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seeing the sign appearing in all directions, thought that even the entire earth was filled with bones. If so, the immeasurable object of the foulness meditations, as stated, would be contradicted. But it is not contradicted. For some take a large sign in a bloated corpse or in bones. Some take a small one. In this way, for some, the jhāna has a limited object. For some, it has an immeasurable object. Or, one who does not see the danger in increasing it, increases it. Referring to that, it is said to have an “immeasurable object.” But because there is no benefit, they should not be increased. And just as these, so too the others should not be increased. Why? For in these, when one increases the sign of mindfulness of breathing, only the mass of wind increases, and it is limited by space. Thus, because it has disadvantages and is limited by space, it should not be increased. The divine abidings have beings as their object. When one increases their sign, only the mass of beings would increase, and there is no purpose in that. Therefore, that too should not be increased. But what is said, “pervading one direction with a mind accompanied by loving-kindness,” and so on, that is said by way of comprehension. For one who, by gradually comprehending beings in one dwelling, two dwellings, and so on, in one direction, and developing it, is said to pervade one direction. Not one who increases the sign. There is no counterpart sign here that one would increase. The limited and immeasurable object here is comprehension. Only by its occasion it is to be known. Even in formless objects, space is just the kasiṇa's removal. Indeed, that should be kept in mind only by the kasiṇa's disappearance. Beyond that, even if one develops it, nothing happens. Consciousness, being a natural phenomenon. Indeed, a natural phenomenon cannot be developed. The disappearance of consciousness is merely its non-existence. The object of neither-perception-nor-non-perception, being a natural phenomenon, should not be developed. The rest, because they are signless. Indeed, a counterpart sign might be what is to be developed. And for recollections of the Buddha and so on, the object is not a counterpart sign, therefore it should not be developed. Thus, from development and non-development. As for the object: Among these forty meditation subjects, the ten kasiṇas, the ten asubhas, mindfulness of breathing, and mindfulness of the body— these twenty-two are objects with a counterpart sign. The rest are not objects with a counterpart sign. Likewise, among the ten recollections, excluding mindfulness of breathing and mindfulness of the body, the remaining eight recollections, the perception of the loathsomeness of food, the analysis of the four elements, the base of infinite consciousness, and the base of neither-perception-nor-non-perception— these twelve are objects that are natural phenomena. The ten kasiṇas, the ten asubhas, mindfulness of breathing, and mindfulness of the body— these twenty-two are sign-objects. The remaining six are not objects to be spoken of. Likewise, the putrid corpse, the bloody corpse, the worm-infested corpse, mindfulness of breathing, the water kasiṇa, the fire kasiṇa, the wind kasiṇa, and the object of the luminous disk of the sun and so on in the light kasiṇa— these eight are moving objects, and indeed they are in the preliminary stage, but the counterpart sign is settled. The rest are not moving objects. Thus, from the object. As for the plane: Here, the ten asubhas, mindfulness of the body, and the perception of the loathsomeness of food— these twelve do not occur among the devas. Those twelve, and mindfulness of breathing— these thirteen do not occur in the Brahma world. But in the formless existence, apart from the four formless attainments, nothing else occurs. Among humans, all of them occur. Thus, from the plane. As for apprehension. i. From the grasping of what is seen, touched, and heard, here a determination should be known. There, excluding the air kasina, the remaining nine kasinas, the ten impurities— these nineteen are to be grasped by seeing. In the front part, having looked with the eye, their sign is to be grasped—this is the meaning. In mindfulness of the body, the five parts of the skin by seeing, the rest by hearing— thus its object is to be grasped by what is seen and heard. Mindfulness of breathing by touching, the air kasina by seeing and touching, the remaining eighteen by hearing. The equanimity divine abiding, the four formless attainments— these are not to be grasped here by the beginner. The remaining thirty-five are to be grasped— thus from the grasping. From the condition: Among these meditation subjects, excluding the space kasina, the remaining nine kasinas are conditions for the formless attainments, the ten kasinas for the supernormal powers, the three divine abidings for the fourth divine abiding, the lower formless attainment for the higher one, the neither-perception-nor-non-perception attainment for the cessation attainment, all of them for the attainment of pleasant abiding, insight, and existence— thus from the condition. From suitability to temperaments: From the suitability to temperaments, here a determination should be known. For example— for one of lustful temperament, the ten impurities, mindfulness of the body— these eleven meditation subjects are suitable. For one of hateful temperament, the four divine abidings, the four color kasinas— these eight. For one of deluded temperament, and for one of discursive temperament, only the one meditation subject of mindfulness of breathing. For one of faithful temperament, the first six recollections. For one of intelligent temperament, mindfulness of death, mindfulness of peace, analysis of the four elements, perception of repulsiveness in food— these four. The remaining kasinas, and the four formless attainments, are suitable for all temperaments. And among the kasinas, any small one for one of discursive temperament, an immeasurable one for one of deluded temperament. Thus, here, from suitability to temperaments, a determination should be known— all this is stated in terms of direct opposition and in terms of extreme suitability. However, for the non-suppression of lust, etc., or for the non-development of faith, etc. There is no such thing as non-skillful development. This has also been said in the Meghiya Sutta: "Four things should be developed further. The unlovely should be developed for the abandoning of lust. Loving-kindness should be developed for the abandoning of ill-will. Mindfulness of breathing should be developed for the cutting off of thoughts. The perception of impermanence should be developed for the uprooting of the conceit 'I am'." And in the Rāhula Sutta, it is said, "Develop, Rāhula, the development of loving-kindness," and so on (MN 2.120), in this way, seven meditation subjects are mentioned for a single person. Therefore, without clinging to mere words, the intention should be sought everywhere. This is the determination of the meditation subject discussion here, in "having taken the meditation subject." 48. As for the word "having taken," this is its explanation of meaning. "Having approached a good friend who gives meditation subjects, that yogi," as stated in the aforementioned manner, having approached such a good friend, having surrendered oneself to the Buddha, the Blessed One, or to the teacher, and being of perfect resolve and perfect determination, should request the meditation subject. There, "O Blessed One, I surrender this existence to you," in this way, one's self should be surrendered to the Buddha, the Blessed One. For if one does not surrender oneself and dwells in remote abodes, unable to steady oneself when terrifying objects come into range, one might retreat to the village, become entangled with householders, fall into improper seeking, and encounter ruin and disaster. But for one whose existence has been surrendered, even when terrifying objects come into range, fear does not arise. When one reflects, "Indeed, wise one, you surrendered yourself to the Buddhas long ago," joy arises. Just as if a man had a supreme Kāsī cloth, and if it were eaten by mice or insects, sorrow would arise for him. But if he were to give it to a monk who had no robe, then even seeing it being torn to pieces by that monk, joy would arise for him. This should be understood in a similar way. To the teacher, ni Even by one who dedicates, it should be said: "Venerable sir, I dedicate this self to you." For a self not thus dedicated is either not to be admonished, or is difficult to speak to, not following advice, or goes wherever he wishes, without asking the teacher, going wherever he desires. Such a one the teacher does not gather with material things or with Dhamma, nor does he teach him the hidden texts. Not obtaining this twofold support, he does not gain a footing in the Dispensation, and before long he falls into immorality or into lay life. But a dedicated self is never not to be admonished, nor does he go wherever he wishes, he is obedient, his conduct dependent on the teacher. Obtaining the twofold support from the teacher, he attains growth, development, and fullness in the Dispensation, like the disciples of the Elder Cūḷapiṇḍapātikatissa. It is said that three bhikkhus came to the Elder. Among them, one said: "Venerable sir, if it is for your sake, I would endeavor to fall into a precipice a hundred men deep." The second said: "Venerable sir, if it is for your sake, I would endeavor to wear away this body completely, rubbing it on a rock surface, starting from the forehead." The third said: "Venerable sir, if it is for your sake, I would endeavor to stop my in-breaths and out-breaths and make an end of life." The Elder, (thinking) "These bhikkhus are capable," taught them a meditation subject. Standing in his advice, all three attained Arahantship. This is the benefit