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+ | |||
+ | ====== Body Contemplation: | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
+ | |||
+ | |||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <ul> | ||
+ | * [[# | ||
+ | * [[#part1|I. The Context]] | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[#part5|V. Samatha/ | ||
+ | * [[# | ||
+ | * [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Introduction ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Although early Buddhism is widely believed to take a negative attitude toward the body, the texts of the Pali canon do not support this belief. They approach the body both in its positive role, as an object of meditation to develop mindfulness, | ||
+ | |||
+ | This study guide focuses on the primary sutta in the Pali canon dealing with the contemplation of the body: The Discourse on Mindfulness Immersed in the Body ([[en: | ||
+ | |||
+ | Because the sutta treats the body both as an object of mindfulness and as an object of jhana, or mental absorption, it raises questions concerning the relationship between these two mental qualities in the practice of meditation. There is a widespread belief that they represent two sides of a great divide in Buddhist meditation practice, with mindfulness on one side, joined with vipassana (insight) and discernment; | ||
+ | |||
+ | For supplemental reading on the issues of jhana, mindfulness, | ||
+ | |||
+ | For further reading on contemplation of the body, see: | ||
+ | |||
+ | * Ajaan Mun Bhuridatto: // | ||
+ | * Ajaan Mun Bhuridatto: // | ||
+ | * Ajaan Lee Dhammadharo: | ||
+ | * Ajaan Lee Dhammadharo: | ||
+ | * Ajaan Maha Boowa Ñanasampanno: | ||
+ | * Ajaan Maha Boowa Ñanasampanno: | ||
+ | * Ajaan Suwat Suvaco: " | ||
+ | * Ajaan Suwat Suvaco: " | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== I. The Context ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, & retainers in other people' | ||
+ | |||
+ | "Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person' | ||
+ | |||
+ | "Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I — who am subject to illness, not beyond illness — were to be horrified, humiliated, & disgusted on seeing another person who is ill, that would not be fitting for me.' As I noticed this, the healthy person' | ||
+ | |||
+ | "Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I — who am subject to death, not beyond death — were to be horrified, humiliated, & disgusted on seeing another person who is dead, that would not be fitting for me.' As I noticed this, the living person' | ||
+ | |||
+ | " | ||
+ | |||
+ | "Drunk with the intoxication of youth, an uninstructed, | ||
+ | |||
+ | "Drunk with the intoxication of health, an uninstructed, | ||
+ | |||
+ | "Drunk with the intoxication of life, an uninstructed, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "And this is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming. | ||
+ | |||
+ | "And this is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, | ||
+ | |||
+ | "And this is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | |||
+ | "' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "And what, monks, is right resolve? Being resolved on renunciation, | ||
+ | |||
+ | "And what, monks, is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter: This, monks, is called right speech. | ||
+ | |||
+ | "And what, monks, is right action? Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse: | ||
+ | |||
+ | "And what, monks, is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This, monks, is called right livelihood. | ||
+ | |||
+ | "And what, monks, is right effort? (i) There is the case where a monk generates desire, endeavors, activates persistence, | ||
+ | |||
+ | "And what, monks, is right mindfulness? | ||
+ | |||
+ | "And what, monks, is right concentration? | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== II. Mindfulness Immersed in the Body ====== | ||
+ | <div chapter> | ||
+ | <span anchor #part2> </ | ||
+ | |||
+ | ===== Kayagata-sati Sutta (MN 119) ===== | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what topic are you gathered together here? And what was the discussion that came to no conclusion?" | ||
+ | |||
+ | "Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: ' | ||
+ | |||
+ | [The Blessed One said:] "And how is mindfulness immersed in the body developed, how is it pursued, so as to be of great fruit & great benefit? | ||
+ | |||
+ | "There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out. | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures...a skeleton smeared with flesh & blood, connected with tendons...a fleshless skeleton smeared with blood, connected with tendons...a skeleton without flesh or blood, connected with tendons...bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull...the bones whitened, somewhat like the color of shells...piled up, more than a year old...decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.' | ||
+ | |||
+ | "And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. | ||
+ | |||
+ | === The Four Jhanas === | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then, with the stilling of directed thoughts & evaluations, | ||
+ | |||
+ | "Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ' | ||
+ | |||
+ | "Then, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, | ||
+ | |||
+ | === Fullness of Mind === | ||
+ | |||
+ | " | ||
+ | |||
+ | "In whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. | ||
+ | |||
+ | "Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, ' | ||
+ | |||
+ | "Yes, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. | ||
+ | |||
+ | "Now, suppose that there were an empty, hollow water-pot set on a stand, and a man were to come along carrying a load of water. What do you think — would he get a place to put his water?" | ||
+ | |||
+ | "Yes, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. | ||
+ | |||
+ | "Now, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think — would that light ball of string gain entry into that door panel made entirely of heartwood?" | ||
+ | |||
+ | "No, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. | ||
+ | |||
+ | "Now, suppose that there were a wet, sappy piece of timber, and a man were to come along with an upper fire-stick, thinking, ' | ||
+ | |||
+ | "No, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. | ||
+ | |||
+ | "Now, suppose that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think — would he get a place to put his water?" | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. | ||
+ | |||
+ | === An Opening to the Higher Knowledges === | ||
+ | |||
+ | "When anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | " | ||
+ | |||
+ | === Ten Benefits === | ||
+ | |||
+ | " | ||
+ | |||
+ | "[1] He conquers displeasure & delight, and displeasure does not conquer him. He remains victorious over any displeasure that has arisen. | ||
+ | |||
+ | "[2] He conquers fear & dread, and fear & dread to not conquer him. He remains victorious over any fear & dread that have arisen. | ||
+ | |||
+ | "[3] He is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful language; he is the sort that can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, | ||
+ | |||
+ | "[4] He can attain at will, without trouble or difficulty, the four jhanas — heightened mental states providing a pleasant abiding in the here & now. | ||
+ | |||
+ | "[5] He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds. | ||
+ | |||
+ | "[6] He hears — by means of the divine ear-element, | ||
+ | |||
+ | "[7] He knows the awareness of other beings, other individuals, | ||
+ | |||
+ | "[8] He recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, | ||
+ | |||
+ | "[9] He sees — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, | ||
+ | |||
+ | "[10] Through the ending of the mental effluents, he remains in the effluent-free awareness-release & discernment-release, | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Mindfulness of In-& | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.< | ||
+ | |||
+ | "[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' | ||
+ | |||
+ | "[5] He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. [6] He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. [7] He trains himself to breathe in sensitive to mental fabrication,< | ||
+ | |||
+ | "[9] He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. [10] He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. [11] He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. [12] He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.< | ||
+ | |||
+ | "[13] He trains himself to breathe in focusing on inconstancy, | ||
+ | |||
+ | === The Four Frames of Reference === | ||
+ | |||
+ | "[1] Now, on whatever occasion a monk breathing in long discerns that he is breathing in long; or breathing out long, discerns that he is breathing out long; or breathing in short, discerns that he is breathing in short; or breathing out short, discerns that he is breathing out short; trains himself to breathe in...& | ||
+ | |||
+ | "[2] On whatever occasion a monk trains himself to breathe in...& | ||
+ | |||
+ | "[3] On whatever occasion a monk trains himself to breathe in...& | ||
+ | |||
+ | "[4] On whatever occasion a monk trains himself to breathe in...& | ||
+ | |||
+ | "This is how mindfulness of in-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span fn # | ||
+ | :: To the fore // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The commentaries insist that " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[en: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: As this shows, a meditator focusing on feelings in themselves as a frame of reference should not abandon the breath as the basis for his/her concentration. | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== III. The Advantages of Mindfulness Immersed in the Body ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | <div freeverse> | ||
+ | How light my body! | ||
+ | Touched by abundant | ||
+ | rapture & bliss, | ||
+ | — like a cotton <span anchor # | ||
+ | borne on the breeze — | ||
+ | it seems to be floating | ||
+ | — my body!]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | //The Buddha:// "Yes, Ananda...' | ||
+ | |||
+ | //Ananda:// "But does the Blessed One also have direct experience of going to the Brahma world by means of supranormal power with this very physical body, composed of the four great elements?" | ||
+ | |||
+ | //The Buddha:// " | ||
+ | |||
+ | //Ananda:// " | ||
+ | |||
+ | //The Buddha:// " | ||
+ | |||
+ | "Just as when an iron ball heated all day becomes lighter, more pliant, more malleable, & more radiant; in the same way, whenever the Tathagata merges his body with his mind and his mind with his body, and remains having alighted on the perception of ease and buoyancy with regard to the body, then his body becomes lighter, more pliant, more malleable, & more radiant. | ||
+ | |||
+ | "Now, whenever the Tathagata merges his body with his mind and his mind with his body, and remains having alighted on the perception of ease and buoyancy with regard to the body, then his body rises effortlessly from the earth up into the sky. He then experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds. | ||
+ | |||
+ | "Just as a tuft of cotton seed or a ball of thistle down, lightly wafted by the wind, rises effortlessly from the earth up into the sky, in the same way, whenever the Tathagata concentrates his body in his mind & his mind in his body, and remains having alighted on the perception of ease and buoyancy, then his body rises effortlessly from the earth up into the sky. He then experiences manifold supranormal powers...even as far as the Brahma worlds." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Simply talking a lot | ||
+ | doesn' | ||
+ | Whoever | ||
+ | — although he's heard next to nothing — | ||
+ | sees Dhamma through his body, | ||
+ | is not heedless of Dhamma: | ||
+ | // | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | They awaken, always wide awake: | ||
+ | Gotama' | ||
+ | whose mindfulness, | ||
+ | is constantly immersed | ||
+ | in the body. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "So the hawk, without bragging about its own strength, without mentioning its own strength, let go of the quail. 'Go, quail, but even when you have gone there you won't escape me.' | ||
+ | |||
+ | "Then the quail, having gone to a newly plowed field with clumps of earth all turned up and climbing up on top of a large clump of earth, stood taunting the hawk, 'Now come and get me, you hawk! Now come and get me, you hawk!' | ||
+ | |||
+ | "So the hawk, without bragging about its own strength, without mentioning its own strength, folded its two wings and suddenly swooped down toward the quail. When the quail knew, 'The hawk is coming at me full speed,' | ||
+ | |||
+ | "This is what happens to anyone who wanders into what is not his proper range and is the territory of others. | ||
+ | |||
+ | "For this reason, you should not wander into what is not your proper range and is the territory of others. In one who wanders into what is not his proper range and is the territory of others, Mara gains an opening, Mara gains a foothold. And what, for a monk, is not his proper range and is the territory of others? The five strands of sensuality. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable by the ear...Smells cognizable by the nose...Tastes cognizable by the tongue...Tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These, for a monk, are not his proper range and are the territory of others. | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "This is what happens to anyone who wanders into what is not his proper range and is the territory of others. For this reason, you should not wander into what is not your proper range and is the territory of others..." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope. Catching a snake, he would bind it with a strong rope. Catching a crocodile...a bird...a dog...a hyena...a monkey, he would bind it with a strong rope. Binding them all with a strong rope, and tying a knot in the middle, he would set chase to them. | ||
+ | |||
+ | "Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, thinking, ' | ||
+ | |||
+ | "And what is restraint? There is the case where a monk, seeing a form with the eye, is not obsessed with pleasing forms, is not repelled by unpleasing forms, and remains with body-mindfulness established, | ||
+ | |||
+ | "Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope...and tether them to a strong post or stake. Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat... And when these six animals became internally exhausted, they would stand, sit, or lie down right there next to the post or stake. In the same way, when a monk whose mindfulness immersed in the body is developed & pursued, the eye does not pull toward pleasing forms, and unpleasing forms are not repellent. The ear does not pull toward pleasing sounds...the nose does not pull toward pleasing smells...the tongue does not pull toward pleasing tastes...the body does not pull toward pleasing tactile sensations...the intellect does not pull toward pleasing ideas, and unpleasing ideas are not repellent. This, monks, is restraint. | ||
+ | |||
+ | "The ' | ||
+ | |||
+ | Thus you should train yourselves: 'We will develop mindfulness immersed in the body. We will pursue it, give it a means of transport, give it a grounding. We will steady it, consolidate it, and set about it properly.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | <div excerpt>" | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "I have given you this parable to convey a meaning. The meaning is this: The bowl filled to the brim with oil stands for mindfulness immersed in the body. Thus you should train yourselves: 'We will develop mindfulness immersed in the body. We will pursue it, give it a means of transport, give it a grounding. We will steady it, consolidate it, and set about it properly.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | With mindfulness immersed in the body | ||
+ | well established, | ||
+ | with regard to the six media of contact — | ||
+ | always centered, the monk | ||
+ | can know Unbinding for himself. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Knowing this body | ||
+ | is like foam, | ||
+ | realizing its nature | ||
+ | — a mirage — | ||
+ | cutting out | ||
+ | the blossoms of Mara, | ||
+ | you go where the King of Death | ||
+ | can't see. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | <div excerpt>" | ||
+ | |||
+ | "When one thing is practiced & pursued, the body is calmed, the mind is calmed, thinking & evaluating are stilled, and all qualities on the side of clear knowing go to the culmination of their development. Which one thing? Mindfulness immersed in the body." | ||
+ | |||
+ | "When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." | ||
+ | |||
+ | "Those who do not taste mindfulness of the body do not taste the Deathless. Those who taste mindfulness of the body taste the Deathless." | ||
+ | |||
+ | "Those who are heedless of mindfulness of the body are heedless of the Deathless." | ||
+ | |||
+ | "Those who comprehend mindfulness of the body comprehend the Deathless." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== IV. The Disadvantages of Attachment to the Body ====== | ||
+ | <div chapter> | ||
+ | <span anchor #part4> </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | All too soon, this body | ||
+ | will lie on the ground | ||
+ | cast off, | ||
+ | bereft of consciousness, | ||
+ | like a useless scrap | ||
+ | of wood. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | <div excerpt>" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [The Blessed One said:] " | ||
+ | |||
+ | "And who is the person who, subject to death, is afraid & in terror of death? There is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'O, those beloved sensual pleasures will be taken from me, and I will be taken from them!' He grieves & is tormented, weeps, beats his breast, & grows delirious. This is a person who, subject to death, is afraid & in terror of death. | ||
+ | |||
+ | "Then there is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'O, my beloved body will be taken from me, and I will be taken from my body!' He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death. | ||
+ | |||
+ | "Then there is the case of the person who has not done what is good, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, & cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, & cruel. To the extent that there is a destination for those who have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, & cruel, that's where I'm headed after death.' | ||
+ | |||
+ | "Then there is the case of the person in doubt & perplexity, who has not arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'How doubtful & perplexed I am! I have not arrived at any certainty with regard to the True Dhamma!' | ||
+ | |||
+ | " | ||
+ | |||
+ | "And who is the person who, subject to death, is not afraid or in terror of death? | ||
+ | |||
+ | "There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, & craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought doesn' | ||
+ | |||
+ | "Then there is the case of the person who has abandoned passion, desire, fondness, thirst, fever, & craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought doesn' | ||
+ | |||
+ | "Then there is the case of the person who has done what is good, has done what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have done what is good, have done what is skillful, have given protection to those in fear, and I have not done what is evil, savage, or cruel. To the extent that there is a destination for those who have done what is good, what is skillful, have given protection to those in fear, and have not done what is evil, savage, or cruel, that's where I'm headed after death.' | ||
+ | |||
+ | "Then there is the case of the person who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have no doubt or perplexity. I have arrived at certainty with regard to the True Dhamma.' | ||
+ | |||
+ | " | ||
+ | |||
+ | [When this was said, Janussonin the brahman said to the Blessed One:] " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Yes, lord," the monks responded. | ||
+ | |||
+ | The Blessed One said: "A woman attends inwardly to her feminine faculties, her feminine gestures, her feminine manners, feminine poise, feminine desires, feminine voice, feminine charms. She is excited by that, delighted by that. Being excited & delighted by that, she attends outwardly to masculine faculties, masculine gestures, masculine manners, masculine poise, masculine desires, masculine voices, masculine charms. She is excited by that, delighted by that. Being excited & delighted by that, she wants to be bonded to what is outside her, wants whatever pleasure & happiness that arise based on that bond. Delighting, caught up in her femininity, a woman goes into bondage with reference to men. This is how a woman does not transcend her femininity. | ||
+ | |||
+ | "A man attends inwardly to his masculine faculties, masculine gestures, masculine manners, masculine poise, masculine desires, masculine voice, masculine charms. He is excited by that, delighted by that. Being excited & delighted by that, he attends outwardly to feminine faculties, feminine gestures, feminine manners, feminine poise, feminine desires, feminine voices, feminine charms. He is excited by that, delighted by that. Being excited & delighted by that, he wants to be bonded to what is outside him, wants whatever pleasure & happiness that arise based on that bond. Delighting, caught up in his masculinity, | ||
+ | |||
+ | "And how is there lack of bondage? A woman does not attend inwardly to her feminine faculties ... feminine charms. She is not excited by that, not delighted by that ... does not attend outwardly to masculine faculties ... masculine charms. She is not excited by that, not delighted by that ... does not want to be bonded to what is outside her, does not want whatever pleasure & happiness that arise based on that bond. Not delighting, not caught up in her femininity, a woman does not go into bondage with reference to men. This is how a woman transcends her femininity. | ||
+ | |||
+ | "A man does not attend inwardly to his masculine faculties ... masculine charms. He is not excited by that, not delighted by that ... does not attend outwardly to feminine faculties ... feminine charms. He is not excited by that, not delighted by that ... does not want to be bonded to what is outside him, does not want whatever pleasure & happiness that arise based on that bond. Not delighting, not caught up in his masculinity, | ||
+ | |||
+ | "This is how there is lack of bondage. And this is the Dhamma discourse on bondage & lack of bondage." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. With regard to sexual intercourse, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Look at the beautified image, | ||
+ | a heap of festering wounds, shored up: | ||
+ | ill, but the object | ||
+ | of many resolves, | ||
+ | where there is nothing | ||
+ | lasting or sure. | ||
+ | |||
+ | Worn out is this body, | ||
+ | a nest of diseases, dissolving. | ||
+ | This putrid conglomeration | ||
+ | is bound to break up, | ||
+ | for life is hemmed in with death. | ||
+ | |||
+ | On seeing these bones | ||
+ | discarded | ||
+ | like gourds in the fall, | ||
+ | pigeon-gray: | ||
+ | what delight? | ||
+ | |||
+ | A city made of bones, | ||
+ | plastered over with flesh & blood, | ||
+ | whose hidden treasures are: | ||
+ | pride & contempt, | ||
+ | aging & death. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Whether walking, standing, | ||
+ | sitting, or lying down, | ||
+ | it flexes & stretches: | ||
+ | this is the body's movement. | ||
+ | Joined together with tendons & bones, | ||
+ | plastered over with muscle & skin, | ||
+ | hidden by complexion, | ||
+ | the body isn't seen | ||
+ | for what it is: | ||
+ | filled with intestines, filled with stomach, | ||
+ | with the lump of the liver, | ||
+ | bladder, lungs, heart, | ||
+ | kidneys, spleen, | ||
+ | mucus, sweat, saliva, fat, | ||
+ | blood, synovial fluid, bile, & oil. | ||
+ | On top of that, | ||
+ | in nine streams, | ||
+ | filth is always flowing from it: | ||
+ | from the eyes : eye secretions, | ||
+ | from the ears : ear secretions, | ||
+ | from the nose : mucus, | ||
+ | from the mouth : now vomit, | ||
+ | now phlegm, | ||
+ | now bile. | ||
+ | from the body : beads of sweat. | ||
+ | And on top of that, | ||
+ | its hollow head is filled with brains. | ||
+ | |||
+ | The fool, beset by ignorance, | ||
+ | thinks it beautiful. | ||
+ | But when it lies dead, | ||
+ | swollen, livid, | ||
+ | cast away in a charnel ground, | ||
+ | even relatives don't care for it. | ||
+ | Dogs feed on it, | ||
+ | jackals, wolves, & worms. | ||
+ | Crows & vultures feed on it, | ||
+ | along with any other animals there. | ||
+ | |||
+ | Having heard the Awakened One's words, | ||
+ | the discerning monk | ||
+ | comprehends, | ||
+ | for what it is: | ||
+ | "As this is, so is that. | ||
+ | As that, so this." | ||
+ | Within & without, | ||
+ | he should let desire for the body | ||
+ | fade away. | ||
+ | With desire & passion faded away, | ||
+ | the discerning monk arrives here: | ||
+ | at the deathless, | ||
+ | the calm, | ||
+ | the undying state | ||
+ | of Unbinding. | ||
+ | |||
+ | This two-footed, filthy, evil-smelling, | ||
+ | filled-with-various-carcasses, | ||
+ | oozing-out-here-& | ||
+ | Whoever would think, | ||
+ | on the basis of a body like this, | ||
+ | to exalt himself or disparage another: | ||
+ | |||
+ | What is that | ||
+ | if not blindness? | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | <div excerpt>" | ||
+ | |||
+ | "' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | // | ||
+ | |||
+ | <div freeverse> | ||
+ | I'm old & weak, | ||
+ | my complexion dull. | ||
+ | I've blurry eyes | ||
+ | and trouble hearing, | ||
+ | but may I not perish deluded, | ||
+ | | ||
+ | Teach me the Dhamma | ||
+ | so that I may know | ||
+ | the abandoning here | ||
+ | of birth & aging. | ||
+ | ]!</ | ||
+ | |||
+ | <div freeverse> | ||
+ | Seeing people suffering | ||
+ | on account of their bodies — | ||
+ | heedless people are oppressed | ||
+ | on account of their bodies — | ||
+ | then heedful, Pingiya, | ||
+ | let go of the body | ||
+ | for the sake of no further becoming. | ||
+ | ]!</ | ||
+ | |||
+ | <div freeverse> | ||
+ | In the four cardinal directions, | ||
+ | the four intermediate, | ||
+ | above & below | ||
+ | — the ten directions — | ||
+ | there is nothing in the world | ||
+ | unseen, unheard, | ||
+ | unsensed, uncognized by you. | ||
+ | Teach me the Dhamma | ||
+ | so that I may know | ||
+ | the abandoning here | ||
+ | of birth & aging. | ||
+ | ]!</ | ||
+ | |||
+ | <div freeverse> | ||
+ | Seeing people, | ||
+ | victims of craving — | ||
+ | aflame, overwhelmed with aging — | ||
+ | then heedful, Pingiya, | ||
+ | let go of craving | ||
+ | for the sake of no further becoming. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | //Manava:// | ||
+ | |||
+ | <div freeverse> | ||
+ | On seeing an old person; | ||
+ | & | ||
+ | a person in pain, diseased; | ||
+ | & | ||
+ | a person dead, gone to life's end, | ||
+ | I left | ||
+ | for the life gone forth, | ||
+ | abandoning the sensuality | ||
+ | that entices the heart. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | All too soon, this body | ||
+ | will lie on the ground | ||
+ | cast off, | ||
+ | bereft of consciousness, | ||
+ | like a useless scrap | ||
+ | of wood. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Look at the beautified image, | ||
+ | a heap of festering wounds, shored up: | ||
+ | ill, but the object | ||
+ | of many resolves, | ||
+ | where there is nothing | ||
+ | lasting or sure. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | A city made of bones, | ||
+ | plastered over with flesh & blood, | ||
+ | whose hidden treasures are: | ||
+ | pride & contempt, | ||
+ | aging & death. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | This unlistening man | ||
+ | matures like an ox. | ||
+ | His muscles develop, | ||
+ | his discernment not. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | // | ||
+ | |||
+ | <div freeverse> | ||
+ | As if sent by a curse, | ||
+ | it drops on us — | ||
+ | | ||
+ | The body seems other, | ||
+ | though it's still the same one. | ||
+ | I'm still here | ||
+ | & have never been absent from it, | ||
+ | but I remember myself | ||
+ | as if somebody else' | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | // | ||
+ | |||
+ | <div freeverse> | ||
+ | This swarthy woman | ||
+ | [preparing a corpse for cremation] | ||
+ | — crow-like, enormous — | ||
+ | breaking a thigh & then the other | ||
+ | thigh, | ||
+ | breaking an arm & then the other | ||
+ | arm, | ||
+ | cracking open the head, | ||
+ | like a pot of curds, | ||
+ | she sits with them heaped up beside her. | ||
+ | |||
+ | Whoever, unknowing, | ||
+ | makes acquisitions | ||
+ | — the fool — | ||
+ | returns over & over | ||
+ | to suffering & stress. | ||
+ | So, discerning, | ||
+ | don't make acquisitions. | ||
+ | May I never lie | ||
+ | with my head cracked open | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | // | ||
+ | |||
+ | <div freeverse> | ||
+ | I, a monk, | ||
+ | gone to the charnel ground, | ||
+ | saw a woman cast away, | ||
+ | discarded | ||
+ | there in the cemetery. | ||
+ | |||
+ | Though some were disgusted, | ||
+ | seeing her — dead, evil — | ||
+ | lust | ||
+ | appeared, | ||
+ | as if I were blind | ||
+ | to the oozings. | ||
+ | |||
+ | In less time than it takes | ||
+ | for rice to cook, | ||
+ | I got out of that place. | ||
+ | Mindful, alert, I | ||
+ | sat down to one side. | ||
+ | Then apt attention arose in me, | ||
+ | the drawbacks appeared, | ||
+ | disenchantment stood | ||
+ | at an even keel: | ||
+ | |||
+ | With that, my heart was released. | ||
+ | See the Dhamma' | ||
+ | The three knowledges | ||
+ | have been attained; | ||
+ | the Awakened One's bidding, | ||
+ | done. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | 'What wrong have I done you | ||
+ | that you stand in my way? | ||
+ | It's not proper, my friend, | ||
+ | that a man should touch | ||
+ | a woman gone forth. | ||
+ | I respect the Master' | ||
+ | the training pointed out by the one well-gone. | ||
+ | I am pure, without blemish: | ||
+ | Why do you stand in my way? | ||
+ | You — your mind agitated, impassioned; | ||
+ | I — unagitated, unimpassioned, | ||
+ | with a mind entirely freed: | ||
+ | Why do you stand in my way?' | ||
+ | |||
+ | 'You are young & not bad-looking, | ||
+ | what need do you have for going forth? | ||
+ | Throw off your ochre robe — | ||
+ | Come, let's delight in the flowering grove. | ||
+ | A sweetness they exude everywhere, | ||
+ | the towering trees with their pollen. | ||
+ | The beginning of spring is a pleasant season — | ||
+ | Come, let's delight in the flowering grove. | ||
+ | The trees with their blossoming tips | ||
+ | moan, as it were, in the breeze: | ||
+ | What delight will you have | ||
+ | if you plunge into the grove alone? | ||
+ | Frequented by herds of wild beasts, | ||
+ | disturbed by elephants rutting & aroused: | ||
+ | you want to go | ||
+ | unaccompanied | ||
+ | into the great, lonely, frightening grove? | ||
+ | Like a doll made of gold, you will go about, | ||
+ | like a goddess in the gardens of heaven. | ||
+ | With delicate, smooth Kasi fabrics, | ||
+ | you will shine, O beauty without compare. | ||
+ | I would gladly do your every bidding | ||
+ | if we were to dwell in the glade. | ||
+ | For there is no creature dearer to me | ||
+ | than you, O nymph with the languid regard. | ||
+ | If you do as I ask, happy, come live in my house. | ||
+ | Dwelling in the calm of a palace, | ||
+ | have women wait on you, | ||
+ | wear delicate Kasi fabrics, | ||
+ | adorn yourself with garlands & creams. | ||
+ | I will make you many & varied ornaments | ||
+ | of gold, jewels, & pearls. | ||
+ | Climb onto a costly bed, | ||
+ | scented with sandalwood carvings, | ||
+ | with a well-washed coverlet, beautiful, | ||
+ | spread with a woolen quilt, brand new. | ||
+ | Like a blue lotus rising from the water | ||
+ | where no human beings dwell, | ||
+ | you will go to old age with your limbs unseen, | ||
+ | if you stay as you are in the holy life.' | ||
+ | |||
+ | 'What do you assume of any essence, | ||
+ | here in this cemetery grower, filled with corpses, | ||
+ | this body destined to break up? | ||
+ | What do you see when you look at me, | ||
+ | you who are out of your mind?' | ||
+ | |||
+ | ' | ||
+ | are like those of a fawn, | ||
+ | like those of a sprite in the mountains. | ||
+ | Seeing your eyes, my sensual delight | ||
+ | grows all the more. | ||
+ | Like tips they are, of blue lotuses, | ||
+ | in your golden face | ||
+ | — spotless: | ||
+ | Seeing your eyes, my sensual delight | ||
+ | grows all the more. | ||
+ | Even if you should go far away, | ||
+ | I will think only of your pure, | ||
+ | long-lashed gaze, | ||
+ | for there is nothing dearer to me | ||
+ | than your eyes, O nymph with the languid regard.' | ||
+ | |||
+ | 'You want to stray from the road, | ||
+ | you want the moon as a plaything, | ||
+ | you want to jump over Mount Sineru, | ||
+ | you who have designs on one born of the Buddha. | ||
+ | For there is nothing anywhere at all | ||
+ | in the cosmos with its gods, | ||
+ | that would be an object of passion for me. | ||
+ | I don't even know what that passion would be, | ||
+ | for it's been killed, root & all, by the path. | ||
+ | Like embers from a pit — scattered, | ||
+ | like a bowl of poison — evaporated, | ||
+ | I don't even see what that passion would be, | ||
+ | for it's been killed, root & all, by the path. | ||
+ | Try to seduce one who hasn't reflected on this, | ||
+ | or who has not followed the Master' | ||
+ | But try it with this one who knows | ||
+ | and you suffer. | ||
+ | For in the midst of praise & blame, | ||
+ | pleasure & pain, | ||
+ | my mindfulness stands firm. | ||
+ | Knowing the unattractiveness | ||
+ | of things compounded, | ||
+ | my mind cleaves to nothing at all. | ||
+ | I am a follower of the one well-gone, | ||
+ | riding the vehicle of the eightfold way: | ||
+ | My arrow removed, effluent-free, | ||
+ | I delight, having gone to an empty dwelling. | ||
+ | For I have seen well-painted puppets, | ||
+ | hitched up with sticks & strings, | ||
+ | made to dance in various ways. | ||
+ | When the sticks & strings are removed, | ||
+ | thrown away, scattered, shredded, | ||
+ | smashed into pieces, not to be found, | ||
+ | in what will the mind there make its home? | ||
+ | This body of mine, which is just like that, | ||
+ | when devoid of dhammas doesn' | ||
+ | When, devoid of dhammas, it doesn' | ||
+ | in what will the mind there make its home? | ||
+ | Like a mural you've seen, painted on a wall, | ||
+ | smeared with yellow orpiment, | ||
+ | there your vision has been distorted, | ||
+ | meaningless your human perception. | ||
+ | Like an evaporated mirage, | ||
+ | like a tree of gold in a dream, | ||
+ | like a magic show in the midst of a crowd — | ||
+ | you run blind after what is unreal. | ||
+ | Resembling a ball of sealing wax, | ||
+ | set in a hollow, | ||
+ | with a bubble in the middle | ||
+ | and bathed with tears, | ||
+ | eye secretions are born there too: | ||
+ | The parts of the eye | ||
+ | are rolled all together | ||
+ | in various ways.' | ||
+ | |||
+ | Plucking out her lovely eye, | ||
+ | with mind unattached | ||
+ | she felt no regret. | ||
+ | |||
+ | 'Here, take this eye. It's yours.' | ||
+ | |||
+ | Straightaway she gave it to him. | ||
+ | Straightaway his passion faded right there, | ||
+ | and he begged her forgiveness. | ||
+ | |||
+ | 'Be well, follower of the holy life. | ||
+ | This sort of thing | ||
+ | won't happen again. | ||
+ | Harming a person like you | ||
+ | is like embracing a blazing fire, | ||
+ | It is as if I have seized a poisonous snake. | ||
+ | So may you be well. Forgive me.' | ||
+ | |||
+ | And released from there, the nun | ||
+ | went to the excellent Buddha' | ||
+ | When she saw the mark of his excellent merit, | ||
+ | her eye became | ||
+ | as it was before. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Ornamented, finely clothed | ||
+ | garlanded, adorned, | ||
+ | her feet stained red with lac, | ||
+ | she wore slippers: | ||
+ | a courtesan. | ||
+ | |||
+ | Stepping out of her slippers — | ||
+ | her hands raised before me, | ||
+ | palm-to-palm over her heart — | ||
+ | she softly, tenderly, | ||
+ | in measured words | ||
+ | spoke to me first: | ||
+ | "You are young, recluse. | ||
+ | Heed my message: | ||
+ | Partake of human sensuality. | ||
+ | I will give you luxury. | ||
+ | Truly I vow to you, | ||
+ | I will tend to you as to a fire. | ||
+ | When we are old, | ||
+ | both leaning on canes, | ||
+ | then we will both become contemplatives, | ||
+ | winning the benefits of both worlds." | ||
+ | |||
+ | And seeing her before me — | ||
+ | a courtesan, ornamented, finely clothed, | ||
+ | hands palm-to-palm over her heart — | ||
+ | like a snare of death laid out, | ||
+ | apt attention arose in me, | ||
+ | the drawbacks appeared, | ||
+ | | ||
+ | at an even keel:\\ | ||
+ | |||
+ | With that, my heart was released. | ||
+ | See the Dhamma' | ||
+ | The three knowledges | ||
+ | have been attained; | ||
+ | the Buddha' | ||
+ | done. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | //Kappa:// | ||
+ | |||
+ | <div freeverse> | ||
+ | Full of the many clans of impurities, | ||
+ | the great manufacturer of excrement, | ||
+ | like a stagnant pool, | ||
+ | a great tumor, | ||
+ | great wound, | ||
+ | full of blood & lymph, | ||
+ | immersed in a cesspool, | ||
+ | trickling liquids, | ||
+ | is oozing foulness — always. | ||
+ | Bound together with sixty sinews, | ||
+ | plastered with a stucco of muscle, | ||
+ | wrapped in a jacket of skin, | ||
+ | this foul body is of no worth at all. | ||
+ | Linked together with a chain of bones, | ||
+ | stitched together with tendon-threads, | ||
+ | it produces its various postures, | ||
+ | from being hitched up together. | ||
+ | Headed surely to death, | ||
+ | in the presence of the King of Mortality, | ||
+ | the man who learns to discard it right here, | ||
+ | goes wherever he wants. | ||
+ | |||
+ | Covered with ignorance, | ||
+ | the body's tied down with a four-fold tie, | ||
+ | sunk in the floods, | ||
+ | caught in the net of latencies, | ||
+ | conjoined with five hindrances, | ||
+ | given over to thought, | ||
+ | accompanied with the root of craving, | ||
+ | roofed with delusion' | ||
+ | That's how the body functions, | ||
+ | compelled by the compulsion of kamma, | ||
+ | but its attainment ends | ||
+ | in ruin. | ||
+ | Its many becomings go | ||
+ | to ruin. | ||
+ | |||
+ | These who hold to this body as //mine// | ||
+ | — blind fools, people run-of-the-mill — | ||
+ | fill the horrific cemetery, | ||
+ | taking on further becoming. | ||
+ | Those who stay uninvolved with this body | ||
+ | — as they would with a serpent | ||
+ | smeared with dung — | ||
+ | disgorging the root of becoming, | ||
+ | from lack of effluent, | ||
+ | will be totally Unbound. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span # | ||
+ | :: The four-fold tie: greed, ill will, attachment to precepts & practice, and dogmatic obsession with views. | ||
+ | |||
+ | ? <span # | ||
+ | :: Floods: passion for sensuality, becoming, views, and ignorance. See [[en: | ||
+ | |||
+ | ? <span # | ||
+ | :: Latencies: pride, ignorance, lust, aversion, uncertainty, | ||
+ | |||
+ | ? <span # | ||
+ | :: Hindrances: sensual desire, ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty. | ||
+ | |||
+ | ? <span # | ||
+ | :: The root of becoming: craving. | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | // | ||
+ | |||
+ | <div freeverse> | ||
+ | Black was my hair | ||
+ | — the color of bees — | ||
+ | & curled at the tips; | ||
+ | with age, it looked like coarse hemp. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Fragrant, like a perfumed basket | ||
+ | filled with flowers: my coiffure. | ||
+ | With age it smelled musty, | ||
+ | like animal fur. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Thick & lush, like a well-tended grove, | ||
+ | made splendid, the tips elaborate | ||
+ | with comb & pin. | ||
+ | With age, it grew thin | ||
+ | & bare here & there. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Adorned with gold & delicate pins, | ||
+ | it was splendid, ornamented with braids. | ||
+ | Now, with age, | ||
+ | that head has gone bald. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Curved, as if well-drawn by an artist, | ||
+ | my brows were once splendid. | ||
+ | With age, they droop down in folds. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Radiant, brilliant like jewels, | ||
+ | my eyes: elongated, black — deep black. | ||
+ | With age, they' | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Like a delicate peak, my nose | ||
+ | was splendid in the prime of my youth. | ||
+ | With age, it's like a long pepper. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Like bracelets — well-fashioned, | ||
+ | my ears were once splendid. | ||
+ | With age, they droop down in folds. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Like plaintain buds in their color, | ||
+ | my teeth were once splendid. | ||
+ | With age, they' | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Like that of a cuckoo in the dense jungle, | ||
+ | flitting through deep forest thickets: | ||
+ | sweet was the tone of my voice. | ||
+ | With age, it cracks here & there. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Smooth — like a conch shell well-polished — | ||
+ | my neck was once splendid. | ||
+ | With age, it's broken down, bent. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Like rounded door-bars — both of them — | ||
+ | my arms were once splendid. | ||
+ | With age, they' | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Adorned with gold & delicate rings, | ||
+ | my hands were once splendid. | ||
+ | With age, they' | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Swelling, round, firm, & high, | ||
+ | both my breasts were once splendid. | ||
+ | In the drought of old age, they dangle | ||
+ | like empty old water bags. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Like a sheet of gold, well-burnished, | ||
+ | my body was splendid. | ||
+ | Now it's covered with very fine wrinkles. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Smooth in their lines, like an elephant' | ||
+ | both my thighs were once splendid. | ||
+ | With age, they' | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Adorned with gold & delicate anklets, | ||
+ | my calves were once splendid. | ||
+ | With age, they' | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | As if they were stuffed with soft cotton, | ||
+ | both my feet were once splendid. | ||
+ | With age, they' | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | |||
+ | Such was this physical heap, | ||
+ | now: decrepit, the home of pains, many pains. | ||
+ | A house with its plaster all fallen off. | ||
+ | The truth of the Truth-speaker' | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | //Nanda:// | ||
+ | |||
+ | <div freeverse> | ||
+ | "Sick, putrid, unclean: | ||
+ | look, Nanda, at this physical heap. | ||
+ | Through contemplation of the foul, | ||
+ | develop your mind, | ||
+ | make it one, well-centered. | ||
+ | |||
+ | As this [your body], so that. | ||
+ | As that, so this. | ||
+ | It gives off a foul stench, | ||
+ | the delight of fools." | ||
+ | |||
+ | Considering it thus, | ||
+ | untiring, both day & night, | ||
+ | I, with my own discernment | ||
+ | dissecting it, | ||
+ | saw. | ||
+ | |||
+ | And as I, heedful, | ||
+ | examined it aptly, | ||
+ | //this// body — as it actually is — | ||
+ | was seen inside & out. | ||
+ | |||
+ | Then was I disenchanted with the body | ||
+ | & dispassionate within: | ||
+ | Heedful, detached, | ||
+ | calmed was I. | ||
+ | |||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | //Sona:// | ||
+ | |||
+ | <div freeverse> | ||
+ | Ten children having borne | ||
+ | from this bodily congeries, | ||
+ | so I, now weak and old, | ||
+ | approached a Bhikkhuni. | ||
+ | |||
+ | The Dhamma she taught me — | ||
+ | groups, sense-spheres and elements, | ||
+ | I heard the Dhamma, | ||
+ | and having shaved my hair, went forth. | ||
+ | |||
+ | While still a probationer | ||
+ | I purified the eye divine; | ||
+ | Former lives I knew, | ||
+ | and where I lived before. | ||
+ | |||
+ | One-pointed, | ||
+ | the Signless I developed, | ||
+ | immediately released, | ||
+ | unclinging now and quenched! | ||
+ | Knowing the five groups well, | ||
+ | they still exist; but with their roots removed. | ||
+ | Unmovable am I, | ||
+ | on a stable basis sure, | ||
+ | now rebirth is no more. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== V. Samatha/ | ||
+ | <div chapter> | ||
+ | <span anchor #part5> </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned. | ||
+ | |||
+ | "When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "I have given you this simile to convey a message. The message is this: The fortress stands for this body — composed of four elements, born of mother & father, nourished with rice & barley gruel, subject to constant rubbing & abrasion, to breaking & falling apart. The six gates stand for the six internal sense media. The gatekeeper stands for mindfulness. The swift pair of messengers stands for tranquillity // | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Yes, friend," | ||
+ | |||
+ | Ven. Ananda said: " | ||
+ | |||
+ | "There is the case where a monk has developed insight preceded by tranquillity. As he develops insight preceded by tranquillity, | ||
+ | |||
+ | "Then there is the case where a monk has developed tranquillity preceded by insight. As he develops tranquillity preceded by insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed. | ||
+ | |||
+ | "Then there is the case where a monk has developed tranquillity in tandem with insight. As he develops tranquillity in tandem with insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed. | ||
+ | |||
+ | "Then there is the case where a monk's mind has its restlessness concerning the Dhamma [Comm: the corruptions of insight] well under control. There comes a time when his mind grows steady inwardly, settles down, and becomes unified & concentrated. In him the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed. | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "There is the case of the individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment. Then there is the case of the individual who has attained insight into phenomena through heightened discernment, | ||
+ | |||
+ | "The individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment, | ||
+ | |||
+ | "As for the individual who has attained insight into phenomena through heightened discernment, | ||
+ | |||
+ | "As for the individual who has attained neither internal tranquillity of awareness nor insight into phenomena through heightened discernment, | ||
+ | |||
+ | "As for the individual who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment, | ||
+ | |||
+ | "These are four types of individuals to be found existing in the world." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "For him — infatuated, attached, confused, not remaining focused on their drawbacks — the five clinging-aggregates head toward future accumulation. The craving that makes for further becoming — accompanied by passion & delight, relishing now this & now that — grows within him. His bodily disturbances & mental disturbances grow. His bodily torments & mental torments grow. His bodily distresses & mental distresses grow. He is sensitive both to bodily stress & mental stress... | ||
+ | |||
+ | " | ||
+ | |||
+ | "For him — uninfatuated, | ||
+ | |||
+ | "Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, | ||
+ | |||
+ | "He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge whatever qualities are to be developed through direct knowledge, and realizes through direct knowledge whatever qualities are to be realized through direct knowledge. | ||
+ | |||
+ | "And what qualities are to be comprehended through direct knowledge? 'The five clinging-aggregates,' | ||
+ | |||
+ | "And what qualities are to be abandoned through direct knowledge? Ignorance & craving for becoming: these are the qualities that are to be abandoned through direct knowledge. | ||
+ | |||
+ | "And what qualities are to be developed through direct knowledge? tranquillity & insight: these are the qualities that are to be developed through direct knowledge. | ||
+ | |||
+ | "And what qualities are to be realized through direct knowledge? Clear knowing & release: these are the qualities that are to be realized through direct knowledge." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== VI. Mindfulness/ | ||
+ | <div chapter> | ||
+ | <span anchor #part6> </ | ||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | //Sister Dhammadinna:// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | //[The Buddha:]// "Then, monk, you should train yourself thus: 'My mind will be established inwardly, well-composed. No evil, unskillful qualities, once they have arisen, will remain consuming the mind.' That's how you should train yourself. | ||
+ | |||
+ | "Then you should train yourself thus: ' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: ' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: 'I will remain focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should train yourself: 'I will remain focused on feelings in & of themselves... the mind in & of itself ... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, then wherever you go, you will go in comfort. Wherever you stand, you will stand in comfort. Wherever you sit, you will sit in comfort. Wherever you lie down, you will lie down in comfort." | ||
+ | |||
+ | Then that monk, having been admonished by the admonishment from the Blessed One, got up from his seat and bowed down to the Blessed One, circled around him, keeping the Blessed One to his right side, and left. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Then the Tathagata trains him further: 'Come, monk, remain focused on the body in & of itself, but do not think any thoughts connected with the body. Remain focused on feelings in & of themselves, but do not think any thoughts connected with feelings. Remain focused on the mind in & of itself, but do not think any thoughts connected with mind. Remain focused on mental qualities in & of themselves, but do not think any thoughts connected with mental qualities.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "' | ||
+ | |||
+ | " | ||
+ | |||
+ | "Even those who are arahants — whose mental effluents are ended, who have reached fulfillment, | ||
+ | |||
+ | "So even those who are new, not long gone-forth, only recently come to this doctrine & discipline, should be roused, encouraged, & exhorted by you to develop the four frames of reference [in this way]." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "In the same way, there are cases where a foolish, inexperienced, | ||
+ | |||
+ | "Now suppose that there is a wise, experienced, | ||
+ | |||
+ | "In the same way, there are cases where a wise, experienced, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "There is the case of a monk who remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains thus focused on the body in & of itself, a fever based on the body arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme [Comm: such as recollection of the Buddha]. As his mind is directed to any inspiring theme, delight arises within him. In one who feels delight, rapture arises. In one whose mind is enraptured, the body grows serene. His body serene, he feels pleasure. As he feels pleasure, his mind grows concentrated. He reflects, 'I have attained the aim to which my mind was directed. Let me withdraw [my mind from the inspiring theme].' | ||
+ | |||
+ | " | ||
+ | |||
+ | "This, Ananda, is development based on directing. And what is development based on not directing? A monk, when not directing his mind to external things, discerns, 'My mind is not directed to external things. It is not attentive to what is in front or behind. It is released & undirected. And furthermore I remain focused on the body in & of itself. I am ardent, alert, mindful, & at ease.' | ||
+ | |||
+ | "When not directing his mind to external things, he discerns, 'My mind is not directed to external things. It is not attentive to what is in front or behind. It is released & undirected. And furthermore I remain focused on feelings... mind...mental qualities in & of themselves. I am ardent, alert, mindful, & at ease.' | ||
+ | |||
+ | "This, Ananda, is development based on not directing. | ||
+ | |||
+ | "Now, Ananda, I have taught you development based on directing and development based on not directing. What a teacher should do out of compassion for his disciples, seeking their welfare, that I have done for you. Over there are [places to sit at] the foot of trees. Over there are empty dwellings. Practice jhana, Ananda. Do not be heedless. Do not be remorseful in the future. That is our instruction to you all." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== VII. Jhana/ | ||
+ | <div chapter> | ||
+ | <span anchor #part7> </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | There' | ||
+ | for one with no discernment, | ||
+ | no discernment | ||
+ | for one with no jhana. | ||
+ | But one with both jhana | ||
+ | & discernment: | ||
+ | // | ||
+ | of Unbinding. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "If someone, rightly describing a person, were to say, 'He has attained mastery & perfection in noble virtue...noble concentration...noble discernment...noble release,' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "' | ||
+ | |||
+ | " | ||
+ | |||
+ | "' | ||
+ | |||
+ | [Similarly with the other levels of jhana up through the dimension of nothingness.] | ||
+ | |||
+ | "Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions — the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of feeling & perception — I tell you that they are to be rightly explained by those monks who are meditators, skilled in attaining, skilled in attaining & emerging, who have attained & emerged in dependence on them." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | //Ananda:// "Yes, householder, | ||
+ | |||
+ | [Similarly with the other levels of jhana up through the dimension of nothingness and the four releases of awareness based on good will, compassion, appreciation, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | //Udayin:// "But what is the pleasure here, my friend, where there is nothing felt?" | ||
+ | |||
+ | // | ||
+ | |||
+ | "Now there is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters & remains in the first jhana...If, as he remains there, he is beset with attention to perceptions dealing with // | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "He discerns that 'If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space and to develop the mind along those lines, that would be fabricated. (Similarly with the dimensions of the infinitude of consciousness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | [[http:// | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |