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Dhammasangani (trans. Khine)
enumerations of the Ultimate Realities

I)  Division on mind and mental concomitants
(cittupada kanda)--
Meritorious Triad

Part 1 Part 2  Part 3
Categories of Meritorious Thought

Chapter 1
Meritorious Thought pertaining to sensuous sphere--

(1) first category of meritorious thought pertaining to the sensuous sphere
i) Definition of the Dhamma Factors
  • a. exposition in brief
    "What are the meritorious dhammas?

    "When at a certain time a meritorious though pertaining to the sensuous sphere arises, accompanied by pleasure and associated with knowlege, having as its object any sense object, such as a visible object, a sound, a taste, a tangible object, a mind object, -- then at that time contact arises, perception arises, volition arises, thought arises, initial application of mind arrises, sustained application of mind arises, delightful satisfaction of mind arises, happiness arises, one-pointedness of mind arises, the faculty of conviction arises, the faculty of endevour arises, the faculty of mindfulness arises, the faculty of concentration arises, the faculty of wisdom arises, the faculty of mind arises, the faculty of mental pleasantness arises, the faculty of vitality arises, right view arises, right thinking arises, right effort arises, right mindfulness arises, right concentration arises, power of conviction arises, power of endevour arises, power of mindfulness arises, power of concentration arises, power of wisdom arises, power of being ashamed (to do evil) arises, power of fear (to do evil) arises, non-greed arises, non-hatred arises, non-bewilderment arises, non-covetousness arises, not having ill-will arises, right view arises, serenity of mental concomitants arises, serenity of mind arises, quickness of mental concomitants arises, serenity of mind arises, malleability of mental concomitants arises, malleability of mind arises, preparedness (for good action) of mental concomitants arises, preparedness (for good action) of mind arises, soundness of mental concomitants arises, soundness of mind arises, rectitude of mental concomitants arises, rectitude of mind arises, mindfulness arises, clear comprehension arises, tranquility of mind arises, insight arises, endevour arises, non-distraction (of concentration) arises.

    At that time, there are also other incorporeal dhamma which are causally produced. These are the meritorious dhamma." (Dhammasangani, trans. Khine, 33-5)
  • Followed by detailed exposition where terms are defined, but not described.  e.g. 'what is perception at that time? That which at that time is perception born out of full contact with mind-consciousness-element appropriate to that perception, the fact of percieving, the state of perception--this at that time is perception." (35)
  • wisdom is cool: "...thorogh understanding, scrutiny, comprehensive scrutiny, investigative knowlege of the dhamma (four ariya truths); right, close, and direct observation, erudition, proficiency, refinement in knowlege, discriminative knowlege, reflection (on impermanence, etc), comparative examination, breadth of knowlege, wisdom tht destroys defilements, penetrative wisdom, insight, clear comprehension, wisdom like a guiding goad, wisdom as the faculty of wisdom, power of wisdom, wisdom like a sword (destroying defilements), a tower, light, radience, torch, a jewel, non-bewilderment, investigative knowlege of the dhamma, right view-- this at that time is the faculty of wisdom." (38)

ii) Classified Enumeration of the Items of the First Category... Sphere

  • Four Aggregates: aggregate of sensation, perception, volitional activities, consciousness
  • aggregate of volition contains "the faculties,"  contact, volition; initial, sustained, one-pointed application of mind; eightfold path, the powers, etc.
  • Three Mental concomitants: =four aggregates minus consciousness
  • Three nutriments: contact, volition, consciousness [aharas]
  • Eight Faculties: endevour, mindfulness, concentration, wisdom, mind, mental pleasantness, vitality.
  • Jhana (mental absorbtion) with Five factors: initial application of mind, sustained application of mind, delightful satisfaction, happiness, and one pointedness of mind.
  • the path with five constituents: (five-fold path?) right view, right thinking, right effort, right mindfulness, right concentration. (vs. view intention(thinking?) speech action livelihood effort mindfulness concentration)
  • the method here is a collective term is given, exploded, then those terms are defined, exploded.  In the end we're left with a hierarchical ordering of terms sitting on the Suttanta as foundation.
  • Seven Powers: Power of Conviction, endevour, mindfulness, concentration, wisdom, being ashamed (to do evil) [Shame perhaps?], fear (to do evil).
  • Three Root Causes: non-greed, non-hatred, non-bewilderment

iii) Section on Sunnata, Voidness of Atta in the Dhamma

  • the dhamma that arise at the time of meritorious thought are only mental phenomena consisting of mind and mental commitants and nothing more.  Thereis no "Self" that can be identified with these phenomena.  There is no being apart from these dhamma.

[you know its bad when the TRANSLATOR starts skimming]

(2) Meritorious Thought Pertaining to the Sensuous Sphere

  • what follows is Second category, "Meritorious Dhamma" is pretty much a repetition of the first section.

(3rd category of) Meritorious Thought Pertaining to the Sensuous Sphere

  • same as first para. except with "but not associated with knowlege" in place of Associated with knowlege
  • accordingly the following terms are left out: faculty of wisdom, right view, power of wisdom, non-bewilderment, right view, clear comprehension, insight (trans has two "right views" continuously, lord knows why)

4th, 5th... more of the same

  • (4) adds "accompanied by pleasure... but not associated with knowlege and caused by internal or external prompting, and having as its object..."
  • (5) substitutes "accompanied by equanimity and associated with knowlege, having as its object..."
  • we may be down to four  factors of Jhana here... it says we repeat as before, but in 5, ii, a, ...brief, we have 4 where before there were five.
  • (6) "accompanied by equanimity and associated with knowlege and caused by internal or external prompting, having as its object..." (all of the above)
  • (7, 8) "accompanied by equanimity, and not assoc. with knowlege, having any sense object , such as a visible object..." can't find the difference...

Chapter II
Meritorious Thought pertaining to the
Fine Material Sphere

  • Five varieties of Jhana:
    1. Kasina Jhana
      1. Pathavi Kasina--Earth Object
    2. Abhibhayatana Jhana
    3. Vimokkha Jhana
    4. Brahmavihara Jhana
    5. Asubha Jhana
  • First Jhana:
    "When at a certain time one practices the way for the attainment of rebirth in the fine material sphere, he, being detatched from sensual pleasures and demeritorious factors achieves and remains in the first jhana which has an earth device as the object of meditation and which arises together with initial application of the mind (vitakka) sustained application of the mind (vicara), delightful satisfaction (piti) and bliss (sukha) born out of detatchment from hindrances.  At that time contact arises... (as in paragraph 1-2) these are the meritorious dhamma

    " When at a certain time one practices the way for the attainment of rebirth in the Fine Material Sphere by getting rid of initial application of the mind (vitakka) and sustained application of the mind (vicara) he achieves and remains in the second Jhana which has an earth-device as the object of meditation, which has internal serenity and enhancement of one-pointedness of mind, devoid of initial application of the mind and sustained application of the mind, but with delightful satisfaction and bliss born out of concentration - at that time contact arises, sensation arises, perception arises, volition arises, thought arises, delightful satisfaction arises, bliss, one pointedness, faculties... , right view...(repeat as in para 1, 2-6, 9-20, 22-75)  (pg. 86-7, para161)
  • there are differences... You actually have to read these lists for what is NOT included.  The fuckers.
  • Mental Absorbtion is down to three factors in the next paragraph...
  • Second Jhana:
    yada yada which has internal serenity and enhancement of one-pointedness of mind, etc...
  • Third category of Jhana:
    (iii) "When at a certain time one practices the way for the attainment of rebirth in the Fine Material Sphere by detatching himself from delightful satisfaction, he dwells with mindfulness and clear comprehension in equanimity and experiences mental and physical well-being.  With an earth device etc.. he attains and dwells in the third Jhana which causes the person who attains it to be praised by the Ariyas as one who has equanimity and mindfulness, one who abides in bliss." (89)
  • aggregates of volitional activity in the third Jhana drop the mental concomitants of mind, initial application, sustained application, delightful satisfaction.
  • Fourth Category of Jhana
    "When at a certain time one practices the way for the attainment of rebirth in the Fine Material Sphere by dispelling pain and pleasure and by the prior disappearance of pleasantness and distress, he, with an earth device as the object of meditation achieves and remains in the fourth Jhana without pain and pleasure, a state of equanimity and absolute purity of mindfulness." (91)

Classification of Jhana into Five Categories

  • don't see the point to this division

Enumeration of Jhana into modes of practice

  • difficult practice/slow acquisition
    facile practice/slow acquisition
    difficut practice/swift acquisition
    facile practice/swift acquisition

En. of Kinds of Jhana According to Four Objects of Concentration

  • "...he achieves and remains in jhana with insufficient practice (for higher attainment) and with an earth-device of limited sizeas required as the obnect of meditation. (103)
  • "...he achieves and remains in jhana with insufficient practice (for higher attainment) and with an earth-device capable of extention as required as the obnect of meditation. (103)
  • sufficient practice... etc for the higher states.  [who and why did they feel this was necessary???]
  • then they combine the difficult/facile-slow/swift as above with the insufficient/sufficient-limited/extensible matrix... the freaks.

Abhibhayatana Jhana Attained by Mastery over Objects of Concentration of Limited Size

  • [I can only imagine they were afraid this information would fall into the wrong hands and only the most diabolical sort would go through what I am doing]
  • "When at a certain time one practices the way for the attainment of rebirth in the Fine Material Sphere, not by concentrating on any part of his body, but by concentrating on an external object of meditation of limited size with the thought: "I shall know and see those objects with mastery over them", and getting detached from sensual pleasures... etc." (113)
  • [hmmmm]
  • runs through first-fourth jhanas, then again first-fifth jhanas.  Apparently there is some significance to that distinction in terms of progress as well... tho' I can't see it.
  • agian with the above not by...his body...but by external object and difficult/facile-slow/swift insufficient/sufficient-limited/extensible matrix.

Eightfold Combination of Mode of Practice with Unblemished or Blemished Object of Concentration of Limited Size

  • I think we all see where this is going...
  • "When at a certain time... of limited size, unblemished or blemished, with the thought: "I shall know..."etc
  • [Damn.  Can't believe how much of this I picked up on in Bodhgaya.   What they are referring to is the idea that in Samatha meditation, external object meditation, you develop the ability to "expand" the object along its axes to infinity, then to see it as "unblemished" i.e. in its absolute purity, or "blemished" as it truly exists in front of you.  The latter is more difficult when you are causing it to expand and contract... seeing every scuff and scratch.]
  • "[Editorial note:  In continuation of the above two paragraphs, the four Modes of Practice (facile/difficult,etc) and the two kinds of objects (extensible/limited) of Concentration with the addition of the words "blemished" or "unblemished" are to be combined to obtain another method of forming an Eightfold Combination of Modes of Practice and Objects of Concentration]" (123-slight paraphrase.  Its late 01:21, I'm tired)

Abhibhayatana Jhana attained by Mastery over Colour (in sixteenfold combination of mode of practice and Object of concentration)

  • What are (de)meritorious dhamma [(!) why suddenly demeritorious?  I'm pretty sure its a typo... the next paragraph, with other colors in the exact same format is back to meritorious, Or, based on the following section, the second could be the typo... fuck... I'll have to consult Ms. Davids.  Whew saved.  It ends with "these are meritorious dhamma... unless THAT's the typo... So fucking obsessed with difference right now... Saussure and derrida would be proud...] Paragraphs 246, 247. 
  • "When at a certain time... but by concentrating on the color of any part of his body, but by concentrating on external objects of meditation which are dark-blue, have a dark-blue colour, a dark-blue hue, a dark blue lustre, with the thought: 'I shall know and see those objects...'" etc...
  • same for yellow, red, white... (no green? interesting; was it added to prayer flags to round out to ten?)

Three Kinds of Release [vimokkha]

  • "...by concentrating on the colour of a part of his body and on the colour of an external object of meditation, and getting detatched from sensual pleasures..." (137)
  • para 250: "...rebirth in F.M.S. by contemplating the brightness and clarity (subha) of the object of meditation, and getting detatched..." (137)

Four Jhanas Attained by Abiding in Noble thoughts of Goodwill, etc. (through 16-fold combo)

  • "...remains in first jhana full of thoughts of goodwill  [metta]..."
  • "...thoughts of compassion [karuna]..."
  • "...thoughts of sympathetic joy

Jhana of Equanimity

  • "...F.M.S. by eliminating bliss... he achieves and remains in the fourth Jhana with thoughts of equanimity..." (141)

Jhana on Foul Things

  • "...he achieves and remains in the First jhana with the notion of foulness of a bloated corpse..."
  • "...of a corpse discoloured with decay..."
  • "...of a festering corpse..."
  • "...of a corpse cut in two in the middle..."
  • "...a corpse mangled by animals in various ways..."
  • "...a corpse with limbs scattered in various ways..."
  • "...a bloody corpse..."
  • "...a worm-infested corpse..."
  • "...a skeleton-- then at that time contact arises... non-distraction arises... These are the meritorious dhamma." (141-2) (para 264)

Chapter III
Meritorious Thoughts Pertaining to the
Non-Material Sphere

Four Jhanas connected to non-mat. sphere (w/16-fold combinations)

  • "When at a certain time one practices the way for the attainment of rebirth in the Non-Material Sphere, by completely transcending all forms of consciousness that turn on corporeality [rupasanna], by cessation of all forms of consciousness arising out of contact between the senses and their objects [patighasanna], by not paying attention to other forms of consciousness, many and varied, [nanattasanna], he achieves and remains in the fourth jhana characterized by elimination of bliss [sukha]... with equanimity and together with the concept 'space is infinite' -- then at that time... meritorious dhamma." (142-3) (para 265)
  • enters into Fourth Jhana with "space is infinite"... with "consciousness is infinite"... with "concept of nothingness" (i.e. "nothing is there")... with "neither consciousness nor non-consciousness" [nevasannanasanna]...

Chapter IV
Kinds of meritorious thoughts
which lead to the Three Grades of Existence
in the respective spheres

m.t. in the sensuous sphere

  • when at a certain time a m.t. rel. to sensuous sphere, accompanied by pleasure, associated with knowlege, a thought which is...:
    • inferior/medium/superior in quality of effort
    • dominated by desire/endevour/iteself/investigative knowlege
    • then combine the terms, e.g. ...inferior...-...desire..., medium-endevour...
    • next add the term: associated with knowlege, and caused by 'sankhara' [internal or external prompting]
    • then not associated with knowlege, then "but accompanied by sankhara
    • ...together with equinimity, associated with knowlege...
    • then all of the above...
    • then with an earth-device as object of meditation
    • first-fourth Jhanas...

m.t. in the non-sensuous sphere...

  • same as the two preceding paras (ch. 4+first half of 5), taken together...

Chapter V
Supramundane Meritorious Thoughts

Exposition purely of practice

Sotapatti magga

  • "When at a certain time one practices supramundane mental concentration for the purpose of eradication of wrong views and for the attainment of the first level of enlightenment [sotapatti magga] which leads to liberation from the ills of sufferings of existence and which leads to destruction of death and rebirth, and by getting detatched from sensual pleasures... etc, as before."

Voidness of Self: First magga

  • first Jana through fifth here called Sunnata Jhana (I'm dropping ~ over n's everywhere tildeize both) as a supramundane Jhana.  All are devoid of atta [Self] (interesting void and devoid mean the same...)

Voidness of Hankering

  • first off, there MUST be a better translation then hankering... which is used a LOT for this
  • Appanihita Jhana "devoid of hankering"

Twenty Great Methods

"when at a certain time one practices Supramundane...

  1. supramundane mental concentration
  2. ...path
  3. ...steadfast mindfulness
  4. ...Right effort
  5. ...Bases of Psychic Power [sammappadhana]
  6. ...Faculties [indriyas]
  7. ...Powers [Balas]
  8. ...Factors of Enlightenment [Bojjhangas
  9. ...Ariya Truths [sacca]
  10. ...Concentration [Samatha]
  11. supramundane voidness (of self) [sunnata dhamma]
  12. ... Mental Aggregates [Khandas] (4)
  13. ...Sense Spheres [Ayatanas] (2)
  14. ...Elements [Dhatus] (2)
  15. ...Nutriments [Aharas]
  16. ...Contact [phassa]
  17. ...Sensation [Vedana]
  18. ...Perception [Sanna]
  19. ...Volition [cetana]
  20. Supramundane Thought [Citta]

...for the purpose of eradication of wrong views and for the attainment of the first level of enlightenment which leads to liberation from dukkha and to the destruction of death and rebirth and getting detatched from sensual pleasures... etc...

... he achieves and remains by difficult practice and slow acquisition of jhana in the first jhana, dominated by desire/endevour/thougt/investigative knowlege... ...then at that time contact arises... non-distraction arises... these are the meritorious dhamma..."

Sakadagami Magga

  • ...as before... with:
  • "liberation from the ills and sufferings of existence [dukkha] and to destruction of death and rebirth for the purpose of attenuation of attachment to the Sensual Sphere and of ill will and for the attainment of the Second level of enlightenment (Sakadagami Magga) and getting detatched from sensual pleasure..."

Anagami Magga

  • ...as before... with:
  • "...for the purpose of eradication of attachment to existence and of ill will... third level [anagami magga]..."

Arahatta Magga

  • "...for the purpose of complete eradication of attachment to existence in the Fine Material Sphere, of attachment to existence in the Non-material sphere, of conceit, of distraction and ignorance and for the attainment of the fourth level of enlightenment (arahatta magga) and getting detatched from sensual pleasures..."

Part 1Part II part 3
Twelve categories of Demeritorious thought

Eight categories of thought Caused by Greed

  • "When at a certain time a demeritorious thought arises, accompanied by pleasure and associated with wrong view, having as its object any sense object, such as visible obj, sound, odour, taste, tangible obj, mind object, then at that time contact arises..." as before up to... "power of not being ashamed to do evil arises, having no fear (to do evil) arises, greed arises, bewilderment arises, consciousness arises, wrong view arises, not being ashamed arises [again?], not being afraid arises, tranquility of mind arises, endevour arises, non-distraction arises." ... thus we drop about a third of the terms... interesting(194-5) (para 365)
  • the expanded definitions of the terms are predicably modified, e.g. "initial app. of mind" includes wrong thinking, "delightful satisfaction" includes self satisfaction.  The descriptive lists are probably curtailed as well.  but again, not bored enough to cross-reference.
  • ...oh yah and "right" in the first list is changed to wrong..."
  • "What at that time is wrong view?
    "That which at that time is wrong view , that which is included in the  (62 kinds of wrong view), the thicket of wrong view (ditthigahana), the wilderness of wrong view[ditthikantara], the thorny spike of wrong view [ditthivisukayika], the inconsistency of wrong view [ditthivipphandita] the fetter of wrong view [ditthisamyojana], obsession [gaha], establishment in wrong view [patitthaha], inclination toward wrong view [abhinivesa], misconception [paramasa], detestable path [micchatta], wrong course [micchapatha], falsness [micchatta], base of wrong view [titthayatana], tenacity in wrong view [vipariyasaggaha], --this at that time is wrong view." (198-9, para 381)
  • para 390, what at that time is bewilderment (moha) contains lots of great terms, too... but I can't be bothered right now...
  • much of the same gymnastics for "wrong view" as for "right view"
  • alternation of terms include: accompanied by pleasure/neutrality of feeling/neither mental ease nor unease/neither pleasnantness nor non-pleasantness...
  • [way skimming here...]

Categories of Demeritorious thought Caused by Bewilderment

  • "When at a certain time a demeritorious thought arises, acompanied by equanimity and associated with uncertainty [vicikiccha], having as its object any sense object,... etc to having no fear, endevour arises." (pg. 218, para. 422) the lists are getting shorter...

Part 1 Part 2 Part 3
Categories of thought which are
neither meritorious nor demeritorious

  • Which?
    "When as a result of meritorious deeds or of the accumulation of such deeds, done in connection with the sensuous sphere, eye-consciousness arises, accompanied by equinimity, having a visible object  as its object -- then at that time contact arises, sensation, perception, volition, thought, equanimity, one-pointedness, mind, faculty of mind, faculty of equanimity, faculty of vitality arises... (all end in "arises")... at that time there are other incorporeal dhamma which are causally produced. These are the dhamma which are neither meritorious nor demeritorious.
  • formula applies for eye through touch, excluding mind.  Five are indicated.
  • body consciousness [Kaya-vinnana] exludes mind-consciousness.
  • [god this is so fucking full of errors!  I dont' think the "Department of the Promotion and Propagation of the Sasana Editorial committee did their job, or even read the thing!]
  • "resultant mind-element" [vipaka manodhatu, aka sampaticchana] = the moment of consciousness which accepts or receives an object
  • mind consciousness can be accompanied by pleasure and still fit this "neither/nor"

Eight types of Mind-Consciousness Elemnt resulting from meritorious thought which are neither/nor

  1. accompanied by pleasure and associated with knowlege
  2. accompanied by pleasure and associated with knowlege and caused by internal/external prompting
  3. accompanied by pleasure and not associated with knowlege
  4. accompanied by pleasure and not associated with knowlege but caused by internal/external prompting
  5. accompanied by equanimity and associated with knowlege
  6. accompanied by equinimity and associated with knowlege and caused by internal/external prompting
  7. accompanied by equanimity and not associated with  knowlege
  8. accompanied by equinimity and not associated with knowlege and caused by internal/external prompting
  • I can't discern the conconclusion.  a paragraph ends in "these are the meritorious dhamma," then the following formula asa only "Whe because of just those same meritorious deeds or the accumulation of such deeds done in connection with the F.M.Sphere, by dispelling pleasure..." and therefore its neither meritorious nor demeritorious. 

Resultant thoughts that arise in the Non-material sphere

  • Again with the same caveat as just mentioned above.  I can only assume that it turns on the "resultant thoughts" in other words, the results of meritorious thought or activity are neither meritorious nor demeritorious .   Which would make sense, since the simply arise...
  •  ...but then why couldn't they just SAY that... oh well...
  • Next we run through arupa jhanas as we have before the rupa jhanas...

Supramundane thoughts...

  • Animitta Jhana - devoid of signs or permanence...
  • these are the sotipatti magga, etc.
  • "when because of practicing and cultivating just this supramundane meritorious mental concentration and getting detatched... he achieves Sunnata, the first jhana..." these are neither/nor (255)
  • hankering = striving, doesn't it?
  • again with the above listed 20 methods, with the caveat that the attainment is neither/nor...
  • then again with devoid of hankering, but dominated by desire...
  • okay, so the're alternating devoid of hankering/devoid of signs of permanence
  • now they're doing the difficult/slow facile/swift thing...
  • Now we've left Animitta Jhana for Sunnyata Jhana, where the first jhana is known as Appanihita Jhana.
  • and the same formula is repeated.  again.
  • 20 great methods

Resultant Thoughts of the three Higher Maggas

Three higher Phalas

  • Enter the "Faculty of perfect knowlege" (annindriya):
    1. Sakadagami Magga:  realization of four noble truths first realized in Sotapatti Magga
    2. Anagami Magga: etc
    3. Arahatta Magga: etc  I think the translator's losing it.  Now he's doing in the footnotes what the text is doing up front.
  • The translator is falling apart now... or getting drunk.  Its hard to say:
    "Section on Classified Enumeration of the
    Items of Mind-Element Resulting from
    Demoritorious Thought
    a.  Expsotion
  • okay we've been (apparently, unbeknowenst to me) walking through results of demeritorious thought that are neither meritorious nor demeritorious.
  • ooh... plural of dhamma is dhammaa (a with a bar over it, long a)

Neither Meritorious nor Demeritorious Non-Causitive Action thoughts Devoid of Root Causes
Non-Causitive Action Mind-Element

(this is starting to resemble a bad joke... or monty python sketch)

  • Non-Causitive Action Mind-Consciousness element (hasituppada)
  • [okay, my resolve has just now been shaken to its root.  Its no longer about Truth, its no longer about grad school, its no longer about Buddhism's roots, its no longer about philosophy... Now its purely and simply because I vowed to read this]
  • nutriments [aharas, or aahaaras]
  • non-causative action mind consciousness element... accompanied by equinimity.
  • absence of greed [alobha]
  • absense of hate [adosa]
  • 579: When at a certain time one practices Arupa Jhana which is neither meritorious nor demeritorious, nor is the resultant of either, and which is non-causative action, just experiencing the well-being in the present existence, and when by completely transcending all forms of consciousness that turn on corporeality (rupasanna) by cessation of all forms of consciousness arising out of contact between the sensense and their objects (patighasanna), by not paying attention to other forms of consciousness many and varied [nanattasanna], he achieves and remains in..."
  • rupa jhana just before follows the same formula as we've seen early, splitting off from this one at "completely transcending" and going instead into "getting rid of initial application of mind."
  • absense of bewilderment [amoha]

end of devision on mind and mental concomitants
NEXT!

 

 

 

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