Purity: When sati is fixed exclusively on the object on which one desires to focus and sampajaa comprehends that things in its true light, then the stream of consciousness and thought will be naturally maintained in purity, for there will be no room for the various defilements to arise. When examining and analysing phenomena simply as they are, without appending emotions and conceptualizations based on subjective prejudices and preferences, that there will be no clinging. It is a method of eradicating existing cankers (sava) and protecting the mind from the occurrence of those that are as-yet unarisen. Freedom: The pure state of mind spoken of above will also be blessed with freedom, being unperturbed by the various sense-impressions which impinge upon it, through utilizing every one of them as material for objective study. When sense-data is not interpreted in line with the dictates of the cankers, it exerts no subjective influence over the one who experiences it. That person’s behaviour will be liberated from the defilements that act as unconscious drives or motivations. This is what is referred to in the text as ‘dwelling independently (i.e. not being the servant of craving and views) and clinging to nought in the world.’ Wisdom: In the train of such a mental process, the wisdom-faculty will function with maximum effectiveness. The absence of obfuscation or diversion by emotions, proclivities and prejudices ensures a perception of things as they actually exist, an authentic awareness. Liberation from dukkha: When the mind dwells in a state of wakefulness, understanding things in their actuality and able to maintain such a vision, those positive and negative inclinations in relation to things which are unfounded on a purified login will be unable to arise. Thus there will be an absence of states rooted in covetousness (abhijjh ) or in distress (domanassa), and freedom from the various expressions of anxiety. This is the state of mind which is called ‘released’. It is experienced as a light spaciousness, relaxation, serenity and independence. In fact, all of the fruits of practice mentioned above are different, released aspects of a single whole. To summarize in terms of Dependent Origination and the Three Characteristics: At first, human beings are ignorant of the fact that the self they cling to is ultimately nonexistent, that it is merely a flux, consisting of a great number of interrelated material and immaterial phenomena, constantly arising and degenerating in accordance with complex casual and conditioning processes. When one is unaware of this truth, one clings to the feelings, thoughts, desires, habits, attitudes, beliefs, opinions and sense-consciousness that arise at each moment as being one’s self and feels that that one’s self is continually changing: ‘ I was that, now I am this, I felt that way, and now I feel this way.’ etc. In perceiving and 'I' as a subject who has likes and dislikes, one is simply being deceived by such things as thoughts and feelings. This deluded condition of the mind is the source of wrong thinking. As a consequence of it, one's thoughts, feelings and actions are all held in subjection to the exigencies of whatever is being clung to as self at the moment. In coming to practice according to the principles of satipatthna, every kind of material and immaterial phenomenon contained within the mental continuum is seen to be arising and ceasing in accordance with its nature. When analysing the various constituents of this flux by segregating them in terms of content or temporal sequence, and thus perceiving a continuity of change, the process-nature of our existence, one is no longer deceived into clinging onto anything as being one’s self, and phenomena lose their power to coerce. If this insight attains an optimum profundity and clarity, there is realization of the state of liberation. It establishes the mind in a new mode of being, as a light, bright stream, free of inner knots, proclivities and attachments. It is the birth of a new personality. To put it another way, it is the state of perfect mental health, comparable to a body which is said to be in perfect health when, in the absence of any disturbing illness, all of its organs function smoothly at their full, normal capacity, In this simile, the practice of satipatthna is viewed as a method of eradicating the various malignancies of the mind, eliminating all those things which form knots and obstructions to its smooth working. Satipatthna creates a spaciousness in the mind. One becomes ready to conduct one’s life, to face up to and deal with everything in one’s world with resolution and good cheer. This matter may be summarized with the following words of the Buddha: “O Bhikkhus, there are two kinds of disease: Physical disease and spiritual disease (literally ‘mental disease’). Those beings who may assert that they have been without physical disease for a whole year are to be found in the world. Those people who may assert that they have been without physical disease for two years...three years...four years...five years...ten years...twenty years...thirty years...forty years...fifty years...a hundred years are to be found. But hard to find in this world are those beings who may assert that they have been free from spiritual disease, even for a single moment, apart from those in whom the cankers have been destroyed.” “Venerable Sriputta: ‘Extremely clear are your features today, householder, your countenance is radiant. Surely you have been listening to a Dhamma talk from the Blessed One.’ “The Householder Nakulapit : ‘Venerable Sir, how could it be otherwise? I have just been sprinkled with the nectar of a Dhamma discourse by the Blessed One.’ “Venerable Sriputta : ‘With what kind of Dhamma discourse did the Blessed One sprinkle nectar upon you?’ “The Householder Nakulapit : ‘Venerable Sir, I entered the presence of the Blessed One, paid my respects to him, and having sat down in an appropriate place I spoke to the Blessed One thus, ‘Load, I am at the end of my life, I am a broken-down old man, I am far gone in years, my body is beset by illnesses and is in constant pain. Moreover, I am one who has seldom had the opportunity to behold the gladdening sight of the Lord and the Sangha. May the Lord, out of compassion, give me a teaching that will conduce to my long-lasting benefit and happiness.’ “The Buddha : ‘That is correct, Householder, it is so. This body is inevitably beset by illness, just as an egg is surrounded by a shell. For one carrying this body about, who but a fool could claim to be free from illness, even for a moment. Therefore, Householder, you should train yourself thus, ‘Even though my body is beset by illness, my mind will not be.’ Venerable Sir, this was the Dhamma discourse with which the Lord Buddha sprinkled nectar upon me.’”