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a, the sa@ngha (the monks following the Buddha), the gods and the law (_dhamma_) of the Buddha, about the good effects of sila, and the making of gifts (_caganussati_), about the nature of death (_mara@nanussati_) and about the deep nature and qualities of the final extinction of all phenomena (_upasamanussati_) [Footnote ref 4]. ___________________________________________________________________ [Footnote 1: As it is not possible for me to enter into details, I follow what appears to me to be the main line of division showing the interconnection of jhana (Skr. _dhyana_) with its accessory stages called parikammas (_Visuddhimagga,_ pp. 85 f.).] [Footnote 2: _Visuddhimagga_, pp. 341-347; mark the intense pessimistic attitude, "_Iman ca pana ahare pa@tikulasanna@m anuyuttassa bhikkhu@no rasata@nhaya cittam pa@tiliyati, pa@tiku@t@tati, pa@tiva@t@tati; so, kantaranitthara@na@t@thiko viya puttama@msa@m vigatamado ahara@m ahareti yavad eva dukkhassa ni@t@thara@natthaya_," p. 347. The mind of him who inspires himself with this supreme disgust to all food, becomes free from all desires for palatable tastes, and turns its back to them and flies off from them. As a means of getting rid of all sorrow he takes his food without any attachment as one would eat the flesh of his own son to sustain himself in crossing a forest.] [Footnote 3: _Visuddhimagga_, pp. 347-370.] [Footnote 4: _Visuddhimagga_, pp. 197-294.] 103 Advancing further from the preliminary meditations or preparations called the upacara samadhi we come to those other sources of concentration and meditation called the appanasamadhi which directly lead to the achievement of the highest samadhi. The processes of purification and strengthening of the mind continue in this stage also, but these represent the last attempts which lead the mind to its final goal Nibbana. In the first part of this stage the sage has to go to the cremation grounds and notice the diverse horrifying changes of the human carcases and think how nauseating, loathsome, unsightly and impure they are, and from this he will turn his mind to the living human bodies and convince himself that they being in essence the same as the dead carcases are as loathsome as they [Footnote ref.1] This is called asubhakamma@t@thana or the endeavour to perceive the impurity of our bodies. He should think of the anatomical parts and constituents of the body as well as their processes, and this will help h
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