3.
The Chapter on Pairs
1.
The First Discourse on Faith
71. "A monk, monks, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith and be moral?' But when, monks, a monk has faith and is moral, thus he is complete in that factor.
"A monk, monks, has faith and is moral, but is not very learned. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, and be very learned?' But when, monks, a monk has faith, is moral, and is very learned, thus he is complete in that factor.
"A monk, monks, has faith, is moral, and is very learned, but is not one who preaches the Teaching, etc. one who preaches the Teaching, but does not frequent assemblies, etc. one who frequents assemblies, but does not confidently teach the Teaching to an assembly, etc. confidently teaches the Teaching to an assembly, but is not one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, etc. he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, but with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he does not dwell in the liberation of mind and liberation by wisdom that are without mental corruptions; thus she is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be very learned, be one who preaches the Teaching, be one who frequents assemblies, confidently teach the Teaching to an assembly, be one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.'"
"But when, monks, a monk has faith, is moral, is very learned, is one who preaches the Teaching, is one who frequents assemblies, confidently teaches the Teaching to an assembly, is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions; thus she is complete in that factor. Monks, a monk possessed of these eight qualities is pleasing on all sides and complete in every respect." The first.
2.
The Second Discourse on Faith
72. "A monk, monks, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith and be moral?' But when, monks, a monk has faith and is moral, thus he is complete in that factor.
"A monk, monks, has faith and is moral, but is not very learned, etc. very learned, but is not one who preaches the Teaching, etc. one who preaches the Teaching, but does not frequent assemblies, etc. one who frequents assemblies, but does not confidently teach the Teaching to an assembly, etc. confidently teaches the Teaching to an assembly, but having gone beyond material form, does not touch with the body and dwell in those peaceful deliverances that are immaterial, etc. having gone beyond material form, touches with the body and dwells in those peaceful deliverances that are immaterial, but with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, does not dwell in the liberation of mind and liberation by wisdom that are without mental corruptions; thus she is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be very learned, be one who preaches the Teaching, be one who frequents assemblies, confidently teach the Teaching to an assembly, having gone beyond material form, touch with the body and dwell in those peaceful deliverances that are immaterial, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.'"
"But when, monks, a monk has faith, is moral, is very learned, is one who preaches the Teaching, is one who frequents assemblies, confidently teaches the Teaching to an assembly. Having gone beyond material form, he touches with the body and dwells in those peaceful deliverances that are immaterial, and with the elimination of the mental corruptions, etc. having realised, having attained, dwells; thus she is complete in that factor. Monks, a monk possessed of these eight qualities is pleasing on all sides and complete in every respect." The second.
3.
The First Discourse on Recollection of Death
73. On one occasion the Blessed One was dwelling at Nātikā in the brick house. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Recollection of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal. Do you develop recollection of death, monks?"
When this was said, a certain monk said this to the Blessed One - "I, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for a night and day, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for a day, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for half a day, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for the interval during which I eat one meal of almsfood, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for the interval during which I eat half a meal of almsfood, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for the interval during which I chew and swallow four or five morsels, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for that interval during which I masticate and swallow one morsel, I would attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for the interval during which having breathed in I breathe out or having breathed out I breathe in, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
When this was said, the Blessed One said this to those monks - "Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for a night and day, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for a day, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for half a day, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for the interval during which I eat one meal of almsfood, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for the interval during which I eat half a meal of almsfood, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for the interval during which I chew and swallow four or five morsels, may I attend to the Blessed One's teaching, much indeed would be done by me' - these are called, monks, 'monks who dwell heedlessly, who develop recollection of death slowly for the elimination of mental corruptions.'"
"But whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for that interval during which I masticate and swallow one morsel, I would attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for that interval during which having breathed in I breathe out or having breathed out I breathe in, I would attend to the Blessed One's teaching, much indeed would be done by me' - these are called, monks, 'monks who dwell heedfully, who develop recollection of death keenly for the elimination of mental corruptions.'"
"Therefore, monks, you should train thus - 'We will dwell heedfully, we will develop recollection of death keenly for the elimination of mental corruptions.' Thus indeed, monks, should you train." The third.
4.
The Second Discourse on Recollection of Death
74. On one occasion the Blessed One was dwelling at Nātikā in the brick house. There the Blessed One addressed the monks, etc. "Recollection of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal.
And how, monks, is recollection of death developed, how is it cultivated, so that it is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal? Here, monks, a monk, when the day has departed and night has set in, considers thus - 'Many indeed are the conditions for my death - a snake might bite me, or a scorpion might bite me, or a centipede might bite me; on account of that there would be death for me. That would be an obstacle for me. Or I might stumble and fall, or the food I have eaten might make me ill, or my bile might become disturbed, or my phlegm might become disturbed, or cutting winds might become disturbed, or human beings might attack me, or non-human spirits might attack me; on account of that there would be death for me. That would be an obstacle for me.' By that monk, monks, it should be considered thus - 'Are there any evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night?'"
"If, monks, a monk reviewing thus knows - 'There are evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, monks, a monk reviewing thus knows - 'There are no evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night,' by that monk, monks, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.
"Here again, monks, a monk, when the night has departed and day has set in, considers thus - 'Many indeed are the conditions for my death - a snake might bite me, or a scorpion might bite me, or a centipede might bite me; on account of that there would be death for me. That would be an obstacle for me. Or I might stumble and fall, or the food I have eaten might make me ill, or my bile might become disturbed, or my phlegm might become disturbed, or cutting winds might become disturbed, or human beings might attack me, or non-human spirits might attack me; on account of that there would be death for me. That would be an obstacle for me.' By that monk, monks, it should be considered thus - 'Are there any evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the day?'"
"If, monks, a monk reviewing thus knows - 'There are evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the day,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, monks, a monk reviewing thus knows - 'There are no evil unwholesome mental states in me not abandoned, which would be an obstacle for me if I were to die during the day,' by that monk there should be dwelling with that very joy and gladness, training day and night in wholesome mental states. Thus developed, monks, recollection of death, thus cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal." The fourth.
5.
The First Discourse on Accomplishment
75. "Monks, there are these eight accomplishments. What are the eight? Accomplishment in industriousness, accomplishment in protection, good friendship, balanced living, accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom - these, monks, are the eight accomplishments."
He leads an even livelihood, he guards what has been brought together.
She constantly purifies the path, for safety pertaining to the future life.
Declared by the one whose name is truth, bringing happiness in both respects.
Thus for householders, generosity and merit increase." The fifth.
6.
The Second Discourse on Accomplishment
76. "Monks, there are these eight accomplishments. What are the eight? Accomplishment in industriousness, accomplishment in protection, good friendship, balanced living, accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom. And what, monks, is accomplishment in industriousness? Here, monks, a son of good family earns his living by whatever occupation - whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. This is called, monks, accomplishment in industriousness.
"And what, monks, is accomplishment in protection? Here, monks, a son of good family has wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. That he safeguards with protection and guarding - 'How might kings not take my riches, how might thieves not take them, how might fire not burn them, how might water not carry them away, how might disagreeable heirs not take them.' This is called, monks, accomplishment in protection.
"And what, monks, is good friendship? Here, monks, in whatever village or town a son of good family dwells, there whoever they are - householders or householders' sons, whether young ones of mature morality, or elders of mature morality, accomplished in faith, accomplished in morality, accomplished in generosity, accomplished in wisdom - with them he stands together, converses, and engages in discussion; he trains in the accomplishment in faith of those accomplished in faith, he trains in the accomplishment in morality of those accomplished in morality, he trains in the accomplishment in generosity of those accomplished in generosity, he trains in the accomplishment in wisdom of those accomplished in wisdom. This is called, monks, good friendship.
"And what, monks, is balanced living? Here, monks, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, monks, a weigher or a weigher's apprentice, having held up the scales, knows - 'By this much it has gone down, by this much it has gone up'; just so, monks, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, monks, this son of good family, having little income, leads an extravagant livelihood, there are those who will say of him: 'This son of good family consumes his wealth like a fig-eater.' But if, monks, this son of good family, having great income, leads a miserly livelihood, there are those who will say of him - 'This son of good family will die like one without a master.' But when, monks, this son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' This is called, monks, balanced living.
"And what, monks, is accomplishment in faith? Here, monks, a son of good family has faith, he believes in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, monks, accomplishment in faith.
"And what, monks, is accomplishment in morality? Here, monks, a son of good family abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, monks, accomplishment in morality.
"And what, monks, is accomplishment in generosity? Here, monks, a son of good family dwells at home with a mind free from the stain of stinginess, etc. accessible to requests, delighting in giving and sharing. This is called, monks, accomplishment in generosity.
"And what, monks, is accomplishment in wisdom? Here, monks, a son of good family is wise, etc. leading rightly to the complete destruction of suffering. This is called, monks, accomplishment in wisdom. These, monks, are the eight accomplishments."
He leads an even livelihood, he guards what has been brought together.
She constantly purifies the path, for safety pertaining to the future life.
Declared by the one whose name is truth, bringing happiness in both respects.
Thus for householders, generosity and merit increase." The sixth.
7.
The Discourse on Desire
77. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"Friends, there are these eight persons existing and found in the world. What are the eight? Here, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain does not arise. He, on account of that loss, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, friends, 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is not an obtainer, and is a griever and a lamenter, and has fallen away from the Good Teaching.'
Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain arises. He, by that material gain, becomes intoxicated, grows negligent, falls into heedlessness. This is called, friends, 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is an obtainer, and is intoxicated and heedless, and has fallen away from the Good Teaching.'
Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not standing up, not striving, not endeavouring for material gain, material gain does not arise. He, on account of that loss, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, friends, 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is not an obtainer, and is a griever and a lamenter, and has fallen away from the Good Teaching.'
Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain arises. He, by that material gain, becomes intoxicated, grows negligent, falls into heedlessness. This is called, friends, 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is an obtainer, and is intoxicated and heedless, and has fallen away from the Good Teaching.'
Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain does not arise. He, on account of that loss, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, friends, 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is not an obtainer, and is not a griever and not a lamenter, and has not fallen away from the Good Teaching.'
Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, standing up, striving, and endeavouring for material gain, material gain arises. He, by that material gain, does not become intoxicated, is not negligent, does not fall into heedlessness. This is called, friend, 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is an obtainer, and is not intoxicated and not heedless, and has not fallen away from the Good Teaching.'
Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain does not arise. He, on account of that loss, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, friend, 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is not an obtainer, and does not grieve and does not lament, and has not fallen away from the Good Teaching.'
Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain arises. He, by that material gain, does not become intoxicated, is not negligent, does not fall into heedlessness. This is called, friend, 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is an obtainer, and is not intoxicated and not heedless, and has not fallen away from the Good Teaching.' These, friend, are the eight persons existing and found in the world." The seventh.
8.
The Discourse on Enough
78. There the Venerable Sāriputta addressed the monks - etc. "Friends, a monk possessed of six qualities is able for himself and able for others. Which six? Here, friends, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Possessed of these six qualities, friends, a monk is able for himself and able for others.
"Friends, a monk possessed of five qualities is able for himself and able for others. Which five? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; and he is of good speech, etc. and he is one who shows, etc. of his fellows in the holy life. Possessed of these five qualities, friends, a monk is able for himself and able for others.
"Friends, a monk possessed of four qualities is able for himself but not able for others. Which four? Here, friends, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, etc. and he is not one who shows, etc. of his fellows in the holy life. Possessed of these four qualities, friends, a monk is able for himself but not able for others.
"Friends, a monk possessed of four qualities is able for others, not able for himself. Which four? Here, friends, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, etc. and he is one who shows, etc. of his fellows in the holy life. Friends, a monk possessed of these four qualities is able for others, not able for himself.
"Friends, a monk possessed of three qualities is able for himself, not able for others. With which three? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, etc. and he is not one who shows, etc. of his fellows in the holy life. Friends, a monk possessed of these three qualities is able for himself, not able for others.
"Friends, a monk possessed of three qualities is able for others, not able for himself. With which three? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, etc. capable of making the meaning clear, and he is one who shows, etc. of his fellows in the holy life. Friends, a monk possessed of these three qualities is able for others, not able for himself.
"Friends, a monk possessed of two qualities is able for himself, not able for others. Which two? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is not one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, etc. and he is not one who shows, etc. of his fellows in the holy life. Friends, a monk possessed of these two qualities is able for himself, not able for others.
"Friends, a monk possessed of two qualities is able for others, not able for himself. Which two? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is not one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Friends, a monk possessed of these two qualities is able for others, not able for himself." The eighth.
9.
The Discourse on Decline
79. "There are these eight things, monks, that lead to the decline of a monk who is a learner. What are the eight? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep, taking pleasure in company, not guarding the doors of the sense faculties, immoderation in eating, taking pleasure in bonding, taking pleasure in obsession - these, monks, are the eight things that lead to the decline of a monk who is a learner.
"There are these eight things, monks, that lead to the non-decline of a monk who is a learner. What are the eight? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, not taking pleasure in company, guarding the doors of the sense faculties, moderation in eating, taking pleasure in aloofness from society, taking pleasure in absence of obsession - these, monks, are the eight things that lead to the non-decline of a monk who is a learner." The ninth.
10.
The Discourse on the Grounds for Arousing Energy in the Lazy
80. "There are, monks, these eight cases of laziness. What are the eight? Here, monks, a monk has work to be done. He thinks thus: 'Work will have to be done by me. But while doing the work my body will become weary. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the first case of laziness.
"Furthermore, monks, a monk has done work. He thinks thus: 'I have done work. But while doing the work my body became weary. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the second case of laziness.
"Furthermore, monks, a monk has a path to be walked. He thinks thus: 'A path will have to be walked by me. But while walking the path my body will become weary. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the third case of laziness.
"Furthermore, monks, a monk has walked a path. He thinks thus: 'I have walked the path. But while walking the path my body became weary. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the fourth case of laziness.
"Furthermore, monks, a monk, walking for almsfood in a village or a market town, does not obtain as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and did not obtain as much as I needed of coarse or superior food to fill myself. My body is weary and unfit for work. Come, let me lie down.' He lies down and does not arouse energy... etc. This, monks, is the fifth case of laziness.
"Furthermore, monks, a monk, walking for almsfood in a village or a market town, obtains as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and obtained as much as I needed of coarse or superior food to fill myself. My body is heavy and unfit for work, as if stuffed with beans, methinks. Come, let me lie down.' He lies down and does not arouse energy... etc. This, monks, is the sixth case of laziness.
"Furthermore, monks, a monk has arisen a slight illness. He thinks thus: 'This slight illness has arisen in me; there is reason to lie down. Come, let me lie down.' He lies down and does not arouse energy... etc. This, monks, is the seventh case of laziness.
"Furthermore, monks, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: 'I have recovered from illness, not long after recovering from sickness. My body is weak and unfit for work. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the eighth case of laziness. These, monks, are the eight cases of laziness.
"There are, monks, these eight cases for arousing energy. What are the eight? Here, monks, a monk has work to be done. He thinks thus: 'Work will have to be done by me. But while doing the work it is not easy to attend to the teaching of the Buddhas. Come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised!' He arouses energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the first case for arousing energy.
"Furthermore, monks, a monk has done work. He thinks thus: 'I have done work. But while doing the work I was not able to attend to the teaching of the Buddhas. Come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' He arouses energy. This, monks, is the second case for arousing energy.
"Furthermore, monks, a monk has a path to be walked. He thinks thus: 'A path will have to be walked by me. But while walking the path it is not easy to attend to the teaching of the Buddhas. Come, let me arouse energy etc. This, monks, is the third case for arousing energy.
"Furthermore, monks, a monk has walked a path. He thinks thus: 'I have walked the path. But while walking the path I was not able to attend to the teaching of the Buddhas. Come, let me arouse energy etc. This, monks, is the fourth case for arousing energy.
"Furthermore, monks, a monk, walking for almsfood in a village or a market town, does not obtain as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and did not obtain as much as I needed of coarse or superior food to fill myself. My body is light and fit for work. Come, let me arouse energy etc. This, monks, is the fifth case for arousing energy.
"Furthermore, monks, a monk, walking for almsfood in a village or a market town, obtains as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and obtained as much as I needed of coarse or superior food to fill myself. My body is strong and fit for work. Come, let me arouse energy etc. This, monks, is the sixth case for arousing energy.
"Furthermore, monks, a monk has arisen a slight illness. He thinks thus: 'This slight illness has arisen in me. Now there is this possibility that my illness might increase. Come, let me beforehand arouse energy... etc. This, monks, is the seventh case for arousing energy.
"Furthermore, monks, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: 'I have recovered from illness, not long after recovering from sickness. Now there is this possibility that my illness might return. Come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised!' He arouses energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the eighth case for arousing energy. These, monks, are the eight cases for arousing energy." The tenth.
The Chapter on Pairs is the third.
Its summary:
Desire, enough, decline, laziness and cases for arousing energy.