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Relationship between sampajanna definitions in SN 47.2 and SN 47.35
Sūkarakhata sutta and the “arahants seeking benefits they already have”What is the difference between Karma and SanskaraDifference between Pacceka Buddha and Arahant?What are the differences between meritorious acts and wholesome acts?What does the word 'nimitta' ('sign') refer to in SN 47.8?Delayed speech as right speechCan someone explain the difference classification and referencing between english tipitaka and thai tipitaka?Lord Buddha and ChakravartinDifference between aggregates and clinging-aggregates?Difference between sati and sampajanna
What is the relationship between the definitions of sampajañña (clear comprehension) in SN 47.2 and SN 47.35?
From SN 47.35 (translated by Bodhi):
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
From SN 47.2 (translated by Bodhi):
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
pali-canon sampajana
add a comment |
What is the relationship between the definitions of sampajañña (clear comprehension) in SN 47.2 and SN 47.35?
From SN 47.35 (translated by Bodhi):
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
From SN 47.2 (translated by Bodhi):
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
pali-canon sampajana
add a comment |
What is the relationship between the definitions of sampajañña (clear comprehension) in SN 47.2 and SN 47.35?
From SN 47.35 (translated by Bodhi):
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
From SN 47.2 (translated by Bodhi):
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
pali-canon sampajana
What is the relationship between the definitions of sampajañña (clear comprehension) in SN 47.2 and SN 47.35?
From SN 47.35 (translated by Bodhi):
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
From SN 47.2 (translated by Bodhi):
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
pali-canon sampajana
pali-canon sampajana
asked 1 hour ago
ruben2020ruben2020
15.7k31243
15.7k31243
add a comment |
add a comment |
2 Answers
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In line with what I said in my other answer, both are descriptions of self-awareness, of not getting carried away by the circumstances.
This does not refer to "zombie bare awareness" executed mechanically, but to normal, pragmatic, careful self-awareness of an intelligent person.
Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "Be aware in the present moment and simply observe X without judging" when it should be "Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.
– ruben2020
1 hour ago
1
Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.
– Andrei Volkov♦
41 mins ago
I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.
– ruben2020
21 mins ago
add a comment |
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
SN 47.35
The above means feelings, perceptions & thoughts are clearly understood in terms of the Dhamma, namely, they are impermanent, not-self, not to be clung to.
Note: This is not vipassana, namely, observing arising & passing of feelings, perceptions & thoughts. It is understanding feelings, perceptions & thoughts, including when they are purposefully used. Thus, when speaking to another, for example, the mind understands: "These thoughts are conventions, subjective, not to be clung to, etc".
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
SN 47.2
The above is exactly the same. When walking, the monk has clear-comprehension, such as: "I am monk; I must walk so I make a good public impression" or "I am a monk; I must eat non-hurriedly; so I make a good public impression"; or the monk reflects: "This walking is not self" (such as when Rahula was walking behind the Buddha in MN 62 and the Buddha rebuked Rahula for regarding the Buddha as a "self" or with "beauty").
add a comment |
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2 Answers
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2 Answers
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In line with what I said in my other answer, both are descriptions of self-awareness, of not getting carried away by the circumstances.
This does not refer to "zombie bare awareness" executed mechanically, but to normal, pragmatic, careful self-awareness of an intelligent person.
Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "Be aware in the present moment and simply observe X without judging" when it should be "Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.
– ruben2020
1 hour ago
1
Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.
– Andrei Volkov♦
41 mins ago
I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.
– ruben2020
21 mins ago
add a comment |
In line with what I said in my other answer, both are descriptions of self-awareness, of not getting carried away by the circumstances.
This does not refer to "zombie bare awareness" executed mechanically, but to normal, pragmatic, careful self-awareness of an intelligent person.
Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "Be aware in the present moment and simply observe X without judging" when it should be "Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.
– ruben2020
1 hour ago
1
Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.
– Andrei Volkov♦
41 mins ago
I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.
– ruben2020
21 mins ago
add a comment |
In line with what I said in my other answer, both are descriptions of self-awareness, of not getting carried away by the circumstances.
This does not refer to "zombie bare awareness" executed mechanically, but to normal, pragmatic, careful self-awareness of an intelligent person.
In line with what I said in my other answer, both are descriptions of self-awareness, of not getting carried away by the circumstances.
This does not refer to "zombie bare awareness" executed mechanically, but to normal, pragmatic, careful self-awareness of an intelligent person.
answered 1 hour ago
Andrei Volkov♦Andrei Volkov
38.9k331110
38.9k331110
Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "Be aware in the present moment and simply observe X without judging" when it should be "Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.
– ruben2020
1 hour ago
1
Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.
– Andrei Volkov♦
41 mins ago
I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.
– ruben2020
21 mins ago
add a comment |
Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "Be aware in the present moment and simply observe X without judging" when it should be "Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.
– ruben2020
1 hour ago
1
Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.
– Andrei Volkov♦
41 mins ago
I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.
– ruben2020
21 mins ago
Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "Be aware in the present moment and simply observe X without judging" when it should be "Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.
– ruben2020
1 hour ago
Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "Be aware in the present moment and simply observe X without judging" when it should be "Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.
– ruben2020
1 hour ago
1
1
Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.
– Andrei Volkov♦
41 mins ago
Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.
– Andrei Volkov♦
41 mins ago
I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.
– ruben2020
21 mins ago
I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.
– ruben2020
21 mins ago
add a comment |
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
SN 47.35
The above means feelings, perceptions & thoughts are clearly understood in terms of the Dhamma, namely, they are impermanent, not-self, not to be clung to.
Note: This is not vipassana, namely, observing arising & passing of feelings, perceptions & thoughts. It is understanding feelings, perceptions & thoughts, including when they are purposefully used. Thus, when speaking to another, for example, the mind understands: "These thoughts are conventions, subjective, not to be clung to, etc".
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
SN 47.2
The above is exactly the same. When walking, the monk has clear-comprehension, such as: "I am monk; I must walk so I make a good public impression" or "I am a monk; I must eat non-hurriedly; so I make a good public impression"; or the monk reflects: "This walking is not self" (such as when Rahula was walking behind the Buddha in MN 62 and the Buddha rebuked Rahula for regarding the Buddha as a "self" or with "beauty").
add a comment |
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
SN 47.35
The above means feelings, perceptions & thoughts are clearly understood in terms of the Dhamma, namely, they are impermanent, not-self, not to be clung to.
Note: This is not vipassana, namely, observing arising & passing of feelings, perceptions & thoughts. It is understanding feelings, perceptions & thoughts, including when they are purposefully used. Thus, when speaking to another, for example, the mind understands: "These thoughts are conventions, subjective, not to be clung to, etc".
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
SN 47.2
The above is exactly the same. When walking, the monk has clear-comprehension, such as: "I am monk; I must walk so I make a good public impression" or "I am a monk; I must eat non-hurriedly; so I make a good public impression"; or the monk reflects: "This walking is not self" (such as when Rahula was walking behind the Buddha in MN 62 and the Buddha rebuked Rahula for regarding the Buddha as a "self" or with "beauty").
add a comment |
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
SN 47.35
The above means feelings, perceptions & thoughts are clearly understood in terms of the Dhamma, namely, they are impermanent, not-self, not to be clung to.
Note: This is not vipassana, namely, observing arising & passing of feelings, perceptions & thoughts. It is understanding feelings, perceptions & thoughts, including when they are purposefully used. Thus, when speaking to another, for example, the mind understands: "These thoughts are conventions, subjective, not to be clung to, etc".
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
SN 47.2
The above is exactly the same. When walking, the monk has clear-comprehension, such as: "I am monk; I must walk so I make a good public impression" or "I am a monk; I must eat non-hurriedly; so I make a good public impression"; or the monk reflects: "This walking is not self" (such as when Rahula was walking behind the Buddha in MN 62 and the Buddha rebuked Rahula for regarding the Buddha as a "self" or with "beauty").
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise,
understood as they remain present, understood as they pass away.
Thoughts are understood as they arise, understood as they remain
present, understood as they pass away. Perceptions are understood as
they arise, understood as they remain present, understood as they pass
away. It is in this way, bhikkhus, that a bhikkhu exercises clear
comprehension.
SN 47.35
The above means feelings, perceptions & thoughts are clearly understood in terms of the Dhamma, namely, they are impermanent, not-self, not to be clung to.
Note: This is not vipassana, namely, observing arising & passing of feelings, perceptions & thoughts. It is understanding feelings, perceptions & thoughts, including when they are purposefully used. Thus, when speaking to another, for example, the mind understands: "These thoughts are conventions, subjective, not to be clung to, etc".
And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when
going forward and returning; when looking ahead and looking aside;
when drawing in and extending the limbs; when wearing his robes and
carrying his outer robe and bowl; when eating, drinking, chewing his
food, and tasting; when defecating and urinating; when walking,
standing, sitting, falling asleep, waking up, speaking, and keeping
silent. It is in such a way that a bhikkhu exercises clear
comprehension.
SN 47.2
The above is exactly the same. When walking, the monk has clear-comprehension, such as: "I am monk; I must walk so I make a good public impression" or "I am a monk; I must eat non-hurriedly; so I make a good public impression"; or the monk reflects: "This walking is not self" (such as when Rahula was walking behind the Buddha in MN 62 and the Buddha rebuked Rahula for regarding the Buddha as a "self" or with "beauty").
edited 8 mins ago
answered 41 mins ago
DhammadhatuDhammadhatu
25.4k11044
25.4k11044
add a comment |
add a comment |
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