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Such is the nature of the body, Of all, in every way; It must be analyzed by the wise, this is its certain destiny. 1083. Impermanent, subject to decay, suffering and fearful; Not-self and overcome, it disintegrates moment by moment. 1084. Seeing thus the nature of its destruction, right there; The Tathāgatas call this insight meditation. 1085. The wise meditate on both these two kinds of meditation; Even in a living body, when such forms arise. 1086. Even this living body, Is by nature a corpse; Covered by adornments, it is not apparent to fools. 1087. Outwardly polished, it appears, inwardly filled with a corpse; Exuding, oozing, a nine-doored flow of impurities. 1088. The body is ever foul-smelling, teeming with various worms; Covered with skin and flesh, structured as a cage of bones. 1089. This is called a latrine, filled with thirty-two impurities; Like a ground for human excrement, accumulated over many years. 1090. Its end is the charnel ground, a common foulness; A boil, a dart, a source of much suffering. 1091. Afflicted with various diseases, beset by various misfortunes; A collection of various calamities, a basis for various defilements. 1092. Nourished for a long time This is the body, my-making, my-possessing; Like a fickle, wicked friend, when afflicted, it becomes corrupt. 1093. It declines, without essence, that youth, even with old age; Struck by death, it utterly, completely breaks apart. 1094. Yet, a net-like structure, composed of many components; Covered with clothes and ornaments, adorned with garlands, perfumes, and so on. 1095. With expressive changes, decorated with various forms; The body, with its graceful movements and charms, deceives the great multitude. 1096. By which the foolish are deluded, defiled by the stains of sensual craving; They fill the four lower realms, following the sway of Māra. 1097. Thus, knowing the danger, the wise, regarding this putrid body; Began to cultivate aversion, starting with the aspect of impurity. 1098. In which, with perverted perception, beings fall upon the corpse, Acting wrongly, under the power of defilements and evil; See that even this impurity is subject to destruction, Thus the Fortunate One spoke, dividing it into ten ways. 1099. The ten kinds of kasiṇa spoken by the Teacher, for dispelling and suppressing defilements, And the ten kinds of impurity for destroying sensual cravings; Bringing divine and Brahma happiness, a steady path, the arising of wisdom for the yogi, That meditation subject is truly worthy to be practiced, served by those of excellent qualities. Thus ends the eighth chapter, called "The Division of Kasiṇa and Impurity" in the "Discrimination of Name and Form." 9. The Ninth Chapter The Division of Ten Recollections 1100. How does a yogi, who has gone forth with faith, Cultivate recollection, among the ten kinds of recollection? 1101. He is an Arahant, a Fortunate One in the world, the Blessed One, who has gone beyond the world; Endowed with knowledge and conduct, the leader to liberation. 1102. The eldest, perfectly enlightened, the supreme trainer of persons; Teacher of gods and humans, the Buddha, unequalled. 1103. A benefactor to all the world, a kinsman, a repository of all jewels; Born out of compassion for beings, a protector, a bringer of welfare. 1104. The one with vision, skilled in the ford, the Lord of Dhamma, the Tathāgata; He led beings on the path, for liberation from the realm of death. 1105. A caravan leader, greatly capable, a warrior wielding the weapon of the path and non-path; Having taken up the excellent caravan, he wandered... The Path, 1106. Peerless, unequalled, wise, Striving for the welfare of the world; Endowed with all excellent qualities, A wondrous, amazing person. 1107. Embodiment of benefit, embodiment of Dhamma, Embodiment of Brahma, greatly renowned; Having encompassed all knowable things, Illuminated by the light of knowledge. 1108. Having attained mastery over power, firm as a bull's horn; A great boundary, a sphere of infinite movement. 1109. Having attained all powers of direct knowledge, skilled in fearlessness; The culmination of all attainments, fulfilling the perfections of virtue. 1110. Immeasurable, a great elephant, a great hero, a great sage; A great seer, of revered conduct, a great festival, greatly mighty. 1111. Moving to all attainments, worshipped by hosts of great seers; Revered by kings of kings, saluted by devas and brahmas. 1112. Having overcome the three worlds, like the sun in the sky; He shines with great splendor, a dispeller of darkness. 1113. Encircled by a fathom-long aura, adorned with a garland of banners; Beautified by thirty-two major marks and eighty minor characteristics. 1114. Charming with six-colored rays, like a jewel of great value; A beautiful form of prosperity, as if condensed to be seen. 1115. Like a blooming lotus pond, adorned like a wish-fulfilling tree; Like the sky studded with stars, the supreme one appears. 1116. Surrounded by sons of the Buddha, great heroes; For the great welfare of all the world, the Dhamma King, self-controlled. 1117. Like the moon cleansed of defilements, surrounded by constellations; Surrounded by a host of warriors, he shines like a wheel-turning monarch. 1118. Thus, endowed with infinite virtues, free from all defilements; The giver of all attainments, the binder of misfortune. 1119. Remembering the Blessed One, whose compassion is supreme day and night; The wise yogi cultivates the recollection of the Buddha. 1120. Well-proclaimed is that True Dhamma by the fully enlightened, mindful one; To be seen by personal realization, as is fitting. 1121. For the destruction of the poverty of craving, for the fulfillment of aspirations; Without waiting for a future time, it gives immediate results. 1122. For those with sufficient conditions, it is shown with "Come and see!"; To be realized by the wise, each for oneself, by nature. Thus. 1123. Uprooting all defilements, pure, auspicious, blessed; Blocking the bad paths to woe, the path to Nibbāna's gain. 1124. From defilement's hard pass, from suffering's great fear; It leads to secure ground, utterly free from harm. 1125. This is a ford of merit, auspicious and blessing-giver; Bringing welfare, rise, and joy, supreme food of deathlessness. 1126. Excellent eye-medicine of wisdom, removing ignorance's film; This teaching, wisdom's support, piercing defilement's boils. 1127. For those sunk in four floods, a bridge has now arisen; For those jailed in existence, a great door stands open. 1128. For those pierced by sorrow and grief, afflicted with lamentation; A way to pull out the dart, declared as ultimate bliss. 1129. Free from ill and danger, released from defilement's stain; Straight, perfectly certain, for purity of practice. 1130. Its equipment is pure virtue, its cage made of concentration; Its wheel-spokes are right thought, its vehicle is right effort. 1131. Joined with mindfulness as guide, right view as its vanguard; This Dhamma-chariot goes, for security's attainment. 1132. To ward off misfortune, for all prosperity's success; For liberation from all aggregates, the Seeing One taught the Dhamma. 1133. Desiring welfare for all beings, the Great Sage, full of compassion; Proclaimed the Dhamma's light, supreme among those with sight. 1134. Having rightly known this Dhamma, established on the safe path; The wise, free from evil, their anxieties and fears calmed. 1135. Released from existence's bonds, having abandoned fear and terror; They attain ultimate happiness, the great sages, reaching safety. 1136. Such a supreme Dhamma, a wise person contemplating; Cultivates it, thus they declare, the cultivation of Dhamma-recollection. 1137. Four are on the path, four are in the fruit; This Sangha is upright, endowed with wisdom and virtue. 1138. Pure, free from chaff, established in practice; Having embraced the true Dhamma, adorned with qualities of success. 1139. Having abandoned states of woe, released from evil defilements; Uprooting adversaries... He is one who has cut off the prison of existence. 1140. Having attained the highest taming, Well-disciplined by the Great Seer; Purified by knowledge and liberation, Standing on the path of the noble steed. 1141. Born of the Sugata's lineage, Bearing the glory of pure Dhamma; Having accomplished the attainments, Served by the Dhamma's Dispensation. 1142. Free from fear and terror, Protected by the Victor's power; Walking the path of silence, Recipient of the Sugata's counsel. 1143. Protected by heedfulness, Adorned with the ornament of virtue; Equipped with mental concentration, Shining with the weapon of wisdom. 1144. Having taken up the straight path, Shattering the host of Māra; Unconquered in battle, Of graceful and pure valor. 1145. Having transcended the realm of death, Established in the Dhamma of Awakening; Having attained the power of the six supernormal knowledges, Having fulfilled the Dispensation. 1146. Having attained full awakening, With analytical knowledges burst forth; Having reached the perfection of recluseship, He pleases the mind of the Victor. 1147. Endowed with various excellent qualities, Blossoming with diverse attainments; Having crossed the path of misfortune, Devoted to supreme awakening. 1148. Worthy of offerings, worthy of hospitality, Worthy of gifts, very rare; The unsurpassed field of merit, For the world with its devas. 1149. Where, in the pure and faultless, The seed of faith is established; It brings to full fruition, The supreme fruit of attainment. 1150. Enjoying that fruit, Serving the taste of liberation; The wise become supremely happy, Ageless and deathless. 1151. Desiring that fruit, The contemplation of the Saṅgha's qualities; Should be cultivated, thus say the wise. 1152. The five precepts, the ten precepts, The Pātimokkha, the Uposatha;