Satipaṭṭhāna-samyutta
Satipaṭṭhāna-samyutta; The forty seventh section of the Samyutta Nikaya;
Samyutta Nikaya - Satipatthana Samyutta I
Samyutta Nikaya - Satipatthana Samyutta I
SN 47.6
Sakunagghi Sutta
The Hawk
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 146
CDB ii 1632
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.
"Once a hawk suddenly swooped down on a quail and seized it. Then the quail, as it was being carried off by the hawk, lamented, 'O, just my bad luck and lack of merit that I was wandering out of my proper range and into the territory of others! If only I had kept to my proper range today, to my own ancestral territory, this hawk would have been no match for me in battle.' "'But what is your proper range?' the hawk asked. 'What is your own ancestral territory?'
"'A newly plowed field with clumps of earth all turned up.' "So the hawk, without bragging about its own strength, without mentioning its own strength, let go of the quail. 'Go, quail, but even when you have gone there you won't escape me.'
"Then the quail, having gone to a newly plowed field with clumps of earth all turned up and climbing up on top of a large clump of earth, stood taunting the hawk, 'Now come and get me, you hawk! Now come and get me, you hawk!' "So the hawk, without bragging about its own strength, without mentioning its own strength, folded its two wings and suddenly swooped down toward the quail. When the quail knew, 'The hawk is coming at me full speed,' it slipped behind the clump of earth, and right there the hawk shattered its own breast. "This is what happens to anyone who wanders into what is not his proper range and is the territory of others.
"For this reason, you should not wander into what is not your proper range and is the territory of others. In one who wanders into what is not his proper range and is the territory of others, Mara gains an opening, Mara gains a foothold. And what, for a monk, is not his proper range and is the territory of others? The five strands of sensuality. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by the tongue... Tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These, for a monk, are not his proper range and are the territory of others. "Wander, monks, in what is your proper range, your own ancestral territory. In one who wanders in what is his proper range, his own ancestral territory, Mara gains no opening, Mara gains no foothold. And what, for a monk, is his proper range, his own ancestral territory? The four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This, for a monk, is his proper range, his own ancestral territory."
See also: SN 47.7
SN 47.7
Makkata Sutta
The Monkey
"There are in the Himalayas, the king of mountains, difficult, uneven areas where neither monkeys nor human beings wander. There are difficult, uneven areas where monkeys wander, but not human beings. There are level stretches of land, delightful, where both monkeys and human beings wander. In such spots hunters set a tar trap in the monkeys' tracks, in order to catch some monkeys. Those monkeys who are not foolish or careless by nature, when they see the tar trap, avoid it from afar. But any monkey who is foolish & careless by nature comes up to the tar trap and grabs it with its paw. He gets stuck there. Thinking, 'I'll free my paw,' he grabs it with his other paw. He gets stuck there. Thinking, 'I'll free both of my paws,' he grabs it with his foot. He gets stuck there. Thinking, 'I'll free both of my paws and my foot,' he grabs it with his other foot. He gets stuck there. Thinking, 'I'll free both of my paws and my feet as well,' he grabs it with his mouth. He gets stuck there. So the monkey, snared in five ways, lies there whimpering, having fallen on misfortune, fallen on ruin, a prey to whatever the hunter wants to do with him. Then the hunter, without releasing the monkey, skewers him right there, picks him up, and goes off as he likes.
"This is what happens to anyone who wanders into what is not his proper range and is the territory of others.
"For this reason, you should not wander into what is not your proper range and is the territory of others. In one who wanders into what is not his proper range and is the territory of others, Mara gains an opening, Mara gains a foothold. And what, for a monk, is not his proper range and is the territory of others? The five strands of sensuality. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by the tongue... Tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These, for a monk, are not his proper range and are the territory of others. "Wander, monks, in what is your proper range, your own ancestral territory. In one who wanders in what is his proper range, his own ancestral territory, Mara gains no opening, Mara gains no foothold. And what, for a monk, is his proper range, his own ancestral territory? The four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This, for a monk, is his proper range, his own ancestral territory."
See also: SN 47.6
SN 47.8
Suda Sutta
The Cook
"Suppose that there is a foolish, inexperienced, unskillful cook who has presented a king or a king's minister with various kinds of curry: mainly sour, mainly bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or non-salty. He does not take note of1 his master, thinking, 'Today my master likes this curry, or he reaches out for that curry, or he takes a lot of this curry, or he praises that curry. Today my master likes mainly sour curry... Today my master likes mainly bitter curry... mainly peppery curry... mainly sweet curry... alkaline curry... non-alkaline curry... salty curry... Today my master likes non-salty curry, or he reaches out for non-salty curry, or he takes a lot of non-salty curry, or he praises non-salty curry.' As a result, he is not rewarded with clothing or wages or gifts. Why is that? Because the foolish, inexperienced, unskillful cook does not pick up on the theme of his own master. "In the same way, there are cases where a foolish, inexperienced, unskillful monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
As he remains thus focused on the body in & of itself, his mind does not become concentrated, his defilements2 are not abandoned. He does not take note of that fact.3 He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains thus focused on mental qualities in & of themselves, his mind does not become concentrated, his defilements are not abandoned. He does not take note of that fact. As a result, he is not rewarded with a pleasant abiding here & now, nor with mindfulness & alertness. Why is that? Because the foolish, inexperienced, unskillful monk does not take note of his own mind.4
"Now suppose that there is a wise, experienced, skillful cook who has presented a king or a king's minister with various kinds of curry: mainly sour, mainly bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or non-salty. He takes note of his master, thinking, 'Today my master likes this curry, or he reaches out for that curry, or he takes a lot of this curry or he praises that curry. Today my master likes mainly sour curry... Today my master likes mainly bitter curry... mainly peppery curry... mainly sweet curry... alkaline curry... non-alkaline curry... salty curry... Today my master likes non-salty curry, or he reaches out for non-salty curry, or he takes a lot of non-salty curry, or he praises non-salty curry.' As a result, he is rewarded with clothing, wages, & gifts. Why is that? Because the wise, experienced, skillful cook picks up on the theme of his own master. "In the same way, there are cases where a wise, experienced, skillful monk remains focused on the body in & of itself... feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains thus focused on mental qualities in & of themselves, his mind becomes concentrated, his defilements are abandoned. He takes note of that fact. As a result, he is rewarded with a pleasant abiding here & now, together with mindfulness & alertness. Why is that? Because the wise, experienced, skillful monk picks up on the theme of his own mind."
Notes
1. Lit.: "pick up on the theme of."
2. Comy: the five Hindrances (niivara.na).
3. Or: "does not pick up on that theme."
4. Or: "does not pick up on the theme of his own mind."
SN 47.10
Bhikkhunupassaya Sutta
Directed and Undirected Meditation
(excerpt)
The venerable Ananda arose early one morning, and taking up his robe and bowl approached a certain settlement of nuns, where he sat down on a seat that had been prepared. A number of nuns approached the venerable Ananda, and after greeting him, sat down to one side. So seated, these nuns said this to the venerable Ananda: "There are here, Ananda sir, a number of nuns who abide with minds well established in the four foundations of mindfulness. Their understanding is becoming ever greater and more excellent." "So it is, Sisters, so it is!" replied Ananda. "Indeed for anybody, Sisters, whether monk or nun, who abides with a mind well established in the four foundations of mindfulness — it is to be expected that their understanding becomes ever greater and more excellent."
(Ananda later relates this exchange to the Buddha, who approves of his response and then elaborates:
Here, Ananda, a monk abides contemplating body as body* — ardent, fully aware, mindful — leading away the unhappiness that comes from wanting the things of the world. And for one who is abiding contemplating body as body,* a bodily object arises, or bodily distress, or mental sluggishness, that scatters his mind outward. Then the monk should direct his mind to some satisfactory image. When the mind is directed to some satisfactory image, happiness is born. From this happiness, joy is then born. With a joyful mind, the body relaxes. A relaxed body feels content, and the mind of one content becomes concentrated. He then reflects: "The purpose for which I directed my my mind has been accomplished. So now I shall withdraw [directed attention from the image]." He withdraws, and no longer thinks upon or thinks about [the image]. He understands: "I am not thinking upon or thinking about [anything]. Inwardly mindful, I am content." This is directed meditation
And what is undirected meditation? Not directing his mind outward, a monk understands: "My mind is not directed outward." He understands: "Not focused on before or after; free; undirected." And he understands: "I abide observing body as body — ardent, fully aware, mindful — I am content." This is undirected meditation.
And so, Ananda, I have taught directed meditation; and I have taught undirected meditation. Whatever is to be done by a teacher with compassion for the welfare of students, that has been done by me out of compassion for you. Here are the roots of trees. Here are empty places. Get down and meditate. Don't be lazy. Don't become one who is later remorseful. This is my instruction to you. Note
- These passages are repeated for the other three foundations of mindfulness: feelings as feelings; mind as mind; mental states as mental states.
Translator's note
This text is interesting for a number of reasons, though it seems not to be particularly well known or often referred to. The framing story shows clearly that women were diligent and successful practitioners of insight meditation in the Buddha's time, and that they were well-supported in this pursuit. Ananda, the Buddha's cousin and life-long assistant, was a great champion of the nuns' cause and would often visit communities of nuns to encourage their dhamma practice. The Buddha seems to take the opportunity of Ananda's report to expound on some of the details of mindfulness technique.
What he says here about directed and undirected meditation is particularly interesting in light of the modern integration of metta practice with vipassana practice. The Buddha seems to acknowledge that mindful awareness is sometimes difficult to come by, and that there are times when one's "mind becomes scattered" by the arising of challenging mind states (has this ever happened to you?).
His response here is not the warrior's tone sometimes found elsewhere in the texts, whereby the practitioner should just overcome the unwholesome thoughts and rouse up sufficient heroic energy to re-establish mindfulness. Nor is it the gentler response we often hear in the dhamma hall, to just be aware of what is arising, without judgment of any kind, gently returning our attention to the breath or other primary object of meditation. Rather the Buddha's suggestion is a deliberate re-direction of our attention to a "satisfactory image." The pali words here are pasadaniya nimitta. A nimitta is an image or manifestation that appears in the mind — something akin to a sign, a vision or an appearance of an object in the "mind's eye." It is the term used in visualization meditations, and even has a slight connotation of "conjuring up" something in the mind.
The adjective pasadaniya is translated by Woodward in the PTS edition as "pleasurable," but this sort of term is too easily misconstrued in Buddhist contexts. I don't think the Buddha is suggesting here that we seek something pleasant in order to avoid the arising discomfort, but is rather suggesting a short term strategy for the practical disarming of the mind's defense mechanisms.
The commentator Buddhaghosa suggest that the image of the Buddha might be an example of a satisfactory image, but probably anything wholesome and not productive of strong craving (of attachment or aversion) will do. The idea is just to re-direct the mind to flow around the obstacle that has appeared, but not to use something that will itself become another obstacle. The practical effect of this re-direction of attention is the natural calming of the mind and relaxation of the body. Only from tranquillity can true alertness arise — otherwise the mind's attentiveness is just busy or restless. But as the ensuing passage confirms, this excursion into the deliberate cultivation of a specific image can be abandoned as soon as its mission (the restoration of concentration) has been fulfilled. Insight meditation has never been about cultivating blissful states of mind or body for their own sake. But as a skillful means for helping our understanding "become ever greater and more excellent," it seems to be a useful technique.
I think we need to rely upon the guidance of experienced meditation teachers, however, to help us discern when it is appropriate to apply this strategy. The mind is so capricious: it may turn to a more pleasurable object of awareness just to escape the growing pains of evolving insight; or it may mislead itself into thinking it is practicing undirected meditation when it is actually just "spacing out." One important thing to notice about this passage is that the undirected meditation is occurring squarely in the context of the foundations of mindfulness. This is not "object-less awareness" (which is not even possible in the early Buddhist models of mind), or the "awareness of awareness itself" that is mentioned in some traditions.
The meditator understands his awareness to be free and undirected, while contemplating body as body, feeling as feeling, mind as mind and mental states as mental states. What distinguishes undirected meditation from directed meditation is simply the role of intention in the process.
Samyutta Nikaya - Satipatthana Samyutta II Samyutta Nikaya - Satipatthana Samyutta II
SN 47.13
Cunda Sutta
About Cunda
(Sariputta's Passing Away)
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:NyanaponikaThanissaro PTS: S v 161
CDB ii 1642
Source: Transcribed from a file provided by the translator.
Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.
On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Sariputta was staying among the Magadhans in Nalaka village — diseased, in pain, severely ill. Cunda the novice was his attendant. Then, because of that illness, Ven. Sariputta attained total Unbinding.
So Cunda the novice, taking Ven. Sariputta's bowl & robes, went to Ven. Ananda in Jeta's Grove, Anathapindika's monastery, near Savatthi, and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ananda: "Venerable sir, Ven. Sariputta has attained total Unbinding. Here are his bowl & robes."
"Cunda, my friend, this news is reason for seeing the Blessed One. Come, let's go to the Blessed One and report this matter to him." "Yes, venerable sir," Cunda the novice replied. So Ven. Ananda & Cunda the novice went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Ananda said to him, "Lord, just now Cunda the novice said to me, 'Venerable sir, Ven. Sariputta has attained total Unbinding. Here are his bowl & robes.' It was as if my body were drugged, I lost my bearings, things weren't clear to me, on hearing that Ven. Sariputta had attained total Unbinding." "But, Ananda, when he attained total Unbinding, did Sariputta take the aggregate of virtue along with him? Did he take the aggregate of concentration... discernment... release... the aggregate of knowledge & vision of release along with him?"
"No, lord, when he attained total Unbinding, Ven. Sariputta didn't take the aggregate of virtue... concentration... discernment... release... the aggregate of knowledge & vision of release along with him. It's just that he was my instructor & counselor, one who exhorted, urged, roused, & encouraged me. He was tireless in teaching the Dhamma, a help to his companions in the holy life. We miss the nourishment of his Dhamma, the wealth of his Dhamma, his help in the Dhamma."
"But, Ananda, haven't I already taught you the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.
"Just as if the largest limb were to fall off of a great tree composed of heartwood, standing firm; in the same way, Sariputta has attained total Unbinding from this great community of monks composed of heartwood, standing firm. What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.
"Therefore, Ananda, each of you should remain with your self as an island, your self as your refuge, without anything else as a refuge. Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a refuge. And how does a monk remain with his self as an island, his self as his refuge, without anything else as a refuge? How does he remain with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is how a monk remains with his self as an island, his self as his refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge. For those who — now or after I am gone — remain with their self as an island, their self as their refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as their refuge, without anything else as a refuge, they will be the highest of the monks who desire training."
See also: DN 16, SN 47.14.
SN 47.14
Cunda Sutta
At Ukkacela
Once the Blessed One was dwelling in the Vajji country, at Ukkacela on the bank of the river Ganges, not long after Sariputta and Maha Moggallana had passed away. And at that time the Blessed One was seated in the open, surrounded by company of monks.
The Blessed One surveyed the silent gathering of monks, and then spoke to them, saying:
"This assembly, O bhikkhus, appears indeed empty to me, now that Sariputta and Maha Moggallana have passed away. Not empty, for me, is an assembly, nor need I have concern for a place where Sariputta and Maha Moggallana dwell. "Those who in the past have been Holy Ones. Fully enlightened Ones, those Blessed Ones, too, had such excellent pairs of disciples as I had in Sariputta and Maha Moggallana. Those who in the future will be Holy Ones, fully Enlightened Ones, those Blessed Ones too will have such excellent pairs of disciples as I had in Sariputta and Maha Moggallana. "Marvelous it is, most wonderful it is, bhikkhus, concerning those disciples, that they will act in accordance with the Master's Dispensation, will act in according to his advice; that they will be dear to the four Assemblies, will be loved, respected and honored by them. Marvelous it is, most wonderful it is, bhikkhus, concerning the Perfect Ones, that when such a pair of disciples has passed away there is no grief, no lamentation on the part of the Perfect One. For of that which is born, come to being, put together, and so is subject to dissolution, how should it be said that it should not depart? That indeed, is not possible."
"Therefore, bhikkhus, be ye an island unto yourselves, a refuge unto yourselves, seeking no external refuge; with the Teaching as your island, the Teaching your refuge, seeking no other refuge."
See also: DN 16, SN 47.13
SN 47.19
Sedaka Sutta
At Sedaka
1: The Acrobat\
I have heard that on one occasion the Blessed One was living among the Sumbhas. Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Once upon a time, monks, a bamboo acrobat, having erected a bamboo pole, addressed his assistant, Frying Pan: 'Come, my dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.' "'As you say, Master,' Frying Pan answered the bamboo acrobat and, climbing the bamboo pole, stood on his shoulders.
"So then the bamboo acrobat said to his assistant, 'Now you watch after me, my dear Frying Pan, and I'll watch after you. Thus, protecting one another, watching after one another, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.' "When he had said this, Frying Pan said to him, 'But that won't do at all, Master. You watch after yourself, and I'll watch after myself, and thus with each of us protecting ourselves, watching after ourselves, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.' "What Frying Pan, the assistant, said to her Master was the right way in that case.
"Monks, a frame of reference is to be practiced with the thought, 'I'll watch after myself.' A frame of reference is to be practiced with the thought, 'I'll watch after others.' When watching after oneself, one watches after others. When watching after others, one watches after oneself. "And how does one, when watching after oneself, watch after others? Through pursuing [the practice), through developing it, through devoting oneself to it. This is how one, when watching after oneself, watches after others. "And how does one, when watching after others, watch after oneself? Through endurance, through harmlessness, and through a mind of kindness & sympathy. This is how one, when watching after others, watches after oneself. "A frame of reference is to be practiced with the thought, 'I'll watch after myself.' A frame of reference is to be practiced with the thought, 'I'll watch after others.' When watching after oneself, one watches after others. When watching after others, one watches after oneself."
See also: AN 5.20; AN 4.95; AN 4.96; AN 4.99.
SN 47.20
Sedaka Sutta
At Sedaka
(2: The Beauty Queen)
I have heard that on one occasion the Blessed One was living among the Sumbhas. Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Suppose, monks, that a large crowd of people comes thronging together, saying, 'The beauty queen! The beauty queen!' And suppose that the beauty queen is highly accomplished at singing & dancing, so that an even greater crowd comes thronging, saying, 'The beauty queen is singing! The beauty queen is dancing!' Then a man comes along, desiring life & shrinking from death, desiring pleasure & abhorring pain. They say to him, 'Now look here, mister. You must take this bowl filled to the brim with oil and carry it on your head in between the great crowd & the beauty queen. A man with a raised sword will follow right behind you, and wherever you spill even a drop of oil, right there will he cut off your head.' Now what do you think, monks: Will that man, not paying attention to the bowl of oil, let himself get distracted outside?" "No, lord."
"I have given you this parable to convey a meaning. The meaning is this: The bowl filled to the brim with oil stands for mindfulness immersed in the body. Thus you should train yourselves: 'We will develop mindfulness immersed in the body. We will pursue it, hand it the reins and take it as a basis, give it a grounding, steady it, consolidate it, and undertake it well.' That is how you should train yourselves."
SN 47.40
Satipatthana-vibhanga Sutta
Analysis of the Frames of Reference
"I will teach you the frames of reference, their development, and the path of practice leading to their development. Listen & pay close attention. I will speak.
"Now, what are the frames of reference? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
"This is called the frames of reference. "And what is the development of the frames of reference? There is the case where a monk remains focused on the phenomenon of origination with regard to the body, remains focused on the phenomenon of passing away with regard to the body, remains focused on the phenomenon of origination & passing away with regard to the body — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
"He remains focused on the phenomenon of origination with regard to feelings, remains focused on the phenomenon of passing away with regard to feelings, remains focused on the phenomenon of origination & passing away with regard to feelings — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
"He remains focused on the phenomenon of origination with regard to the mind, remains focused on the phenomenon of passing away with regard to the mind, remains focused on the phenomenon of origination & passing away with regard to the mind — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
"He remains focused on the phenomenon of origination with regard to mental qualities, remains focused on the phenomenon of passing away with regard to mental qualities, remains focused on the phenomenon of origination & passing away with regard to mental qualities — ardent, alert, & mindful — putting aside greed & distress with reference to the world. "This is called the development of the frames of reference. "And what is the path of practice to the development of the frames of reference? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the path of practice to the development of the frames of reference."
