books, and psychic power—these ten. 900. Having cut off, the clever yogi, the impediments as appropriate; without attachment, without undertaking, delighting in the calming of proliferation. 901. Dear, venerable, worthy of development, a speaker, patient of words; a doer of very profound talk, one who assigns to a place. 902. Having approached a learned, virtuous teacher, the wise one; patient, receiving properly, straightforward, good-natured. 903. Having pleased, one should receive that giver of a meditation subject; having examined the meditation subject, suitable for one's own temperament. 904. Lust, hatred, and delusion, are the three temperaments, say the wise; by faith, wisdom, and discursive thought, they are manifested as sixfold. 905. For one with abundant lust, suitable are the contemplation of the parts of the body as impure; for one with abundant hatred, the immeasurables, and the fourfold blue, etc. 906. For those with abundant discursive thought and delusion, mindfulness of breathing is declared; for one of faithful temperament, they say, Buddha-recollection and so on. 907. The perception of the nearness of death, places of understanding. But the rest are for all, and among them, the kasina, say the wise. 908. For one whose nature is discursive thought, a little for the deluded; "Great" is suitable, having taken that, then. 909. A large dwelling, new or old, near a tavern; Covered with leaves, flowers, and fruits, much desired for respect. 910. Situated near the border, forest, city, field, or frontier; Unsuitable and disagreeable, a port, difficult to find friends. 911. These eighteen places the wise one should avoid; He should diligently frequent a dwelling suitable for meditation. 912. Not too far, not too near, quiet, undisturbed; Easy of access and egress, free from gnats and dangers. 913. Where requisites are easily obtained, suitable for modest bhikkhus; Abundant in secluded spots, frequented by the learned. 914. Little fear, free from anxiety, little fault, great virtue; Frequenting such a monastery, with an unattached mind there. 915. Then, cutting off hair and nails, dyeing, and so forth, completely; And minor impediments, as is appropriate. 916. Avoiding unsuitable dwelling, alms-round, speech, person, and food, and one's own posture. 917. Frequenting the seven suitable things, these indeed, as the foremost; Endowed with means of development, secluded, gone to solitude. 918. Having seen the danger in sensual pleasures, having seen renunciation as safe; Disgusted with defilements, how should one purify one's intention? 919. Sensual pleasures are of little taste, great suffering, indeed, bitter fruits; Difficult to abandon, difficult to guard, abounding in dangers. 920. Like bones being gnawed, they are shattered for destruction; They are seized for self-destruction, like a piece of flesh by birds. 921. Like a grass torch against the wind, burning those who grasp it; Resembling a pit of burning coals, terrifying all limbs. 922. Like things enjoyed in a dream, they are not enough to satisfy anyone; They are never permanent for anyone, like borrowed ornaments. 923. Like fruit trees being shaken, they destroy those who approach; Like a slaughterhouse, they constantly crush living beings. 924. They are like sharp spears and stakes, pierced by the darts of craving; Terrible, filled with the poison of harm, like the heads of black snakes. 925. Defiled by all taints,