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and then, like a cow going to the pen, they make him enter the pen, and go without looking back; such a one is suitable. The servers, too, whether slaves or workers, are ugly, unsightly, with dirty clothes, foul-smelling, disgusting, who serve gruel and rice as if throwing it away with disrespect; such are suitable. The gruel, rice, and snacks, too, are coarse, unappetizing, made of wild rice, millet, or broken grains, stale sour milk, fermented rice water, old vegetable soup, whatever it may be, merely for filling the stomach; that is suitable. His posture, too, whether sitting or walking, is suitable. The object of meditation, among blue and other color kasinas, whatever color is impure; this is suitable for one of a lustful temperament. For one of a hateful temperament, the dwelling place is neither too high nor too low, endowed with shade and water, with well-divided walls, pillars, and stairs, with well-finished garlands, creeper work, and various kinds of paintings, shining with a smooth, soft, level ground, like a Brahma's palace, adorned with flower garlands, and canopies of various colored cloths, with well-arranged, clean, and pleasant mattresses, beds, and chairs, and fragrant with flowers, incense, and perfumes placed here and there for dwelling, which generates joy and delight by the mere sight; such a one is suitable. The path to that dwelling, too, is free from all dangers, clean, level, and well-decorated and prepared; that is suitable. The requisites for the dwelling here are not too many, just a bed and a chair, to prevent reliance of insects, bugs, long-legged creatures, and mice; that is suitable. His lower and upper robes, too, among silk, fine linen, cotton, and fine flax, whatever is excellent, with that, one robe or two robes, light, well-dyed in a color suitable for a monk, of pure color; that is suitable. The alms-bowl, like a water bubble, well-formed, like a gem, well-polished, clean, of a pure color suitable for a monk, made of iron; that is suitable. The alms-round path is free from dangers, even, pleasant, not too far, not too near. A village is suitable. Even a village for alms-round, where people, thinking "Now the venerable one will come," having prepared a seat in a swept and sprinkled place, having gone forth to meet him, having taken his bowl, having led him into the house, having made him sit on the prepared seat, serve him carefully with their own hands— such a village is suitable. And those who are the servers, who are beautiful, pleasing, well-bathed, well-anointed, fragrant with incense, perfumes, and flowers, adorned with various pure and lovely clothes and ornaments, and who serve carefully— such are suitable. Even gruel, rice, and solid food, endowed with good color, smell, and taste, nutritious, delightful, excellent in all respects, as much as desired, is suitable. And for his posture, lying down or sitting is suitable. As for the object, among the color *kasiṇas* like blue, whatever color is very pure— this is suitable for one of a hateful temperament. For one of a deluded temperament, a dwelling facing an open direction, unrestricted, is suitable, where, when seated, the open directions appear. Among the postures, walking is suitable. But for his object, a small, very little, or saucer-sized (small) one is not suitable. For in a restricted space, the mind becomes even more deluded. Therefore, a large, great *kasiṇa* is suitable. The rest is just like what was said for one of a hateful temperament. This is suitable for one of a deluded temperament. For one of a faithful temperament, all the arrangements mentioned for one of a hateful temperament are suitable. And among the objects, the recollection subjects are also suitable. For one of an intelligent temperament, there is nothing called "unsuitable" among dwellings and so forth. For one of a discursive temperament, a dwelling that is open, facing an open direction, where, when seated, the delights of parks, forests, and ponds, the rows of villages, towns, and districts, and blue-hued mountains appear— that is not suitable. For that is a cause for the proliferation of discursive thoughts. Therefore, one should dwell in a dwelling that is deep, with a cave entrance, covered by forest, like an elephant's belly cave, or the Mahinda cave. And for his object, a large one is not suitable. For such a thing is a cause for the mind to wander due to discursive thoughts. But a small one is suitable. is established. The rest is just like what was said for the lustful character, so this is suitable for the speculative character. This is in accordance with one's own character, and here, the detailed explanation is given by distinguishing the types of characters, their causes, their manifestations, and their suitability. And the meditation subject suitable for one's character has not yet been fully revealed. That will reveal itself in the detailed explanation of the next matrix-item. Description of the Forty Meditation Subjects 47. Therefore, what was said, "taking one of the forty meditation subjects," here, the determination of meditation subjects should be understood by these ten aspects: by way of enumeration and designation, by way of leading to access and absorption, by way of the types of jhānas, by way of overcoming, by way of increasing and not increasing, by way of object, by way of plane, by way of taking, by way of condition, and by way of suitability to character. Therein, "by way of enumeration and designation" means that it was said, "in the forty meditation subjects," and these forty meditation subjects are: ten kasiṇas, ten asubhas, ten recollections, four divine abodes, four formless attainments, one perception, and one analysis. Therein, earth kasiṇa, water kasiṇa, fire kasiṇa, wind kasiṇa, blue kasiṇa, yellow kasiṇa, red kasiṇa, white kasiṇa, light kasiṇa, and limited space kasiṇa—these are the ten kasiṇas. A bloated corpse, a discolored corpse, a festering corpse, a cut-up corpse, a gnawed corpse, a scattered corpse, a dismembered and scattered corpse, a bloody corpse, a worm-infested corpse, and a 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, altruistic joy, and equanimity—these are the four divine abodes. The base of infinite space, the base of infinite consciousness, the base of nothingness, and the base 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. Thus, the determination is understood by way of enumeration and designation. to be attained. By way of leading to access concentration or full absorption: Excluding mindfulness of the body and mindfulness of breathing, the other eight recollections, the perception of repulsiveness in food, and the analysis of the four elements— these ten meditation subjects here lead to access concentration. The rest lead to full absorption. Thus, by way of leading to access concentration or full absorption. By way of the divisions of jhānas: Among those leading to full absorption, the ten kasiṇas along with mindfulness of breathing are for the four jhānas. The ten foulness meditations along with mindfulness of the body are for the first jhāna. The first three divine abidings are for the three jhānas. The fourth divine abiding and the four formless attainments are for the fourth jhāna. Thus, by way of the divisions of jhānas. By way of transcending: There are two kinds of transcending: transcending factors and transcending objects. Among all meditation subjects for the three and four jhānas, there is transcending factors, as the jhāna factors like initial and sustained application are transcended to attain the second jhāna and so on on those very same objects. Similarly with the fourth divine abiding. For it is attained by transcending joy in the object of loving-kindness and so on. But in the four formless attainments, there is transcending objects. For by transcending any one of the first nine kasiṇas, the sphere of infinite space is to be attained. And by transcending space and so on, the sphere of infinite consciousness and so on. In the remaining ones, there is no transcending. Thus, by way of transcending. By way of expansion or non-expansion: Among these forty meditation subjects, only the ten kasiṇas are to be expanded. For as much space as one pervades with a kasiṇa, within that, one is able to hear sounds with the divine ear element, to see forms with the divine eye, and to know the minds of other beings with one's own mind. But mindfulness of the body and the foulness meditations are not to be expanded. Why? Because they are limited by space and because there is no benefit. And their limitation by space will become clear in the method of development. For if these are expanded, only a heap of corpses expands, there is no benefit. This was also said in the explanation of the Sopāka's questions, "The Blessed One has made clear..." or the perception of form is not clear, the perception of bones is not clear.” Here, the perception of form is said to be clear by way of increasing the sign. The perception of bones is said to be unclear by way of not increasing it. But what is said, “Only with the perception of bones, he pervaded this earth,” that is said in the manner of the sign appearing to one who has gained it. Just as in the time of King Dhammāsoka, the karavīka bird, seeing its own reflection in the mirror walls all around, became aware of karavīka birds in all directions and emitted a sweet sound, so too the elder, having gained the perception of bones,