1.
The Chapter on the Mental Hindrances
1.
The Discourse on Obstruction
51. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Monks, these five are obstructions, mental hindrances, that climb over the mind, weakeners of wisdom. Which five? Sensual desire, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. Anger, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. Sloth and torpor, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. Restlessness and remorse, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. Sceptical doubt, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. These, monks, are the five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom.
That indeed, monks, a monk without abandoning these five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom, with weak wisdom, with feeble wisdom, will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is impossible. Just as, monks, a mountain river, going far, with a swift current, able to carry things away. If a man were to open up plough-channels on both sides of it. Thus indeed, monks, the stream in the middle of the river, being distracted, dispersed, scattered, would neither go far, nor have a swift current, nor be able to carry things away. Just so, monks, that indeed a monk without abandoning these five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom, with weak wisdom, with feeble wisdom, will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is impossible.
That indeed, monks, a monk having abandoned these five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom, with powerful wisdom, will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is possible. Just as, monks, a mountain river, going far, with a swift current, able to carry things away. If a man were to close off the plough-channels on both sides of it. Thus indeed, monks, the stream in the middle of the river, being undistracted, undispersed, unscattered, would go far, and have a swift current, and be able to carry things away. Just so, monks, that indeed a monk having abandoned these five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom, with powerful wisdom, will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is possible." The first.
2.
The Discourse on the Unwholesome Heap
52. "A heap of unwholesome," monks, speaking rightly one would say of the five mental hindrances. For this is the entire heap of unwholesome, that is to say, the five mental hindrances. Which five? The mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt. "A heap of unwholesome," monks, speaking rightly one would say of these five mental hindrances. For this is the entire heap of unwholesome, that is to say, the five mental hindrances. The second.
3.
The Discourse on the Factor for Striving
53. "There are, monks, these five factors for striving. Which five? Here, monks, a monk has faith, he believes in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He is free from illness, free from disease; endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving; he is not fraudulent and not deceitful; one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life; He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. These, monks, are the five factors for striving." The third.
4.
The Discourse on the Time
54. "Monks, there are these five wrong times for striving. Which five? Here, monks, a monk is old, overcome by ageing. This, monks, is the first wrong time for striving.
"Furthermore, monks, a monk is ill, overcome by illness. This, monks, is the second wrong time for striving.
"Furthermore, monks, there is famine, poor crops, almsfood difficult to obtain, it is not easy to sustain oneself by gleaning and exertion. This, monks, is the third wrong time for striving.
"Furthermore, monks, there is danger, a forest uprising, and the country-folk, having mounted their vehicles, wander about. This, monks, is the fourth wrong time for striving.
"Furthermore, monks, the monastic community is split. But when the monastic community is split, monks, there is mutual reviling, there is mutual abuse, there is mutual exclusion, there is mutual abandonment. Therein those without faith do not gain faith, and for some of those with faith there is alteration. This, monks, is the fifth wrong time for striving. These, monks, are the five wrong times for striving.
"Monks, there are these five right times for striving. Which five? Here, monks, a monk is young, a youth with black hair, endowed with the blessing of youth, in the first stage of life. This, monks, is the first right time for striving.
"Furthermore, monks, a monk is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. This, monks, is the second right time for striving.
"Furthermore, monks, there is plenty, good crops, almsfood easily obtained, it is easy to sustain oneself by gleaning and exertion. This, monks, is the third right time for striving.
"Furthermore, monks, human beings dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection. This, monks, is the fourth right time for striving.
"Furthermore, monks, the monastic community dwells in unity, being joyful, without contention, with common recitation, comfortably. But when the monastic community is united, monks, there is no mutual reviling, there is no mutual abuse, there is no mutual exclusion, there is no mutual abandonment. Therein those without faith gain faith, and for those with faith there is increase. This, monks, is the fifth right time for striving. These, monks, are the five right times for striving." The fourth.
5.
The Discourse on Mother and Son
55. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time in Sāvatthī both a mother and son entered the rains residence - a monk and a nun. They wished to see each other repeatedly. The mother wished to see her son repeatedly; the son too wished to see his mother repeatedly. From their repeated seeing, bonding arose. When there was bonding, intimacy arose. When there was intimacy, an opportunity arose. They, with minds overcome by lust, without rejecting the training, without declaring their weakness, engaged in sexual intercourse.
Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, in Sāvatthī both a mother and son entered the rains residence - a monk and a nun. They wished to see each other repeatedly. The mother wished to see her son repeatedly; the son too wished to see his mother repeatedly. From their repeated seeing, bonding arose; when there was bonding, intimacy arose; when there was intimacy, an opportunity arose. They, with minds overcome by lust, without rejecting the training, without declaring their weakness, engaged in sexual intercourse."
"What indeed does that foolish man imagine, monks - 'A mother is not attached to her son, or a son to his mother'? I do not, monks, perceive any other single form so enticing, so desirable, so intoxicating, so binding, so infatuating, so obstructive to the achievement of the unsurpassed freedom from bondage as this, monks, a woman's form. Beings are lustful, greedy, bound, infatuated, and attached to a woman's form, monks. They grieve for a long time, subject to the control of a woman's form.
"I do not, monks, perceive any other single sound etc. any single odour etc. any single flavour etc. I perceive any single tangible object so enticing, so desirable, so intoxicating, so binding, so infatuating, so obstructive to the achievement of the unsurpassed freedom from bondage as this, monks, a woman's touch. Beings are lustful, greedy, bound, infatuated, and attached to a woman's touch, monks. They grieve for a long time, subject to the control of a woman's touch.
"A woman, monks, even when walking, obsesses a man's mind; even when standing etc. even when sitting etc. even when lying down etc. even when laughing etc. even when speaking etc. even when singing etc. even when crying etc. even when bloated etc. even when dead, obsesses a man's mind. If anyone, monks, speaking rightly would say - 'Māra's snare all around' - speaking rightly one would say this of womankind - 'Māra's snare all around.'"
One may approach even a venomous snake, by which one bitten does not live.
They bind the unmindful one, with a glance and with a smile.
This person is not easy to approach, even when bloated or dead.
Forms, sounds, flavours, odours, and delightful tangible objects.
Time, destination, and existence after existence, in the round of rebirths they are led.
They indeed have gone beyond in the world, those who have attained the elimination of mental corruptions." The fifth.
6.
The Discourse on the Preceptor
56. Then a certain monk approached his own preceptor; having approached, he said this to his own preceptor - "Now, venerable sir, my body has become weak and stiff, the directions are not clear to me, the teachings do not occur to me, sloth and torpor remains obsessing my mind, I live the holy life without delight, and I have sceptical doubt regarding the teachings."
Then that monk, having taken that co-resident pupil monk, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "This monk, venerable sir, says thus - 'Now, venerable sir, my body has become weak and stiff, the directions are not clear to me, the teachings do not occur to me, sloth and torpor remains obsessing my mind, I live the holy life without delight, and I have sceptical doubt regarding the teachings.'"
"So it is, monk, for one with unguarded doors in the sense faculties, for one not knowing moderation in food, for one not devoted to wakefulness, for one not gifted with introspection regarding wholesome mental states, for one dwelling not devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night, that the body becomes weak and stiff, the directions are not clear to him, the teachings do not occur to him, sloth and torpor remains obsessing his mind, he lives the holy life without delight, and he has sceptical doubt regarding the teachings. Therefore, monk, you should train thus - 'I will be with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, gifted with introspection regarding wholesome mental states, I will dwell devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night.' Thus indeed, monk, should you train."
Then that monk, exhorted by the Blessed One with this exhortation, having risen from his seat, having paid respect to the Blessed One, having circumambulated him keeping him on his right, departed. Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And that monk became one of the Worthy Ones.
Then that monk, having attained arahantship, approached his own preceptor; having approached, he said this to his own preceptor - "Now, venerable sir, my body is not weak and stiff, the directions are clear to me, the teachings occur to me, sloth and torpor does not remain obsessing my mind, I live the holy life with delight, and I have no sceptical doubt regarding the teachings." Then that monk, having taken that co-resident pupil monk, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "This monk, venerable sir, says thus - 'Now, venerable sir, my body is not weak and stiff, the directions are clear to me, the teachings occur to me, sloth and torpor does not remain obsessing my mind, I live the holy life with delight, and I have no sceptical doubt regarding the teachings.'"
"So it is, monk, for one with guarded doors in the sense faculties, for one knowing moderation in food, for one devoted to wakefulness, for one gifted with introspection regarding wholesome mental states, for one dwelling devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night, that the body is not weak and stiff, the directions are clear to him, the teachings occur to him, sloth and torpor does not remain obsessing his mind, he lives the holy life with delight, and he has no sceptical doubt regarding the teachings. Therefore, monks, you should train thus - 'We will be with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, gifted with introspection regarding wholesome mental states, we will dwell devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night.' Thus indeed, monks, should you train." The sixth.
7.
The Discourse on the States to be Frequently Reviewed
57. "There are, monks, these five states that should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. Which five? 'I am subject to ageing, not gone beyond ageing' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. 'I am subject to disease, not gone beyond disease' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. 'I am subject to death, not gone beyond death' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. 'There will be separation and parting from all that is dear and beloved to me' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. 'I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, I have my actions as my refuge. Whatever action I shall do - whether good or evil - of that I shall be the heir' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.
"And what, monks, is the reason dependent on which 'I am subject to ageing, not gone beyond ageing' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings an intoxication with youth in youth, intoxicated by which intoxication they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. For one repeatedly reviewing that state, whatever intoxication with youth there is in youth is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'I am subject to ageing, not gone beyond ageing' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.
"And what, monks, is the reason dependent on which 'I am subject to disease, not gone beyond disease' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings an intoxication with health in health, intoxicated by which intoxication they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. For one repeatedly reviewing that state, whatever intoxication with health there is in health is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'I am subject to disease, not gone beyond disease' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.
"And what, monks, is the reason dependent on which 'I am subject to death, not gone beyond death' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings an intoxication with life in life, intoxicated by which intoxication they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. For one repeatedly reviewing that state, whatever intoxication with life there is in life is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'I am subject to death, not gone beyond death' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.
"And what, monks, is the reason dependent on which 'There will be separation and parting from all that is dear and beloved to me' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings desire and lust for what is dear and beloved, infatuated by which lust they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. For one repeatedly reviewing that state, whatever desire and lust there is for what is dear and beloved is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'There will be separation and parting from all that is dear and beloved to me' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.
"And what, monks, is the reason dependent on which 'I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, I have my actions as my refuge, whatever action I shall do - whether good or evil - of that I shall be the heir' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings bodily misconduct, verbal misconduct, mental misconduct. For one repeatedly reviewing that state, misconduct is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, I have my actions as my refuge, whatever action I shall do - whether good or evil - of that I shall be the heir' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.
"That noble disciple, monks, considers thus - 'It is not only I who am subject to ageing, not gone beyond ageing, but rather as far as there is the coming and going, the passing away and rebirth of beings, all beings are subject to ageing, not gone beyond ageing.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end.
"That noble disciple, monks, considers thus - 'It is not only I who am subject to disease, not gone beyond disease, but rather as far as there is the coming and going, the passing away and rebirth of beings, all beings are subject to disease, not gone beyond disease.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end.
"That noble disciple, monks, considers thus - 'It is not only I who am subject to death, not gone beyond death, but rather as far as there is the coming and going, the passing away and rebirth of beings, all beings are subject to death, not gone beyond death.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end.
"That noble disciple, monks, considers thus - 'It is not only for me that there is separation and parting from all that is dear and beloved, but rather as far as there is the coming and going, the passing away and rebirth of beings, for all beings there is separation and parting from what is dear and beloved.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end.
"That noble disciple, monks, considers thus - 'It is not only I who am the owner of my actions, heir to my actions, originating from my actions, bound to my actions, having my actions as my refuge, whatever action I shall do - whether good or evil - I shall be the heir of that; but rather as far as there is the coming and going, the passing away and rebirth of beings, all beings are owners of their actions, heirs to their actions, originating from their actions, bound to their actions, having their actions as their refuge, whatever action they shall do - whether good or evil - they shall be the heirs of that.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end."
Being just as they are by nature, worldlings are disgusted.
This would not be proper for me, dwelling thus.
Whatever vanities there are in health, in youth, and in life.
For me there was endeavour, seeing Nibbāna.
I shall be one who does not turn back, heading for the holy life." The seventh.
8.
The Discourse on the Licchavi Youths
58. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Having walked for almsfood in Vesālī, after the meal, having returned from his alms round, having plunged into the Great Wood, he sat down for the day's abiding at the foot of a certain tree.
Now at that time many Licchavi youths, having taken strung bows, surrounded by a pack of dogs, walking up and down in the Great Wood, wandering about, saw the Blessed One seated at the foot of a certain tree; having seen him, they put down their strung bows, sent the pack of dogs off to one side, and approached the Blessed One; having approached, they paid respect to the Blessed One and, remaining silent, with joined palms, they attended upon the Blessed One.
Now at that time Mahānāma the Licchavi, walking up and down in the Great Wood for leg exercise, saw those Licchavi youths, remaining silent, with joined palms, attending upon the Blessed One; having seen them, he approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Licchavi uttered this inspired utterance - "The Vajjis will prosper, the Vajjis will prosper!"
"But why do you, Mahānāma, speak thus - 'The Vajjis will prosper, the Vajjis will prosper'?" "These Licchavi youths, venerable sir, are fierce, harsh, and arrogant. Whatever gifts are sent to families, whether sugar cane, or jujube fruits, or cakes, or sweets, or dumplings, they snatch them again and again and eat them; they kick the women of families and the girls of families from behind. Yet now they remain silent, with joined palms, attending upon the Blessed One."
"For any son of good family, Mahānāma, in whom five qualities are found - whether a king of the warrior caste anointed on the head, or a country official living on his father's property, or a general of an army, or a village headman, or a guild headman, or whoever exercises individual authority in families, only growth is to be expected, not decline.
Which five? Here, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours his mother and father, respects, reveres, and venerates them. His mother and father, honoured, respected, revered, and venerated, have compassion for him with a good mind - 'May you live long, may you protect a long life span.' For a son of good family who has the compassion of his mother and father, Mahānāma, only growth is to be expected, not decline.
"Furthermore, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours his children, wife, slaves, workmen and servants, respects, reveres, and venerates them. His children, wife, slaves, workmen and servants, honoured, respected, revered, and venerated, have compassion for him with a good mind - 'May you live long, may you protect a long life span.' For a son of good family who has the compassion of his children, wife, slaves, workmen and servants, Mahānāma, only growth is to be expected, not decline.
"Furthermore, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours those engaged in field work, neighbouring landowners, and traders, respects, reveres, and venerates them. Those engaged in field work, neighbouring landowners, and traders, honoured, respected, revered, and venerated, have compassion for him with a good mind - 'May you live long, may you protect a long life span.' For a son of good family who has the compassion of those engaged in field work, neighbouring landowners, and traders, Mahānāma, only growth is to be expected, not decline.
"Furthermore, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours as far as there are deities who receive offerings, respects, reveres, and venerates them. Those deities who receive offerings, honoured, respected, revered, and venerated, have compassion for him with a good mind - 'May you live long, may you protect a long life span.' For a son of good family who is shown compassion by deities, Mahānāma, only growth is to be expected, not decline.
"Furthermore, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours ascetics and brahmins, respects, reveres, and venerates them. Those ascetics and brahmins, honoured, respected, revered, and venerated, have compassion for him with a good mind - 'May you live long, may you protect a long life span.' For a son of good family who is shown compassion by ascetics and brahmins, Mahānāma, only growth is to be expected, not decline.
"For whatever son of good family, Mahānāma, these five qualities are found - whether for a king of the warrior caste anointed on the head, or for an official living on his father's property, or for a general of an army, or for a village headman, or for a guild headman, or for those who exercise individual authority in families, only growth is to be expected, not decline."
For the welfare of those within the household, and those who are his dependents.
For relatives who have passed on before, and for those living in the present life.
Generates joy, living in the household righteously.
They praise him right here, and after death he rejoices in heaven." The eighth.
9.
The First Discourse on One Gone Forth When Senior
59. "Monks, one who has gone forth in old age possessed of five qualities is rare. Which five? Monks, one who has gone forth in old age who is subtle is rare, one of good conduct is rare, one who is very learned is rare, one who preaches the Teaching is rare, one who is an expert in monastic discipline is rare. Monks, one who has gone forth in old age possessed of these five qualities is rare." The ninth.
10.
The Second Discourse on One Gone Forth When Senior
60. "Monks, one who has gone forth in old age possessed of five qualities is rare. Which five? Monks, one who has gone forth in old age who is easy to admonish is rare, one who grasps what is rightly taken is rare, one who receives instruction respectfully is rare, one who preaches the Teaching is rare, one who is an expert in monastic discipline is rare. Monks, one who has gone forth in old age possessed of these five qualities is rare." The tenth.
The Chapter on Hindrances is first.
Its summary:
Preceptor, positions, Licchavi, princes, the other two.