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Digha Nikaya2. The Fruits of the Contemplative Life
(Sàmannaphala sutta)translated by Bhikkhu Thanissaro
Translator's Introduction
This discourse is one of the masterpieces of the Pali Canon. At heart, it is a comprehensive portrait of the Buddhist path of training, illustrating each stage of the training with vivid similes. This portrait is placed in juxtaposition to the Buddhist view of the teachings of rival philosophical teachers of the time, showing how the Buddha -- in contradistinction to the inflexible, party-line approach of his contemporaries -- presented his teaching in a way that was pertinent and sensitive to the needs of his listeners. This larger portrait of the intellectual landscape of early Budhist India is then presented in a moving narrative frame: the sad story of King Ajatasattu.
Ajatasattu was the son of King Bimbisara of Magadha, one of the Buddha's earliest followers. Urged on by Devadatta -- the Buddha's cousin, who wished to use Ajatasattu's support in his bid to take over the Buddha's position as head of the Sangha -- Ajatasattu arranged for his father's death so that he could secure his own position on the throne. As a result of this evil deed, he was destined not only to be killed by his own son -- Udayibhadda (mentioned in the discourse) -- but also to take immediate rebirth in one of the lowest regions of hell.
In this discourse, Ajatasattu visits the Buddha in hopes that the latter will bring some peace to his mind. The question he puts to the Buddha shows the limited level of his own understanding, so the Buddha patiently describes the steps of the training, beginning at a very basic level and gradually moving up, as a way of raising the king's spiritual horizons. At the end of the talk, Ajatasattu takes refuge in the Triple Gem. Although his earlier deeds were so heavy that this expression of faith could have only limited consequences in the immediate present, the Commentary assures us that the king's story would ultimately have a happy ending. After the Buddha's death, he sponsored the First Council, at which a congress of arahant disciples produced the first standardized account of the Buddha's teachings. As a result of the merit coming from this deed, Ajatasattu is destined -- after his release from hell -- to attain Awakening as a Private Buddha.
I have heard that on one occasion the Blessed One was staying at Rajagaha, in Jivaka Komarabhacca's mango grove, with a large community of monks -- 1,250 monks in all. Now at that time -- it being the observance day, the full-moon night of the water-lily season, the fourth month of the rains -- King Ajatasattu of Magadha, the son of Queen Videha, was sitting on the roof terrace of his palace surround by his ministers. Then he felt inspired to exclaim: "How wonderful is this moonlit night! How beautiful...How lovely...How inspiring...How auspicious is this moonlit night! What priest or contemplative should we visit tonight who might enlighten and bring peace to our mind?"
When this was said, one of the ministers said to the king: "Your majesty, there is Purana Kassapa, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind."
When this was said, the king remained silent.
Then another minister said to the king: "Your majesty, there is Makkhali Gosala..." ..."Your majesty, there is Ajita Kesakambala..." ..."Your majesty, there is Pakudha Kaccayana..." ..."Your majesty, there is Sañjaya Belatthaputta..." ..."Your majesty, there is Nigantha Nataputta, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind."
When this was said, the king remained silent.
All this time Jivaka Komarabhacca was sitting silently not far from the king. So the king said to him, "Friend Jivaka, why are you silent?"
"Your majesty, there is the Blessed One, worthy and rightly self-awakened, staying in my mango grove with a large community of monks -- 1,250 monks in all. Concerning this Blessed One, this admirable report has been spread: 'Surely, the Blessed One is worthy and rightly self-awakened, consummate in clear knowing and conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of tamable people, teacher of beings human and divine, awakened, blessed.' Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind."
"Then in that case, friend Jivaka, have the riding elephants prepared."
Having replied, "As you say, your majesty," having had five hundred female elephants prepared as well as the king's personal tusker, Jivaka announced to the king: "Your majesty, your riding elephants are prepared. Do what you think it is now time to do."
Then the king, having had five hundred of his women mounted on the five hundred female elephants -- one on each -- and having mounted his own personal tusker, set out from the capital in full royal state, with attendants carrying torches, headed for Jivaka Komarabhacca's mango grove. But when the king was not far from the mango grove, he was gripped with fear, trepidation, his hair standing on end. Fearful, agitated, his hair standing on end, he said to Jivaka Komarabhacca: "Friend Jivaka, you aren't deceiving me, are you? You aren't betraying me, are you? You aren't turning me over to my enemies, are you? How can there be such a large community of monks -- 1,250 in all -- with no sound of sneezing, no sound of coughing, no voices at all?"
"Don't be afraid, great king. Don't be afraid. I'm not deceiving you or betraying you or turning you over to your enemies. Go forward, great king, go forward! Those are lamps burning in the pavilion hall."
Then the king, going as far on his tusker as the ground would permit, dismounted and approached the door of the pavilion on foot. On arrival, he asked Jivaka: "Where, friend Jivaka, is the Blessed One?"
"That is the Blessed One, great king, sitting against the middle pillar, facing east, surrounded by the community of monks."
Then the king approached the Blessed One and, on reaching him, stood to one side. As he was standing there -- surveying the community of monks sitting in absolute silence, as calm as a lake -- he felt inspired to exclaim: "May my son, Prince Udayibhadda, enjoy the same peace that this community of monks now enjoys!"
[The Blessed One said:] "Have you come, great king, together with your affections?"
"Venerable sir, my son, Prince Udayibhadda, is very dear to me. May he enjoy the same peace that this community of monks now enjoys!"
Then, bowing down to the Blessed One, and saluting the community of monks with his hands palm-to-palm over his heart, he sat to one side. As he was sitting there, he said to the Blessed One: "I would like to ask the Blessed One about a certain issue, if he would give me the opportunity to explain my question."
"Ask, great king, whatever you like."
(The King's Question)
"Venerable sir, there are these common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give happiness and pleasure to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to priests and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?"
"Do you remember, great king, ever having asked this question of other priests and contemplatives?"
"Yes, I do."
"If it isn't troublesome for you, how did they answer?"
"No, it's not troublesome for me wherever the Blessed One -- or someone like the Blessed One -- is sitting."
"Then speak, great king."
(Non-action)
"Once, venerable sir, I approached Purana Kassapa and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat down to one side. As I was sitting there I asked him: 'Venerable Kassapa, there are these common craftsmen...They live off the fruits of their crafts, visible in the here and now...Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in there here and now?'
"When this was said, Purana Kassapa said to me, 'Great king, in acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood -- one does no evil. If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. Even if one were to go along the left bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action. The thought occurred to me: 'How can anyone like me think of disparaging a priest or contemplative living in his realm?' Yet I neither delighted in Purana Kassapa's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
(Purification through Wandering-on)
"Another time I approached Makkhali Gosala and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat down to one side. As I was sitting there I asked him: 'Venerable Gosala, there are these common craftsmen...They live off the fruits of their crafts, visible in the here and now...Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in there here and now?'
"When this was said, Makkhali Gosala said to me, 'Great king, there is no cause, no requisite condition, for the defilement of beings. Beings are defiled without cause, without requisite condition. There is no cause, no requisite condition, for the purification of beings. Beings are purified without cause, without requisite condition. There is nothing self-caused, nothing other-caused, nothing human-caused. There is no strength, no effort, no human energy, no human endeavor. All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they are sensitive to pleasure and pain in the six great classes of birth.
"'There are 1,406,600 principle modes of origin. There are 500 kinds of kamma, five kinds, and three kinds; full kamma and half kamma. There are 62 pathways, 62 sub-eons, six great classes of birth, eight classes of men, 4,900 modes of livelihood, 4,900 kinds of wanderers, 4,900 Naga-abodes, 2,000 faculties, 3,000 hells, 36 dust-realms, seven spheres of percipient beings, seven spheres of non-percipient beings, seven kinds of jointed plants, seven kinds of deities, seven kinds of human beings, seven kinds of demons, seven great lakes, seven major knots, seven minor knots, 700 major precipices, 700 minor precipices, 700 major dreams, 700 minor dreams, 84,000 great aeons. Having transmigrated and wandered on through these, the wise and the foolish alike will put an end to pain.
"'Though one might think, "Through this morality, this practice, this austerity, or this holy life I will ripen unripened kamma and eliminate ripened kamma whenever touched by it" -- that is impossible. Pleasure and pain are measured out, the wandering-on is fixed in its limits. There is no shortening or lengthening, no accelerating or decelerating. Just as a ball of string, when thrown, comes to its end simply by unwinding, in the same way, having transmigrated and wandered on, the wise and the foolish alike will put an end to pain.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on. The thought occurred to me: 'How can anyone like me think of disparaging a priest or contemplative living in his realm?' Yet I neither delighted in Makkhali Gosala's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
(Annihilation)
"Another time I approached Ajita Kesakambala and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat down to one side. As I was sitting there I asked him: 'Venerable Ajita, there are these common craftsmen...They live off the fruits of their crafts, visible in the here and now...Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in there here and now?'
"When this was said, Ajita Kesakambala said to me, 'Great king, there is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves. A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes.  The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambala answered with annihilation. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambala answered with annihilation. The thought occurred to me: 'How can anyone like me think of disparaging a priest or contemplative living in his realm?' Yet I neither delighted in Ajita Kesakambala's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
(Non-relatedness)
"Another time I approached Pakudha Kaccayana and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat down to one side. As I was sitting there I asked him: 'Venerable Kaccayana, there are these common craftsmen...They live off the fruits of their crafts, visible in the here and now...Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in there here and now?'
"When this was said, Pakudha Kaccayana said to me, 'Great king, there are these seven substances -- unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar -- that do not alter, do not change, do not interfere with one another, are incapable of causing one another pleasure, pain, or both pleasure and pain. Which seven? The earth-substance, the liquid-substance, the fire-substance, the wind-substance, pleasure, pain, and the soul as the seventh. These are the seven substances -- unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar -- that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain.
"'And among them there is no killer nor one who causes killing, no hearer nor one who causes hearing, no cognizer nor one who causes cognition. When one cuts off [another person's] head, there is no one taking anyone's life. It is simply between the seven substances that the sword passes.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness. The thought occurred to me: 'How can anyone like me think of disparaging a priest or contemplative living in his realm?' Yet I neither delighted in Pakudha Kaccayana's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
(Fourfold Restraint)
"Another time I approached Nigantha Nataputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat down to one side. As I was sitting there I asked him: 'Venerable Aggivessana, there are these common craftsmen...They live off the fruits of their crafts, visible in the here and now...Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in there here and now?'
"When this was said, Nigantha Nataputta said to me, 'Great king, there is the case where the Nigantha -- the knotless one -- is restrained with the fourfold restraint. And how is the Nigantha restrained with the fourfold restraint? There is the case where the Nigantha is obstructed by all waters, conjoined with all waters, cleansed with all waters, suffused with all waters. This is how the Nigantha is restrained with the fourfold restraint.  Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint. The thought occurred to me: 'How can anyone like me think of disparaging a priest or contemplative living in his realm?' Yet I neither delighted in Nigantha Nataputta's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
(Evasion)
"Another time I approached Sañjaya Belatthaputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat down to one side. As I was sitting there I asked him: 'Venerable Sañjaya, there are these common craftsmen...They live off the fruits of their crafts, visible in the here and now...Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in there here and now?'
"When this was said, Sañjaya Belatthaputta said to me, 'If you ask me if there exists another world [after death], if I thought that there exists another world, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not. If you asked me if there isn't another world...both is and isn't...neither is nor isn't...if there are beings who transmigrate...if there aren't...both are and aren't...neither are nor aren't...if the Tathagata exists after death...doesn't...both...neither exists nor exists after death, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion. The thought occurred to me: 'This -- among these priests and contemplatives -- is the most foolish and confused of all. How can he, when asked about a fruit of the contemplative life, visible here and now, answer with evasion?' Still the thought occurred to me: 'How can anyone like me think of disparaging a priest or contemplative living in his realm?' Yet I neither delighted in Sañjaya Belatthaputta's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
(The First Visible Fruit of the Contemplative Life)
"So, venerable sir, I ask the Blessed One as well: There are these common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give happiness and pleasure to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to priests and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?"
"Yes, it is, great king. But first, with regard to that, I will ask you a counter-question. Answer however you please.  The thought would occur to him: 'Isn't it amazing? Isn't it astounding? -- the destination, the results, of meritorious deeds. For this King Ajatasattu is a human being, and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and replete with the five strands of sensual pleasure -- like a deity, as it were -- while I am his slave, his workman...always watching for the look on his face. I, too, should do meritorious deeds. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'
"So after some time he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Then suppose one of your men were to inform you: 'You should know, your majesty, that that man of yours -- your slave, your workman...always watching for the look on your face...has gone forth from the household life into homelessness...content with the simplest food and shelter, delighting in solitude.' Would you, thus informed, say, 'Bring that man back to me. Make him again be my slave, my workman...always watching for the look on my face!'?"
"Not at all, venerable sir. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection."
"So what do you think, great king. With that being the case, is there a visible fruit of the contemplative life, or is there not?"
"Yes, venerable sir. With that being the case, there certainly is a visible fruit of the contemplative life."
"This, great king, is the first fruit of the contemplative life, visible in the here and now, that I point out to you."
(The Second Visible Fruit of the Contemplative Life)
"But is it possible, venerable sir, to point out yet another fruit of the contemplative life, visible in the here and now?"
"Yes, it is, great king. But first, with regard to that, I will ask you a counter-question. Answer however you please. Suppose there were a man of yours: a farmer, a householder, a taxpayer swelling the royal treasury. The thought would occur to him: 'Isn't it amazing? Isn't it astounding? -- the destination, the results, of meritorious deeds! For this King Ajatasattu is a human being, and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and replete with the five strands of sensual pleasure -- like a deity, as it were -- while I am a farmer, a householder, a taxpayer swelling the royal treasury. I, too, should do meritorious deeds. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'
"So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Then suppose one of your men were to inform you: 'You should know, your majesty, that that man of yours -- the farmer, the householder, the taxpayer swelling the royal treasury...has gone forth from the household life into homelessness...content with the simplest food and shelter, delighting in solitude.' Would you, thus informed, say, 'Bring that man back to me. Make him again be a farmer, a householder, a taxpayer swelling the royal treasury!'?"
"Not at all, venerable sir. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection."
"So what do you think, great king. With that being the case, is there a visible fruit of the contemplative life, or is there not?"
"Yes, venerable sir. With that being the case, there certainly is a visible fruit of the contemplative life."
"This, great king, is the second fruit of the contemplative life, visible in the here and now, that I point out to you."
(Higher Fruits of the Contemplative Life)
"But is it possible, venerable sir, to point out yet another fruit of the contemplative life, visible in the here and now?"
"Yes, it is, great king. Listen and pay close attention. I will speak.
"There is the case, great king, where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.
"A householder or householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'
"So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
"When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness and alertness, and is content.
(The Lesser Section on Virtue)
"And how is a monk consummate in virtue? Abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. This is part of his virtue.
"Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue.
 This, too, is part of his virtue.
"Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. This, too, is part of his virtue.
"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. This, too, is part of his virtue.
"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. This, too, is part of his virtue.
"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This, too, is part of his virtue.
"He abstains from damaging seed and plant life.
"He eats only once a day, refraining from the evening meal and from food at the wrong time of day.
"He abstains from dancing, singing, instrumental music, and from watching shows.
"He abstains from wearing garlands and from beautifying himself with scents and cosmetics.
"He abstains from high and luxurious beds and seats.
"He abstains from accepting gold and money.
"He abstains from accepting uncooked grain...raw meat...women and girls...male and female slaves...goats and sheep...fowl and pigs...elephants, cattle, steeds, and mares...fields and property.
"He abstains from running messages...from buying and selling...from dealing with false scales, false metals, and false measures...from bribery, deception, and fraud.
"He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.
"This, too, is part of his virtue.
(The Intermediate Section on Virtue)
"Whereas some priests and contemplatives, living off food given in faith, are addicted to damaging seed and plant life such as these -- plants propagated from roots, stems, joints, buddings, and seeds -- he abstains from damaging seed and plant life such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to consuming stored-up goods such as these -- stored-up food, stored-up drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat -- he abstains from consuming stored-up goods such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to watching shows such as these -- dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals and drums, painted scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental reviews -- he abstains from watching shows such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to heedless and idle games such as these -- eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities -- he abstains from heedless and idle games such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to high and luxurious furnishings such as these -- over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red cushions for the head and feet -- he abstains from using high and luxurious furnishings such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to scents, cosmetics, and means of beautification such as these -- rubbing powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, using mirrors, ointments, garlands, scents, creams, face-powders, mascara, bracelets, head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white robes -- he abstains from using scents, cosmetics, and means of beautification such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these -- talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not -- he abstains from talking about lowly topics such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to debates such as these -- 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated.  This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to running messages and errands for people such as these -- kings, ministers of state, noble warriors, priests, householders, or youths [who say], 'Go here, go there, take this there, fetch that here' -- he abstains from running messages and errands for people such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, engage in scheming, persuading, hinting, belittling, and pursuing gain with gain, he abstains from forms of scheming and persuading [improper ways of trying to gain material support from donors] such as these. This, too, is part of his virtue.
(The Great Section on Virtue)
"Whereas some priests and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as:
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals --he abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as: determining lucky and unlucky gems, garments, staffs, swords, spears, arrows, bows, and other weapons; women, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, long-eared rodents, tortoises, and other animals -- he abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting:
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat --he abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting:
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such will be the result of the lunar eclipse...the rising, setting, darkening, brightening of the sun, moon, and asterisms --he abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting:
there will be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or they earn their living by counting, accounting, calculation, composing poetry, or teaching hedonistic arts and doctrines --he abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as:
calculating auspicious dates for marriages, betrothals, divorces; for collecting debts or making investments and loans; for being attractive or unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man's tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing forth flames from the mouth, invoking the goddess of luck --he abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as:
promising gifts to deities in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing ear-oil, eye-drops, oil for treatment through the nose, collyrium, and counter-medicines; curing cataracts, practicing surgery, practicing as a children's doctor, administering medicines and treatments to cure their after-effects --he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.
"A monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Just as a head-anointed noble warrior king who has defeated his enemies sees no danger anywhere from his enemies, in the same way the monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless. This is how a monk is consummate in virtue.
(Sense Restraint)
"And how does a monk guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or details by which -- if he were to dwell without restraint over the faculty of the eye -- evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear...On smelling an odor with the nose...One tasting a flavor with the tongue...On touching a tactile sensation with the body...On cognizing an idea with the intellect, he does not grasp at any theme or details by which -- if he were to dwell without restraint over the faculty of the intellect -- evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. This is how a monk guards the doors of his senses.
(Mindfulness and Alertness)
"And how is a monk possessed of mindfulness and alertness? When going forward and returning, he acts with alertness. When looking toward and looking away...when bending and extending his limbs...when carrying his outer cloak, his upper robe, and his bowl...when eating, drinking, chewing, and tasting...when urinating and defecating...when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness. This is how a monk is possessed of mindfulness and alertness.
(Contentedness)
"And how is a monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content.
 After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.
"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and torpor, he dwells with an awareness devoid of sloth and torpor, mindful, alert, percipient of light. He cleanses his mind of covetousness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.
"Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.' Because of that he would experience joy and happiness.
 He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him, 'Before, I was sick...Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.' Because of that he would experience joy and happiness.
"Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and sound, with no loss of property. The thought would occur to him, 'Before, I was bound in prison. Now I am released from that bondage, safe and sound, with no loss of my property.' Because of that he would experience joy and happiness.
"Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, 'Before, I was a slave...Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.' Because of that he would experience joy and happiness.
"Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.' Because of that he would experience joy and happiness.
"In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.
(The Four Jhanas)
"Quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder -- saturated, moisture-laden, permeated within and without -- would nevertheless not drip; even so, the monk permeates...this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
"This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
"Furthermore, with the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointedness of awareness free from directed thought and evaluation -- internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates...this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.
"This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
"And furthermore, with the fading of rapture, he remains in equanimity, mindful and fully aware, and physically sensitive of pleasure. He enters and remains in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates...this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture.
"This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
"And furthermore, with the abandoning of pleasure and stress -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
(Insight Knowledge)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.' Just as if there were a beautiful beryl gem of the purest water -- eight faceted, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, red, white, or brown thread -- and a man with good eyesight, taking it in his hand, were to reflect on it thus: 'This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.'
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
(The Mind-made Body)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Just as if a man were to draw a reed from its sheath. The thought would occur to him: 'This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.' Or as if a man were to draw a sword from its scabbard. The thought would occur to him: 'This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.' Or as if a man were to pull a snake out from its slough. The thought would occur to him: 'This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
(Supranormal Powers)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supranormal powers. 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, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the modes of supranormal powers...He exercises influence with his body even as far as the Brahma worlds.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
(Clairaudience)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would know, 'That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the divine ear-element. He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
(Mind Reading)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. Just as if a young woman -- or man -- fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know 'blemished' if it were blemished, or 'unblemished' if it were not. In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion...a released mind as a released mind, and an unreleased mind as an unreleased mind.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
(Recollection of Past Lives)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects his manifold past lives, 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, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there.  Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, 'I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives...in their modes and details.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
(The Passing Away and Re-appearance of Beings)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. Just as if there were a tall building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, 'These people are entering a house, leaving it, walking along the streets, and sitting in the central square.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma...
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
(The Ending of Mental Fermentations)
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are mental fermentations...This is the origination of fermentations...This is the cessation of fermentations...This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' Just as if there were a pool of water in a mountain glen -- clear, limpid, and unsullied -- where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are mental fermentations...This is the origination of fermentations...This is the cessation of fermentations...This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none."
When this was said, King Ajatasattu said to the Blessed One: "Magnificent, venerable sir! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way the Blessed One has -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.
 May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future."
 But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the Dhamma and discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future."
When this was said, King Ajatasattu said to the Blessed One: "Well, then, venerable sir, I am now taking leave. Many are my duties, many my responsibilities."
"Then do, great king, what you think it is now time to do."
So King Ajatasattu, delighting and rejoicing in the Blessed One's words, rose from his seat, bowed down to him, and -- after circumambulating him -- left. Not long after King Ajatasattu had left, the Blessed One addressed the monks: "The king is wounded, monks. The king is incapacitated.
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Source: Access-to-Insight, http://www.accesstoinsight.org/canon/digha/dn2.html
[Mục lục Trường Bộ Kinh][Trở về trang Thư Mục]


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SHAFT (2000) (Paramount) Starring: Samuel L. Jackson, Christian Bale, Jeffrey Wright, Vanessa Williams, Toni Collette, Busta Rhymes. Screenplay: Richard Price and John Singleton & Shane Salerno, based on the novel by Ernest Tidyman. Producers: Scott Rudin and John Singleton. Director: John Singleton. MPAA Rating: R (violence, profanity, adult themes) Running Time: 97 minutes. Reviewed by Scott Renshaw.
The promotional material for John Singleton's new film includes the following copy: "Samuel L. Jackson. SHAFT. Any questions?" Assuming the question isn't rhetorical, I'd like to pose one: Exactly why is this film called SHAFT, anyway? The original 1971 "blaxploitation" film may look rough and ridiculously dated to contemporary eyes -- it's hard to take seriously any film in which the word "whitey" plays such a prominent role -- but it was a fairly revolutionary portrayal of an African-American anti-hero as tough, sexual and beholden to absolutely no one. The presence of Isaac Hayes' famous theme song may tell you this is SHAFT, but is this story the one described in those famous lyrics?
 Not this John Shaft (Samuel L. Jackson), who is a New York police detective when the film begins, investigating the death of a young black man outside a bar. The prime suspect is Walter Wade Jr. (Christian Bale), who walks thanks to his rich father's connections and spends two years hiding out in Switzerland. Shaft is ready for him when he finally returns, but getting a conviction will mean finding witness Diane Palmieri (Toni Collette), who has chosen to disappear. When Wade is released on bail yet again, Shaft quits the force and goes vigilante, attempting to locate Diane before Wade can have her killed by drug lord Peoples Hernandez (Jeffrey Wright).   It's depressing to realize that mainstream Hollywood continues to be as timid as it ever was in portraying the sexuality of black men. Aside from a stylized montage over the opening credits, Jackson's Shaft is practically asexual. Where Roundtree's Shaft defied every easy presumption about him -- he was just as disdainful of low-life brothers as he was of low-life honkies -- Jackson's Shaft makes use of his street connections to bring down a rich white guy, with no visible personal life getting in the way.
"Who's the cat who won't cop out when there's danger all about ..." There's plenty of danger all about in SHAFT, with two extremely effective villains. Bale may be radiating the same arrogant, upscale sleaze he brought to AMERICAN PSYCHO, but he sure has nailed it. Wade is an easy reptile to root against, as is Jeffrey Wright's intense Peoples. Some viewers may find his performance the most outrageous Latino crime boss parody since Pacino tore up his Cuban accent in SCARFACE. I found something compelling and creepy about Peoples, from his manic self-mutilation to his casual con artistry. Between the two of them, Bale and Wright could have been the anchors of a better-than-average cop thriller, one that didn't have a title immediately creating a different set of expectations.
 No question, Samuel L. Jackson can be a bad mutha. His glare is as menacing as anyone's in film today, easily making him the toughest guy to intimidate in any room. In fact, there's so much emphasis on making him tough in a mad-as-hell way that Jackson never captures Shaft's toughness in an I-don't-have-anything-to- prove-to-anyone way. Throughout the film, it becomes ever more clear that Singleton has either misunderstood what made John Shaft such an important screen character or found himself unable to convey that same essence. He also found himself unable to build a story that means anything, resorting to a climax that may be intended as a triumph over the system but ultimately renders the previous 90 minutes of action utterly pointless.
I can't deny that I might have felt much more positively about SHAFT if it hadn't set itself up for comparison to an iconic film. There are some solidly entertaining moments here, perhaps enough to satisfy viewers with little or no awareness of the history behind the title. But there's that title before the film, a title that just feels wrong for what follows it on the screen.
 They're just not talkin' about Shaft. And I can't dig it.
On the Renshaw scale of 0 to 10 lax-ploitations: 5.
Visit Scott Renshaw's Screening Room http://www.inconnect.com/~renshaw/ *** Subscribe to receive new reviews directly by email! See the Screening Room for details, or reply to this message with subject "Subscribe".
The review above was posted to the
rec.arts.movies.reviews newsgroup (de.rec.film.kritiken for German reviews).
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--- layout: post title: no title date: '2011-06-17T01:50:33+02:00' tags: - travel - siracusa - sicily tumblr_url: http://dotmr.tumblr.com/post/6613699184 ---


Here is a list of all files with brief descriptions:
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/include/par_kinematics/armmodel.h [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/include/par_kinematics/deltaarm.h [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/include/par_kinematics/deltarobot.h [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/include/par_kinematics/par_kinematics.h [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/include/par_kinematics/point.h [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/include/par_kinematics/util.h [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/src/armmodel.cpp [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/src/deltarobot.cpp [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/src/par_kinematics.cpp [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/src/point.cpp [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/src/par_kinematics/__init__.py [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/src/par_kinematics/srv/__init__.py [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/src/par_kinematics/srv/_coord.py [code] | |
| /home/wouter/ros_packages/thp-pj2-08/par_kinematics/srv_gen/cpp/include/par_kinematics/coord.h [code] | |


Sort Order Train
Sort Order Train
An alphabetical or numerical sorting game for kids - by
Bess Siegal
How to play
- Drag and drop the train box cars to one of the target outlines.
- When you have placed them in ascending sort order, the train will start!
Source
Place the
train box cars in
order.


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there are dozens of different potato varieties.they are usually described as early second early and maincrop


This project was developed with a team of 2 members. I played the role of UX developer combining the work of UX designer and UI developer.
We focused to give an emphasis over user interface and user experience. Keeping in mind to deliver an easy to learn and engaging game application, the design process started with gathering requirements of the game environment such as game rules, number of players, winning criteria and reward point , etc.
Then we brainstormed the different end to end user flow and came up with a rough sketches for the best possible ones as a low fidelity prototype.
Below are the some of the rough sketches that I did to capture the user flow and brainstorm interface design alternatives.
We followed lean startup methodology throughout the project by developing a minimum viable product as quickly as possible. For example, we first built the actual game page of the application, tested it with the users to measure the experience, and learnt to tweak the application with additional elements (keeping track of individual scores of individual players, leaderboards, home page, etc) .
Game Page
Player's scores
Top scores of all players
This project was a platform for me to showcase my interface designing as well as android coding skills. I was that one person in a design team who understands code and its impact while making UX decisions and at the same time not compromise any UX while coding.
As a UX designer, I gathered the requirement of the project and sketched out the chain of user flow. As android developer, designed the main game page of the application which includes front-end and tweaking the android’s accelerometer.
One of the biggest challenge of this project was designing an engaging game that is easy to learn yet rewarding to master.
As a UX designer, empathizing the player’s game expectation was challenging although the basic game rules were pretty easy to learn such as
Winning:
Losing:
Controlling the horse in the game with coordinated movement of the device was key to success. At the initial game design phase, we were in an assumption that giving a wining sensation to the player is very important to craft an engaging experience.
However, user testing revealed that the speed and direction of the horse is controlled by the device i.e. the user himself. So, players were ready to lose first few games to learn the mechanics which eventually encouraged them to try more and more games and finally find their sweet spot to succeed.


optimalSensor.run
Runs the optimal sensor algorithm
Syntax
Description
Runs the optimal sensor algorithm. Runs the algorithm until every observation site has been ranked and used to update the metric.
Runs the optimal sensor algorithm for the N best sensors. The number of sensors cannot exceed the number of sites for the object.
The following is an outline of the optimal sensor algorithm: The method begins by evaluating each observation site in the network. The sites are ranked by their ability to reduce the variance of the sensor metric across the ensemble. This evaluation only considers the variance reduction that occurs when the site is assimilated alone. The site that is most strongly reduces metric variance is deemed the “optimal sensor”, and that single site is then used to update the metric’s ensemble deviations. The optimal site is also used to update the observations estimates. The optimal sensor site is then removed from the network, and the algorithm is repeated using the remaining/updated estimates and the updated metric. This process iterates until the requested number of sensors have been selected and used to update the metric.
Important Because this method only assimilates a single site at a time, it only considers R uncertainty variances. If observation errors are strongly correlated (such that R uncertainty covariances are required), then this may not be the most suitable method. You can use the “optimalSensor.update” method to evaluate the change in variance that occurs when assimilating observation sites with correlated errors.
Additionally, the method accounts for covariance between the proxy estimates by updating the estimates via the Kalman Gain. This is most appropriate when using linear (or approximately linear) forward models to generate proxy estimates, but may not be suitable for strongly non-linear forward models. You may want to combine the “optimalSensor.evaluate” command with output from “kalmanFilter.run” and the “PSM.estimate” command if running an optimal sensor for non-linear forward models.


Get Fit Bit by Bit is a free online tool to help you get in shape one pushup at a time!
Intensity:
Time: min
Distance: mi
Calories Burned:
Reps:
Sets:


Given an array of doubles named values, what does the following code do?
double total = 0; for(double element : values) { total = total + element; } double average = 0; if (values.length > 0) { average = total/values.length; }
There are no hints for this question


| DOSE: T+ 0:00 |
3.5 mg |
oral |
5-MeO-AMT |
(powder / crystals) |
| T+ 3:15 |
1 bowl |
smoked |
Cannabis |
(plant material) |
5-MeO-AMT (a,O-DMS)
Intro: Im fairly experienced as far as drugs go (27 various drugs tried (ever tried to keep track?)). I've never used this substance before, so I decided to start with a small dose (3.5mg). I have access to an analytical scale, accurate to .1 mg. To prepare for the event, I cleaned my apartment and added decorations to my walls. Set and setting were good, although I'm not sure how much that mattered.
Dosage: 3.5 mg disolved in 2mL distilled pure h20.
+T 00:15 Effects noticed shortly after consumption, particularly in the digestive sense. I felt some gurgling and mild nausea, but nothing too difficult to deal with or ignore.
+T 2:00 No hallucinations (auditory or visual). I do feel particularly wakeful. Definite shift in consciousness, but still very subtle. I have that feeling in my teeth that I only get when on entheogens.
+T 3:00 Some visuals present, although they require a bit of induction. Carpets and simple textures trying to organize themselves into patterns.
+T 3:15 Smoke a bowl of KB. Visuals increase as expected. Introspective capacities significantly increase. Some confusing auditory hallucinations while listenting to music. Trip is really slow to come on, but seems to be steadily building up.
+T 4:30 In case I was mistaking effects earlier for weed and/or placebo, the weed has worn off significantly yet 'trippy effects' have increased. This reminds me of when I took shrooms 2 days after acid (weak effect bc of tolerance).
+T 5:30 Supposed peak? ... I close my eyes to music and fall asleep.
+t 12:30. I wake up, feeling pretty refreshed, with a slight difficulty concentrating.
Conclusions: Since I've read about great experiences on 2mg, Im forced to one of two conclusions. Either the 5-MeO-AMT I received is low purity or I have a naturally high threshold for this stuff (or possibly both). The experience didnt have nearly the intensity of what has been described on other reports. This means ill likely need to take 6-10 mg next time and work up from there. It was interesting while I was on it, and I had a good time. However, my ego was left completely intact and I found myself wanting more.
Experience Reports are the writings and opinions of the individual authors who submit them.
Some of the activities described are dangerous and/or illegal and none are recommended by Erowid.


Family
All Star
Former First Lady
Born: 11-04-1946 Hometown: Midland, Texas Education: Southern Methodist University, University of Texas
Former President
Born: 06-12-1924 Hometown: Milton, Massachusets Education: Yale University
Poppy is simply a term of endearment for George W.'s father.


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1 Column layout is very useful for full width page requirements i.e: Contact us, Terms & Condition, Privacy policy etc..., It has Navbar with back to dashboard/home page option and footer, navigation menu will not be displayed on this layout.
This table contains all classes related to the 1 column layout. This is a custom layout for full width page requirements.
All these options can be set via following classes:
| Classes | Description |
|---|---|
.1-column |
You can create 1 column layout by adding .1-column class in  tag. |
This section contains HTML Markup to create 1 column layout. You need to add the .1-column
class in the
tag as show in below markup on line no 4. Please note that 1 column layout do not have Navigation section and it has back to Dashboard or Home page link in Navbar.
Modern has a ready to use starter kit, you can use this layout directly by using the starter kit pages from the modern-admin/starter-kit
folder.
<!DOCTYPE html>

.....

.....

.....

Modern Admin use PUG as template engine to generate pages and whole template quickly using node js, for getting start with PUG usage & template generating process please refer template documentation.
This table contains required PUG variables to generate 1 column layout.
| Block | Variable | Datatype | Value | Description |
|---|---|---|---|---|
pageConfig |
contentLayout |
string |
'1-column' |
pageConfig block has a page configuration variables, for 1 column layout you need to define variable - var contentLayout = '1-column' |
pageConfig |
headerType |
string |
'header-back' |
You need to set headerType variable value as 'header-back' in pageConfig block. You can create your own new header type and set it over here also. |
To generate 1 column layout page or template, you need to use following PUG code.
Line no 20-22: pageConfig
block has a page configuration variables, in that for 1 column layout need to define variable - var contentLayout = '1-column'
Line no 22: pageConfig
block has a page configuration variables, in that for header-back custom navbar you need to define variable - var headerType = 'header-back'
As mentioned above this template do not have a navigation, so it should have back to Dashboard or Home link to navigate. This template also need custom navbar with back to dashboard or home link, for custom navbar use this variable headerType
and value will be 'header-back'
. You can also customize or change this pug file as per your requirements.
If you want to use this layout on page level you need to define it on pug page it self. This template has one example pug file for 1 column layout-1-column.pug
, however you can use it on template level but it will generate whole template as a 1 column.
block pageVars
- var pageTitle = "1 Column"
- var pageSubTitle = "Full width 1 column layout"
- var description = "The full width 1 column layout with only content section."
- var activeMenu = "layout-1-column"
extends template
append pageConfig
- var contentLayout = '1-column'
- var headerType = 'header-back'
append breadcrumbs
+breadcrumbs([{url:"index.html",name:"Home"},{url:"#",name:"Page Layouts"}, {name:"1 Column"}])
//- Include page content in page block
append content
include ../contents/layout-1-column.html
//- Vendor CSS
//------------------------------
//- Add Vendor specific CSS
append vendorcss
//- Page CSS
//------------------------------
//- Add custom page specific CSS
append pagecss
//- Vendor JS
//------------------------------
//- Add vendor specific JS
append vendorjs
//- Page JS
//------------------------------
//- Add custom page specific JS
append pagejs


We provide detailed guides for installing menpo
on each of the 3 major
operating systems. The Menpo project is designed to provide a suite of tools to
solve a complex problem and therefore has a complex set of dependencies. In
order to make things as simple as possible for new Python developers, we
advocate the use of Conda. Therefore, our
installation instructions focus on getting Conda installed on each of the
platforms.
Before we begin, please choose an operating system:
All of the Menpo project libraries rely on the menpo
core. Therefore,
you are encouraged to follow the instructions above before attempting to install
any of the Menpo libraries. Once you have verified that menpo
is correctly
installed, you can install any of the Menpo libraries within your Menpo
environment by running one of the following commands:
OSX/Linux
$ source activate menpo
(menpo) $ conda install -c menpo menpofit
(menpo) $ conda install -c menpo menpo3d
(menpo) $ conda install -c menpo menpodetect
(menpo) $ conda install -c menpo menpowidgets
Windows
$ source activate menpo
(menpo) C:\>conda install -c menpo menpofit
(menpo) C:\>conda install -c menpo menpo3d
(menpo) C:\>conda install -c menpo menpodetect
(menpo) C:\>conda install -c menpo menpowidgets
Assuming you have followed the installation instructions above, you may need to upgrade your version of Menpo to that latest. You can check if you have the latest version by running the following commands within a Python interpreter:
>>> import menpo
>>> print(menpo.__version__)
If you need to upgrade, you can do this using conda
using the command (make
the sure the menpo
environment is activated):
OSX/Linux
$ source activate menpo
(menpo) $ conda update -c menpo menpo
Windows
C:\>activate menpo
[menpo] C:\>conda update -c menpo menpo
If you want to develop within the Menpo project you will need to follow a different workflow than the one described above. Although different developers follow different development workflows, we give the following advice on how to set up a menpo development environment. As above, the instructions for the Menpo subprojects is identical.
A brief outline of the required steps for setting up a menpo (or really any Python project hosted on Github) develoment environment is as follows:
Go to Github and fork the menpo repository. This should provide you with a newly created git repository on your Github account that contains the menpo Python code. For the rest of the tutorial, let us assume the Github username is username
. You can now clone the menpo source to your machine:
$ git clone https://github.com/username/menpo.git
If you are using Windows you may want to use Github Desktop. You should now have a folder that contains all of the menpo source code.
We advise that you create a new conda
environment for your Menpo development, which we will call menpo_dev
:
$ conda create -n menpo_dev python
$ source activate menpo_dev
(menpo_dev) $
Now, it is necessary to acquire all of the menpo dependencies. The simplest way to do this is just conda install
, and then conda remove
menpo!
(menpo_dev) $ conda install -c menpo menpo
(menpo_dev) $ conda remove menpo
Now all the menpo dependencies are satisfied and in your environment. We do this because we believe it is easier to use conda
than pip to satsify the dependencies, particularly for packages such as vlfeat
that have complex building processes.
To install a development copy of menpo (one that you can edit and then see those changes reflected in your environment) - we will use pip
. Now, it is important to note that this is contrary to the previous instructions whereby we are always using conda
to satisfy our dependencies. However, pip
has an excellent editable workflow and will create all the necessary egg
links that are required for using source that doesn't exist directly within site-packages
. In short, we want to do:
(menpo_dev) $ conda install pip cython
(menpo_dev) $ pip install -e ./menpo --no-deps
There are a few things to note:
pip
inside the menpo_dev
environment. conda
and pip
play well together - however you may only install a package using either conda
installed or pip
installed. If you install a package using both conda
and pip
, the conda
package will always be preferred. You can check the state of your environment by using the conda list
command.pip
to perform an editable install (-e
), on the ./menpo
root source folder, and told pip
not to install any dependencies, since we already satisfied them with conda
.Cython
. menpo contains a number of Cythonized files that provide access to more efficient C-based code. You will notice that during install, pip
also uses Cython
to build the code into Python extensions. On Linux, this should work out of the box. On OSX, you will need to install XCode. On Windows, you will need to have the correct version of Visual Studio installed for your chosen version of Python (Visual Studio 2008 for Python 2.7, Visual Studio 2010 for Python 3.4 and Visual Studio 2015 for Python 3.5). Note that setting up a working build environment on Windows is very complicated and for this reason Unix is recommended for development.Now, any changes made in the menpo source folder will now be reflected by any Python interpreter run from within the menpo_dev
conda
environment.


3 soldiers martyred in N Waziristan IED blast: ISPR
by News DeskThree Pakistan Army personnel embraced martyrdom while another suffered injuries in an explosion in North Waziristan, ISPR, the military’s media wing said on Tuesday.
“IED blast in North Waziristan district. 3 soldiers of patrolling team embraced shahadat, one soldier got injured,” it said in a statement, adding that the area had been cordoned and search operation initiated.
The soldiers, the statement added, were identified as Sepoy Sajid, Sepoy Riyasat and Sepoy Babar.
The district was one the seven tribal districts in FATA – Bajaur, Khyber, Kurram, Mohmand, North Waziristan, Orakzai and South Waziristan – before its merger with Khyber-Pakhtunkhwa.


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Strictly Come Dancing the results – LIVE reactions as Saffron Barker and Emma Barton are tipped for elimination tonight
by Victoria GarofalidesAccording to the bookies, Saffron Barker and Emma Barton are the favourites for elimination, alongside Chris Ramsey, but at least the blow is being softened with an incredible performance from Andrea Bocelli.
So stay tuned with our Strictly live blog for all the latest news and gossip straight from the glitter ballroom...
- Sarah Tetteh1 minute ago24th November 2019OBSESSED WITH THESE SPARKLES Kelv looks like he's been dipped in baubles
- Sarah Tetteh3 minutes ago24th November 2019TOO SOMBRE FOR SAF OH NOOOO. Saf and AJ in danceoff
- Sarah Tetteh5 minutes ago24th November 2019ALRIGHT ALRIGHT Emma and Anton are safe. They're happy.
- Sarah Tetteh8 minutes ago24th November 2019LET'S HOPE THEY DON'T ARGENTINE TAN-GO thesetwo
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Metasploit
PowerSploit
[Pyrasite](https://github.com/lmacken/pyrasite) Inject code into running python processes
[AtomBombing](https://github.com/BreakingMalwareResearch/atom-bombing)
[DoubleAgent](https://github.com/Cybellum/DoubleAgent)
[Syringe](https://github.com/securestate/syringe)
Windows see Tools > Windows Priv Escalation > Process Injection