2.
The Chapter on Walking
1.
The Discourse on Walking
11. "If, monks, for a monk who is walking, there arises a sensual thought or a thought of anger or a thought of violence. If that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration, even while walking, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.
"If, monks, for a monk who is standing, there arises a sensual thought or a thought of anger or a thought of violence. If that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration, even while standing, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.
"If, monks, for a monk who is sitting, there arises a sensual thought or a thought of anger or a thought of violence. If that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration, even while sitting, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.
"If, monks, for a monk who is lying down and awake, there arises a sensual thought or a thought of anger or a thought of violence. If that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration, even while lying down and awake, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.
"If, monks, for a monk who is walking, there arises a sensual thought or a thought of anger or a thought of violence. If that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration, even while walking, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.
"If, monks, for a monk who is standing, there arises a sensual thought or a thought of anger or a thought of violence. If that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration, even while standing, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.
"If, monks, for a monk who is sitting, there arises a sensual thought or a thought of anger or a thought of violence. If that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration, even while sitting, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.
"If, monks, for a monk who is lying down and awake, there arises a sensual thought or a thought of anger or a thought of violence. If that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration, even while lying down and awake, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'."
Whoever thinks an evil thought connected with the household life.
Such a monk is incapable of touching the highest enlightenment.
Having calmed applied thought, delights in the peace of applied thought;
Such a monk is capable of touching the highest enlightenment." The first.
2.
The Discourse on Morality
12. "Monks, dwell accomplished in morality, accomplished in the Pātimokkha; dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults. Having accepted the training rules, train in them. For you, monks, dwelling accomplished in morality, accomplished in the Pātimokkha, dwelling restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules, training in them, what further is there to be done?
"If, monks, for a monk who is walking, covetousness and anger have departed, sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused, even while walking, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.
"If, monks, for a monk who is standing, covetousness and anger have departed, sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused, even while standing, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.
"If, monks, for a monk who is sitting, covetousness and anger have departed, sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused, even while sitting, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.
"If, monks, for a monk who is lying down and awake, covetousness and anger have departed, sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused, even while lying down and awake, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'."
Restrained a monk should bend, restrained he should stretch out.
Having examined the phenomena, the rise and fall of the aggregates.
They call such a monk 'constantly resolute'." The second.
3.
The Discourse on Striving
13. "There are, monks, these four right strivings. What are the four? Here, monks, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. These, monks, are the four right strivings."
They are unattached, gone beyond the fear of birth and death;
They are content, having conquered Māra with his army, they are without longing,
Having surpassed all of Namuci's power, they are happy." The third.
4.
The Discourse on Restraint
14. "There are, monks, these four strivings. What are the four? Striving by restraint, striving by abandonment, striving by development, striving by protection. And what, monks, is striving by restraint? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind-faculty, he commits to restraint of the mind-faculty. This is called, monks, striving by restraint.
"And what, monks, is striving by abandonment? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. an arisen thought of violence... etc. Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration. This is called, monks, striving by abandonment.
"And what, monks, is striving by development? Here, monks, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops the enlightenment factor of investigation of phenomena... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is called, monks, striving by development.
"And what, monks, is striving by protection? Here, monks, a monk guards an arisen auspicious sign of concentration - the perception of a skeleton, the perception of a worm-infested corpse, the perception of a discoloured corpse, the perception of a fissured corpse, the perception of a bloated corpse. This is called, monks, striving by protection. These, monks, are the four strivings."
These four strivings, taught by the Kinsman of the Sun;
By which an ardent monk here may reach the elimination of suffering." The fourth.
5.
The Discourse on Description
15. "There are, monks, these four foremost descriptions. What are the four? This is the foremost, monks, among those possessing a physical form, namely - Rāhu, the lord of titans. This is the foremost, monks, among those who enjoy sensual pleasures, namely - King Mandhātā. This is the foremost, monks, among those having authority, namely - Māra the Evil One. In the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, the Truth-finder is declared the foremost, the Worthy One, the One Enlightened by himself. These, monks, are the four foremost descriptions."
Māra among those having authority, blazing with supernormal power and fame.
Of the world with its gods, the Buddha is called the foremost." The fifth.
6.
The Discourse on Fineness
16. "There are, monks, these four kinds of fineness. What are the four? Here, monks, a monk is endowed with the supreme fineness of matter; and with that fineness of matter he does not regard another fineness of matter as more superior or more sublime; and with that fineness of matter he does not desire another fineness of matter more superior or more sublime. He is endowed with the supreme fineness of feeling; and with that fineness of feeling he does not regard another fineness of feeling as more superior or more sublime; and with that fineness of feeling he does not desire another fineness of feeling more superior or more sublime. He is endowed with the supreme fineness of perception; and with that fineness of perception he does not regard another fineness of perception as more superior or more sublime; and with that fineness of perception he does not desire another fineness of perception more superior or more sublime. He is endowed with the supreme fineness of activities; and with that fineness of activities he does not regard another fineness of activities as more superior or more sublime; and with that fineness of activities he does not desire another fineness of activities more superior or more sublime. These, monks, are the four kinds of fineness."
From where perception arises, and where it ceases;
Having known activities as alien, as suffering, and not as self.
Bears his final body, having conquered Māra with his army." The sixth.
7.
The First Discourse on Bias
17. "There are, monks, these four ways of going to bias. What are the four? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear - these, monks, are the four ways of going to bias."
His fame diminishes, like the moon in the dark fortnight." The seventh.
8.
The Second Discourse on Bias
18. "There are, monks, these four non-biases. What are the four? One does not go to bias through desire, one does not go to bias through hatred, one does not go to bias through delusion, one does not go to bias through fear - these, monks, are the four non-biases."
His fame increases, like the moon in the bright fortnight." The eighth.
9.
The Third Discourse on Bias
19. "There are, monks, these four ways of going to bias. What are the four? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear - these, monks, are the four ways of going to bias.
"There are, monks, these four non-biases. What are the four? One does not go to bias through desire, one does not go to bias through hatred, one does not go to bias through delusion, one does not go to bias through fear - these, monks, are the four non-biases."
His fame diminishes, like the moon in the dark fortnight.
His fame increases, like the moon in the bright fortnight." The ninth.
10.
The Discourse on the Distributor of Meals
20. "Monks, a distributor of meals possessed of four qualities is deposited in hell as if carried there. Which four? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear - monks, a distributor of meals possessed of these four qualities is deposited in hell as if carried there.
"Monks, a distributor of meals possessed of four qualities is deposited in heaven as if carried there. Which four? One does not go to bias through desire, one does not go to bias through hatred, one does not go to bias through delusion, one does not go to bias through fear - monks, a distributor of meals possessed of these four qualities is deposited in heaven as if carried there."
They are unrighteous, without respect for the Teaching;
Going through desire, hatred, delusion, and fear,
He is called the refuse of the assembly.
Therefore those good persons are praiseworthy;
Those established in the Teaching who do not do evil,
Not going through desire, nor hatred, nor delusion, nor fear;
"He is called the cream of the assembly,
For thus it was spoken by the ascetic who knows." The tenth.
The Conduct Chapter is the second.
Its summary:
Fineness, three biases, with the distributor of meals - these are ten.