Digha Nikaya 22
Maha-Satipatthana Sutta
The Great Frames of Reference
I have heard that on one occasion the Blessed One was staying in the Kuru country.
Now there is a town of the Kurus called Kammasadhamma. There the Blessed One
addressed the monks, "Monks."
"Venerable sir," the monks replied.
The Blessed One said this: "This is the direct path for the purification
of beings, for the overcoming of sorrow and lamentation, for the disappearance
of pain and distress, for the attainment of the right method, and for the
realization of Unbinding -- in other words, the four frames of reference. Which
four?
"There is the case where a monk remains focused on the body in and of
itself -- ardent, alert, and mindful -- putting aside greed and distress
with reference to the world. He remains focused on feelings... mind... mental
qualities in and of themselves -- ardent, alert, and mindful -- putting
aside greed and distress with reference to the world.
"And how does a monk remain focused on the body in and of itself?
[1] "There is the case where a monk -- having gone to the wilderness, to
the shade of a tree, or to an empty building -- sits down folding his legs crosswise,
holding his body erect and setting mindfulness to the fore [lit: the front of
the chest]. Always mindful, he breathes in; mindful he breathes out.
"Breathing in long, he discerns that he is breathing in long; or breathing
out long, he discerns that he is breathing out long. Or breathing in short,
he discerns that he is breathing in short; or breathing out short, he discerns
that he is breathing out short. He trains himself to breathe in sensitive to
the entire body and to breathe out sensitive to the entire body. He trains himself
to breathe in calming bodily fabrication and to breathe out calming bodily fabrication.
Just as a skilled turner or his apprentice, when making a long turn, discerns
that he is making a long turn, or when making a short turn discerns that he
is making a short turn; in the same way the monk, when breathing in long, discerns
that he is breathing in long; or breathing out short, he discerns that he is
breathing out short... He trains himself to breathe in calming bodily fabrication,
and to breathe out calming bodily fabrication.
"In this way he remains focused internally on the body in and of itself,
or externally on the body in and of itself, or both internally and externally
on the body in and of itself. Or he remains focused on the phenomenon of origination
with regard to the body, on the phenomenon of passing away with regard to the
body, or on the phenomenon of origination and passing away with regard to
the body. Or his mindfulness that 'There is a body' is maintained to the extent
of knowledge and remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
body in and of itself.
[2] "Furthermore, when walking, the monk discerns that he is walking. When
standing, he discerns that he is standing. When sitting, he discerns that he
is sitting. When lying down, he discerns that he is lying down. Or however his
body is disposed, that is how he discerns it.
"In this way he remains focused internally on the body in and of itself,
or focused externally... unsustained by anything in the world. This is how a
monk remains focused on the body in and of itself.
[3] "Furthermore, when going forward and returning, he makes himself
fully alert; 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 savoring... when urinating and defecating...
when walking, standing, sitting, falling asleep, waking up, talking, and remaining
silent, he makes himself fully alert.
"In this way he remains focused internally on the body in and of itself,
or focused externally... unsustained by anything in the world. This is how a
monk remains focused on the body in and of itself.
[4] "Furthermore... just as if a sack with openings at both ends were full
of various kinds of grain -- wheat, rice, mung beans, kidney beans, sesame seeds,
husked rice -- and a man with good eyesight, pouring it out, were to reflect,
'This is wheat. This is rice. These are mung beans. These are kidney beans.
These are sesame seeds. This is husked rice,' in the same way, monks, a monk
reflects on this very body from the soles of the feet on up, from the crown
of the head on down, surrounded by skin and full of various kinds of unclean
things: 'In this body there are head hairs, body hairs, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs,
large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood,
sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'
"In this way he remains focused internally on the body in and of itself,
or focused externally... unsustained by anything in the world. This is how a
monk remains focused on the body in and of itself.
[5] "Furthermore... just as a skilled butcher or his apprentice, having
killed a cow, would sit at a crossroads cutting it up into pieces, the monk
contemplates this very body -- however it stands, however it is disposed --
in terms of properties: 'In this body there is the earth property, the liquid
property, the fire property, and the wind property.'
"In this way he remains focused internally on the body in and of itself,
or focused externally... unsustained by anything in the world. This is how a
monk remains focused on the body in and of itself.
[6] "Furthermore, as if he were to see a corpse cast away in a charnel
ground -- one day, two days, three days dead -- bloated, livid, and festering,
he applies it to this very body, 'This body, too: Such is its nature, such is
its future, such its unavoidable fate'...
"Or again, as if he were to see a corpse cast away in a charnel ground,
picked at by crows, vultures, and hawks, by dogs, hyenas, and various other
creatures... a skeleton smeared with flesh and blood, connected with tendons...
a fleshless skeleton smeared with blood, connected with tendons... a skeleton
without flesh or blood, connected with tendons... bones detached from their
tendons, scattered in all directions -- here a hand bone, there a foot bone,
here a shin bone, there a thigh bone, here a hip bone, there a back bone, here
a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw
bone, there a tooth, here a skull... the bones whitened, somewhat like the color
of shells... piled up, more than a year old... decomposed into a powder: He
applies it to this very body, 'This body, too: Such is its nature, such is its
future, such its unavoidable fate.'
"In this way he remains focused internally on the body in and of itself,
or externally on the body in and of itself, or both internally and externally
on the body in and of itself. Or he remains focused on the phenomenon of origination
with regard to the body, on the phenomenon of passing away with regard to the
body, or on the phenomenon of origination and passing away with regard to
the body. Or his mindfulness that 'There is a body' is maintained to the extent
of knowledge and remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
body in and of itself.
"And how does a monk remain focused on feelings in and of themselves?
There is the case where a monk, when feeling a painful feeling, discerns that
he is feeling a painful feeling. When feeling a pleasant feeling, he discerns
that he is feeling a pleasant feeling. When feeling a neither-painful-nor-pleasant
feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling.
"When feeling a painful feeling of the flesh, he discerns that he is feeling
a painful feeling of the flesh. When feeling a painful feeling not of the flesh,
he discerns that he is feeling a painful feeling not of the flesh. When feeling
a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling
of the flesh. When feeling a pleasant feeling not of the flesh, he discerns
that he is feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-pleasant
feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant
feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling not
of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant
feeling not of the flesh.
"In this way he remains focused internally on feelings in and of themselves,
or externally on feelings in and of themselves, or both internally and externally
on feelings in and of themselves. Or he remains focused on the phenomenon
of origination with regard to feelings, on the phenomenon of passing away with
regard to feelings, or on the phenomenon of origination and passing away with
regard to feelings. Or his mindfulness that 'There are feelings' is maintained
to the extent of knowledge and remembrance. And he remains independent, unsustained
by (not clinging to) anything in the world. This is how a monk remains focused
on feelings in and of themselves.
"And how does a monk remain focused on the mind in and of itself? There
is the case where a monk, when the mind has passion, discerns that the mind
has passion. When the mind is without passion, he discerns that the mind is
without passion. When the mind has aversion, he discerns that the mind has aversion.
When the mind is without aversion, he discerns that the mind is without aversion.
When the mind has delusion, he discerns that the mind has delusion. When the
mind is without delusion, he discerns that the mind is without delusion.
"When the mind is restricted, he discerns that the mind is restricted.
When the mind is scattered, he discerns that the mind is scattered. When the
mind is enlarged, he discerns that the mind is enlarged. When the mind is not
enlarged, he discerns that the mind is not enlarged. When the mind is surpassed,
he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns
that the mind is unsurpassed. When the mind is concentrated, he discerns that
the mind is concentrated. When the mind is not concentrated, he discerns that
the mind is not concentrated. When the mind is released, he discerns that the
mind is released. When the mind is not released, he discerns that the mind is
not released.
"In this way he remains focused internally on the mind in and of itself,
or externally on the mind in and of itself, or both internally and externally
on the mind in and of itself. Or he remains focused on the phenomenon of origination
with regard to the mind, on the phenomenon of passing away with regard to the
mind, or on the phenomenon of origination and passing away with regard to
the mind. Or his mindfulness that 'There is a mind' is maintained to the extent
of knowledge and remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
mind in and of itself.
"And how does a monk remain focused on mental qualities in and of themselves?
[1] "There is the case where a monk remains focused on mental qualities
in and of themselves with reference to the five hindrances. And how does a
monk remain focused on mental qualities in and of themselves with reference
to the five hindrances? There is the case where, there being sensual desire
present within, a monk discerns that 'There is sensual desire present within
me.' Or, there being no sensual desire present within, he discerns that 'There
is no sensual desire present within me.' He discerns how there is the arising
of unarisen sensual desire. And he discerns how there is the abandoning of sensual
desire once it has arisen. And he discerns how there is no further appearance
in the future of sensual desire that has been abandoned. (The same formula is
repeated for the remaining hindrances: ill will, sloth and drowsiness, restlessness
and anxiety, and uncertainty.)
"In this way he remains focused internally on mental qualities in and
of themselves, or externally on mental qualities in and of themselves, or
both internally and externally on mental qualities in and of themselves.
Or he remains focused on the phenomenon of origination with regard to mental
qualities, on the phenomenon of passing away with regard to mental qualities,
or on the phenomenon of origination and passing away with regard to mental
qualities. Or his mindfulness that 'There are mental qualities' is maintained
to the extent of knowledge and remembrance. And he remains independent, unsustained
by (not clinging to) anything in the world. This is how a monk remains focused
on mental qualities in and of themselves with reference to the five hindrances.
[2] "Furthermore, the monk remains focused on mental qualities in and
of themselves with reference to the five aggregates for clinging/sustenance.
And how does he remain focused on mental qualities in and of themselves with
reference to the five aggregates for clinging/sustenance? There is the case
where a monk [discerns]: 'Such is form, such its origination, such its disappearance.
Such is feeling... Such is perception... Such are fabrications... Such is consciousness,
such its origination, such its disappearance.'
"In this way he remains focused internally on the mental qualities in and
of themselves, or focused externally... unsustained by anything in the world.
This is how a monk remains focused on mental qualities in and of themselves
with reference to the five aggregates for clinging/sustenance.
[3] "Furthermore, the monk remains focused on mental qualities in and
of themselves with reference to the sixfold internal and external sense media.
And how does he remain focused on mental qualities in and of themselves with
reference to the sixfold internal and external sense media? There is the case
where he discerns the eye, he discerns forms, he discerns the fetter that arises
dependent on both. He discerns how there is the arising of an unarisen fetter.
And he discerns how there is the abandoning of a fetter once it has arisen.
And he discerns how there is no further appearance in the future of a fetter
that has been abandoned. (The same formula is repeated for the remaining sense
media: ear, nose, tongue, body, and intellect.)
"In this way he remains focused internally on the mental qualities in and
of themselves, or focused externally... unsustained by anything in the world.
This is how a monk remains focused on mental qualities in and of themselves
with reference to the sixfold internal and external sense media.
[4] "Furthermore, the monk remains focused on mental qualities in and
of themselves with reference to the seven factors of awakening. And how does
he remain focused on mental qualities in and of themselves with reference
to the seven factors of awakening? There is the case where, there being mindfulness
as a factor of awakening present within, he discerns that 'Mindfulness as a
factor of awakening is present within me.' Or, there being no mindfulness as
a factor of awakening present within, he discerns that 'Mindfulness as a factor
of awakening is not present within me.' He discerns how there is the arising
of unarisen mindfulness as a factor of awakening. And he discerns how there
is the culmination of the development of mindfulness as a factor of awakening
once it has arisen. (The same formula is repeated for the remaining factors
of awakening: analysis of qualities, persistence, rapture, serenity, concentration,
and equanimity.)
"In this way he remains focused internally on mental qualities in and
of themselves, or externally... unsustained by (not clinging to) anything in
the world. This is how a monk remains focused on mental qualities in and of
themselves with reference to the seven factors of awakening.
[5] "Furthermore, the monk remains focused on mental qualities in and
of themselves with reference to the four noble truths. And how does he remain
focused on mental qualities in and of themselves with reference to the four
noble truths? There is the case where 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.'
[a] "Now what is the noble truth of stress? Birth is stress, aging is stress,
death is stressful; sorrow, lamentation, pain, distress, and despair are stress;
association with the unbeloved is stress; separation from the loved is stress;
not getting what is wanted is stress; not getting what is wanted is stress.
In short, the five aggregates for clinging/sustenance are stress.
"And what is birth? Whatever birth, taking birth, descent, coming-to-be,
coming-forth, appearance of aggregates, and acquisition of [sense] spheres
of the various beings in this or that group of beings, that is called birth.
"And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling,
decline of life-force, weakening of the faculties of the various beings in this
or that group of beings, that is called aging.
"And what is death? Whatever deceasing, passing away, breaking up, disappearance,
dying, death, completion of time, break up of the aggregates, casting off of
the body, interruption in the life faculty of the various beings in this or
that group of beings, that is called death.
"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow,
inward sadness of anyone suffering from misfortune, touched by a painful thing,
that is called sorrow.
"And what is lamentation? Whatever crying, grieving, lamenting, weeping,
wailing, lamentation of anyone suffering from misfortune, touched by a painful
thing, that is called lamentation.
"And what is pain? Whatever is experienced as bodily pain, bodily discomfort,
pain or discomfort born of bodily contact, that is called pain.
"And what is distress? Whatever is experienced as mental pain, mental discomfort,
pain or discomfort born of mental contact, that is called distress.
"And what is despair? Whatever despair, despondency, desperation of anyone
suffering from misfortune, touched by a painful thing, that is called despair.
"And what is the stress of not getting what one wants? In beings subject
to birth, the wish arises, 'O, may we not be subject to birth, and may birth
not come to us.' But this is not be achieved by wishing. This is the stress
of not getting what one wants. In beings subject to aging... illness... death...
sorrow, lamentation, pain, distress, and despair, the wish arises, 'O, may
we not be subject to aging... illness... death... sorrow, lamentation, pain,
distress, and despair, and may aging... illness... death... sorrow, lamentation,
pain, distress, and despair not come to us.' But this is not be achieved by
wishing. This is the stress of not getting what one wants.
"And what is the stress of association with the unbeloved? There is the
case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors,
or tactile sensations occur to one; or one has connection, contact, relationship,
interaction with those who wish one ill, who wish for one's harm, who wish for
one's discomfort, who wish one no security from the yoke. This is called the
stress of association with the unbeloved.
"And what is the stress of separation from the loved? There is the case
where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile
sensations do not occur to one; or one has no connection, no contact, no relationship,
no interaction with those who wish one well, who wish for one's benefit, who
wish for one's comfort, who wish one security from the yoke, nor with one's
mother, father, brother, sister, friends, companions, or relatives. This is
called the stress of separation from the loved.
"And what is the stress of not getting what is wanted? In beings subject
to birth, the wish arises, 'O, may we not be subject to birth, and may birth
not come to us.' But this is not be achieved by wishing. This is the stress
of not getting what one wants. In beings subject to aging... illness... death...
sorrow, lamentation, pain, distress, and despair, the wish arises, 'O, may
we not be subject to aging... illness... death... sorrow, lamentation, pain,
distress, and despair, and may aging... illness... death... sorrow, lamentation,
pain, distress, and despair not come to us.' But this is not be achieved by
wishing. This is the stress of not getting what is wanted.
"And what are the five aggregates for clinging/sustenance that, in short,
are stress? Form as an aggregate for clinging/sustenance, feeling as an aggregate
for clinging/sustenance, perception as an aggregate for clinging/sustenance,
fabrications as an aggregate for clinging/sustenance, consciousness as an aggregate
for clinging/sustenance: These are called the five aggregates for clinging/sustenance
that, in short, are stress.
"This is called the noble truth of stress.
[b] "And what is the noble truth of the origination of stress? The craving
that makes for further becoming -- accompanied by passion and delight, relishing
now here and now there -- i.e., craving for sensuality, craving for becoming,
craving for non-becoming.
"And where does this craving, when arising, arise? And where, when dwelling,
does it dwell? Whatever is endearing and alluring in terms of the world: that
is where this craving, when arising, arises. That is where, when dwelling, it
dwells.
"And what is endearing and alluring in terms of the world? The eye is
endearing and alluring in terms of the world. That is where this craving,
when arising, arises. That is where, when dwelling, it dwells.
"The ear... The nose... The tongue... The body... The intellect...
"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...
"Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness...
Body-consciousness... Intellect-consciousness...
"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact...
Intellect-contact...
"Feeling born of eye-contact... Feeling born of ear-contact... Feeling
born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact...
Feeling born of intellect-contact...
"Perception of forms... Perception of sounds... Perception of smells...
Perception of tastes... Perception of tactile sensations... Perception of ideas...
"Intention for forms... Intention for sounds... Intention for smells...
Intention for tastes... Intention for tactile sensations... Intention for ideas...
"Craving for forms... Craving for sounds... Craving for smells... Craving
for tastes... Craving for tactile sensations... Craving for ideas...
"Thought directed at forms... Thought directed at sounds... Thought directed
at smells... Thought directed at tastes... Thought directed at tactile sensations...
Thought directed at ideas...
"Evaluation of forms... Evaluation of sounds... Evaluation of smells...
Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas
is endearing and alluring in terms of the world. That is where this craving,
when arising, arises. That is where, when dwelling, it dwells.
"This is called the noble truth of the origination of stress.
[c] "And what is the noble truth of the cessation of stress? The remainderless
fading and cessation, renunciation, relinquishment, release, and letting
go of that very craving.
"And where, when being abandoned, is this craving abandoned? And where,
when ceasing, does it cease? Whatever is endearing and alluring in terms of
the world: that is where, when being abandoned, this craving is abandoned. That
is where, when ceasing, it ceases.
"And what is endearing and alluring in terms of the world? The eye is
endearing and alluring in terms of the world. That is where, when being abandoned,
this craving is abandoned. That is where, when ceasing, it ceases.
"The ear... The nose... The tongue... The body... The intellect...
"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...
"Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness...
Body-consciousness... Intellect-consciousness...
"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact...
Intellect-contact...
"Feeling born of eye-contact... Feeling born of ear-contact... Feeling
born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact...
Feeling born of intellect-contact...
"Perception of forms... Perception of sounds... Perception of smells...
Perception of tastes... Perception of tactile sensations... Perception of ideas...
"Intention for forms... Intention for sounds... Intention for smells...
Intention for tastes... Intention for tactile sensations... Intention for ideas...
"Craving for forms... Craving for sounds... Craving for smells... Craving
for tastes... Craving for tactile sensations... Craving for ideas...
"Thought directed at forms... Thought directed at sounds... Thought directed
at smells... Thought directed at tastes... Thought directed at tactile sensations...
Thought directed at ideas...
"Evaluation of forms... Evaluation of sounds... Evaluation of smells...
Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas
is endearing and alluring in terms of the world. That is where, when being
abandoned, this craving is abandoned. That is where, when ceasing, it ceases.
"This is called the noble truth of the cessation of stress.
[d] "And what is the noble truth of the path of practice leading to the
cessation of stress? Just this very noble eightfold path: right view, right
resolve, right speech, right action, right livelihood, right effort, right mindfulness,
right concentration.
"And what is right view? Knowledge with regard to stress, knowledge with
regard to the origination of stress, knowledge with regard to the cessation
of stress, knowledge with regard to the way of practice leading to the cessation
of stress: This is called right view.
"And what is right resolve? Aspiring to renunciation, to freedom from ill
will, to harmlessness: This is called right resolve.
"And what is right speech? Abstaining from lying, from divisive speech,
from abusive speech, and from idle chatter: This is called right speech.
"And what is right action? Abstaining from taking life, from stealing and
from sexual intercourse. This is called right action.
"And what is right livelihood? There is the case where a noble disciple,
having abandoned dishonest livelihood, keeps his life going with right livelihood:
This is called right livelihood.
"And what is right effort? There is the case where a monk generates desire,
endeavors, arouses persistence, upholds and exerts his intent for the sake
of the non-arising of evil, unskillful qualities that have not yet arisen...
for the sake of the abandoning of evil, unskillful qualities that have arisen...
for the sake of the arising of skillful qualities that have not yet arisen...
(and) for the maintenance, non-confusion, increase, plenitude, development,
and culmination of skillful qualities that have arisen: This is called right
effort.
"And what is right mindfulness? There is the case where a monk remains
focused on the body in and of itself -- ardent, alert, and mindful -- putting
aside greed and distress with reference to the world. He remains focused on
feelings in and of themselves... the mind in and of itself... mental qualities
in and of themselves -- ardent, alert, and mindful -- putting aside greed
and distress with reference to the world. This is called right mindfulness.
"And what is right concentration? There is the case where a monk -- quite
withdrawn from sensuality, withdrawn from unskillful (mental) qualities -- enters
and remains in the first jhana: rapture and pleasure born from withdrawal,
accompanied by directed thought and evaluation. With the stilling of directed
thought and evaluation, he enters and remains in the second jhana: rapture
and pleasure born of composure, unification of awareness free from directed
thought and evaluation -- internal assurance. With the fading of rapture he
remains in equanimity, mindful and alert, 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.' With the abandoning
of pleasure and pain -- 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 pain. This is called right concentration.
"This is called the noble truth of the path of practice leading to the
cessation of stress.
"In this way he remains focused internally on mental qualities in and
of themselves, or externally on mental qualities in and of themselves, or
both internally and externally on mental qualities in and of themselves.
Or he remains focused on the phenomenon of origination with regard to mental
qualities, on the phenomenon of passing away with regard to mental qualities,
or on the phenomenon of origination and passing away with regard to mental
qualities. Or his mindfulness that 'There are mental qualities' is maintained
to the extent of knowledge and remembrance. And he remains independent, unsustained
by (not clinging to) anything in the world. This is how a monk remains focused
on mental qualities in and of themselves with reference to the four noble
truths...
"Now, if anyone would develop these four frames of reference in this way
for seven years, one of two fruits can be expected for him: either gnosis right
here and now, or -- if there be any remnant of clinging-sustenance -- non-return.
"Let alone seven years. If anyone would develop these four frames of reference
in this way for six years... five... four... three... two years... one year...
seven months... six months... five... four... three... two months... one month...
half a month, one of two fruits can be expected for him: either gnosis right
here and now, or -- if there be any remnant of clinging-sustenance -- non-return.
"Let alone half a month. If anyone would develop these four frames of reference
in this way for seven days, one of two fruits can be expected for him: either
gnosis right here and now, or -- if there be any remnant of clinging-sustenance
-- non-return.
"'This is the direct path for the purification of beings, for the overcoming
of sorrow and lamentation, for the disappearance of pain and distress, for
the attainment of the right method, and for the realization of Unbinding --
in other words, the four frames of reference.' Thus was it said, and in reference
to this was it said."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
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