Anguttara Nikaya - Dasaka Nipata - Yamaka Vaggo

Anguttara Nikaya
007. Yamakavaggo Ý Twin section

1. Avijjasuttam Ý Ignorance

61. Bhikkhus, a beginning to ignorance cannot be pointed out, `Before this there was no ignorance, it occured afterwards. Bhikkhus, it is pointed out: On account of this, there is ignorance.

Bhikkhus, I say, ignorance too has a supportive condition. What is the supportive condition of ignorance?

The five obstructions is the reply. Bhikkhus, I say, even the five obstructions have a supportive condition. What is the supportive condition for the five obstructions? The three misbehaviours is the reply. Bhikkhus, I say, even the three misbehaviours have a supportive condition. What is the supportive condition for the three misbehaviours? Lack of restraint in the mental faculties is the reply Bhikkhus, I say, even the lack of restraint in the mental faculties has a supportive condition. What is the supportive condition for the lack of restraint in the mental faculties? Lack of mindful awareness is the reply. Bhikkhus, I say, even the lack of mindful awareness has a supportive condition. What is the supportive condition for the lack of mindful awareness? Unwise attention is the reply.

Bhikkhus, I say, even unwise attention has a supportive condition. What is the supportive condition for unwise attention? Lack of faith is the reply Bhikkhus, I say, even lack of faith has a supportive condition. What is the supportive condition for lack of faith? Listening to the incorrect Teaching is the reply. Bhikkhus, I say, even listening to the incorrect Teaching has a supportive condition. What is the supportive condition for listening to the incorrect Teaching? Associating non- Great beings is the reply.

Thus bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwise attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance. Thus these are the supportive conditions for ignorance.

Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.

In the same manner bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwsie attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance. Thus these are the supportive conditions for ignorance.

Bhikkhus, I say, knowledge and release too, have a supportive condition. What is the supportive condition for knowledge and release? The seven enlightenment factors is the reply. Bhikkhus, I say, even the seven enlightenment factors have a supportive condition. What is the supportive condition for the seven enlightenment factors? The four establishments of mindfulness is the reply. Bhikkhus, I say, even the four establishments of mindfulness have a supportive condition. What is the supportive condition for the four establishments of mindfulness? The three right behaviours is the reply. Bhikkhus, I say, even the three right behaviours have a supportive condition. What is the supportive condition for the three right behaviours? Restraint in the mental faculties is the reply Bhikkhus, I say, even the restraint in the mental faculties have a supportive condition. What is the supportive condition for the restraint in the mental faculties? Mindful awareness is the reply. Bhikkhus, I say, even mindful awareness has a supportive condition. What is the supportive condition for mindful awareness? Wise attention is the reply Bhikkhus, I say, even wise attention has a supportive condition. What is the supportive condition for wise attention? Faith is the reply Bhikkhus, I say, even faith has a supportive condition. What is the supportive condition for faith? Listening to the correct Teaching is the reply. Bhikkhus, I say, even listening to the correct Teaching has a supportive condition. What is the supportive condition for listening to the correct Teaching? Associating Great beings is the reply.

Thus bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the corret Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factors. The seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.

Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.

In the same manner bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the correct Teaching leads to faith. Faith leads to wsie attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factorsòhe seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.

2. òaõhasuttam Ý Craving

62. Bhikkhus, a beginning to the craving `to be' cannot be pointed out.-'Before this there was no craving `to be', it occured afterwards. Bhikkhus, it is pointed out: On account of this, there is `craving `to be'.

Bhikkhus, I say, craving `to be' too has a supportive condition. What is the supportive condition for craving `to be'.? Ignorance is the reply. Bhikkhus, I say, even ignorance has a supportive condition. What is the supportive condition for ignorance?

The five obstructions is the reply. Bhikkhus, I say, even the five obstructions have a supportive condition. What is the supportive condition for the five obstructions? The three misbehaviours is the reply. Bhikkhus, I say, even the three misbehaviours have a supportive condition. What is the supportive condition for the three misbehaviours? Lack of restraint in the mental faculties is the reply Bhikkhus, I say, even the lack of restraint in the mental faculties has a supportive condition. What is the supportive condition for the lack of restraint in the mental faculties? Lack of mindful awareness is the reply. Bhikkhus, I say, even the lack of mindful awareness has a supportive condition. What is the supportive condition for the lack of mindful awareness? Unwise attention is the reply.

Bhikkhus, I say, even unwise attention has a supportive condition. What is the supportive condition for unwise attention? Lack of faith is the reply Bhikkhus, I say, even lack of faith has a supportive condition. What is the supportive condition for lack of faith? Listening to the incorrect Teaching is the reply. Bhikkhus, I say, even listening to the incorrect Teaching has a supportive condition. What is the supportive condition for listening to the incorrect Teaching? Associating non- Great beings is the reply.

Thus bhikkhus, associating non-Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwise attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance and ignorance leads to the craving `to be'. Thus these are the supportive conditions for the craving `to be'.

Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.

In the same manner bhikkhus, not associating Great beings leads to listening to the incorrect Teaching. Listening to the incorret Teaching leads to lack of faith. Lack of faith leads to unwsie attention. Unwise attention leads to lack of mindful awareness Lack of mindful awareness leads to unrestrained mental faculties. Unrestrained mental faculties lead to the three misbehaviours. The three misbehaviours lead to the five obstructions. The five obstructions lead to ignorance and ignorance leads to the craving `to be.'Thus these are the supportive conditions for the craving `to be.'

Bhikkhus, I say, knowledge and release too, have a supportive condition. What is the supportive condition for knowledge and release? The seven enlightenment factors is the reply. Bhikkhus, I say, even the seven enlightenment factors have a supportive condition. What is the supportive condition for the seven enlightenment factors? The four establishments of mindfulness is the reply. Bhikkhus, I say, even the four establishments of mindfulness have a supportive condition. What is the supportive condition for the four establishments of mindfulness? The three right behaviours is the reply. Bhikkhus, I say, even the three right behaviours have a supportive condition. What is the supportive condition for the three right behaviours? Restraint in the mental faculties is the reply Bhikkhus, I say, even the restraint in the mental faculties have a supportive condition. What is the supportive condition for the restraint in the mental faculties? Mindful awareness is the reply. Bhikkhus, I say, even mindful awareness has a supportive condition. What is the supportive condition for mindful awareness? Wise attention is the reply Bhikkhus, I say, even wise attention has a supportive condition. What is the supportive condition for wise attention? Faith is the reply Bhikkhus, I say, even faith has a supportive condition. What is the supportive condition for faith? Listening to the correct Teaching is the reply. Bhikkhus, I say, even listening to the correct Teaching has a supportive condition. What is the supportive condition for listening to the correct Teaching? Associating Great beings is the reply.

Thus bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the corret Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factors. The seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release.

Bhikkhus, like water from the big drops of rain, that fall on top of the mountains coming down to the lowlands fill up mountain creeks and streams. They in turn fill up the small rivers and the huge rivers and fill up the great ocean. And that water becomes the supportive condition for the ocean.

In the same manner bhikkhus, associating Great beings leads to listening to the correct Teaching. Listening to the correct Teaching leads to faith. Faith leads to wise attention. Wise attention leads to mindful awareness Mindful awareness leads to restrained mental faculties. Restrained mental faculties lead to the three right behaviours. The three right behaviours lead to the four establishments of mindfulness. The four establishments of mindfulness lead to the seven enlightenment factorsòhe seven enlightenment factors lead to knowledge and release. Thus these are the supportive conditions for knowledge and release .

3. Niññhaõgatasuttam Ý Attained perfection

63. ßBhikkhus, all those who have become perfect in this dispensation have come to right view. Of those come to right view, five are perfect in this same life, five become perfect abandonng this life. Which five are perfect in this same life?

One born seven times the most, one going from clan to clan, one with another single birth, the once returner and the perfect one in this very life. These five are perfect in this very life. Which five perfect abandoning this life. One who extinguishes in the middle of his life span in some heaven, one in the visinity of extinction, one extinguishing without substratum, one extinguishing with substratum, and the one going up stream up to the highest world of brahma. These five abandon this life and become perfect. Of those come to right view, five are perfect in this same life, five become perfect abandonng this life.

4. Aveccappasannasuttam Ý Unwavering faith

64. ßBhikkhus, whoever have unwavering faith in me, all of them have entered the stream of the Teaching. Of those entered the stream, five are perfect in this same life, five become perfect abandonng this life. Which five are perfect in this same life?

One born seven times the most, one going from clan to clan, one with another single birth, the once returner and the perfect one in this very life. These five are perfect in this very life. Which five perfect abandoning this life. One who extinguishes in the middle of his life span in some heaven, one in the visinity of extinction, one extinguishing without substratum, one extinguishing with substratum, and the one going up stream up to the highest world of brahma. These five abandon this life and become perfect. Of those who have entered the stream of the Teaching, five are perfect in this same life, five become perfect abandonng this life.

5. Pañhamasukhasuttam Ý First on pleasantness

65. Once venerable Sariputta was living in a village of reeds in Magadha. Then the wandering ascetic Samandaka, approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:

ßFriend, Sariputta, what is pleasant and what is unpleasant?

ßFriend, future birth is unpleasant and no birth in the future is pleasant .

Friend, when there is future birth, these unpleasantnesses should be expected.-Cold, heat, hunger, thirst, excrement, urination, the touch of fire, punishment, the touch of a weapon, relations and friends get together and make a fuss Friend, when there is future birth, these unpleasantnesses should be expected.

Friend, when there is no future birth, these pleasantnesses should be expected.-Not cold, no heat, not hungry, not thirsty, no excrement, no urination, not the touch of fire, no punishments, not the touch of a weapon, and relations and friends do not get together and make a fuss Friend, when there is no future birth, these pleasantnesses should be expected.

6. Dutiyasukhasuttam Ý Second on pleasantness

66. Once venerable Sariputta was living in a village of reeds in Magadha. Then the wandering ascetic Samandaka, approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:

ßFriend, Sariputta, what is pleasant in this dispensation and what is unpleasant?

ßFriend, non-attachment to the dispenation is unpleasant and attachment to the dispensation is pleasant. Friend, when there is non attachment to the dispensation these unpleasantnesses should be expected. Even when going pleasantness and agreeability does not get established, even when standing, ... re ... sitting, ... re ... lying ... re ... going to the village, ... re ... going to the forest, ... re ... going to the root of a tree, ... re ... to an empty house, ... re ... in open space, ... re ... even in the presence of the bhikkhus.

Friend, when there is attachment to the dispensation these pleasantnesses should be expected. Even when going, pleasantness and agreeability get established, even when standing, ... re ... sitting, ... re ... lying ... re ... going to the village, ... re ... going to the forest, ... re ... going to the root of a tree, ... re ... to an empty house, ... re ... in open space, ... re ... even in the presence of the bhikkhus. Friend, when there is attachment to the dispensation these pleasantnesses should be expected.

7. Pañhamanalakapanasuttam Ý First in Nalakapana. associatãng

67. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Nalakapana, in the country of Kosala. There The Blessed One lived in a thicket. On that full moon day The Blessed One was seated surrounded by the Community of bhikkhus and advised, incited and made the hearts light with a talk. Then The Blessed One observed the silent Community of bhikkhu and addressed venerable Sariputta:

ßSariputta, the Community of bhikkhus is free of sloth and torpor, advise the bhikkhus, my back aches and I will lie. Venerable Sariputta agreed.

The Blessed One folded the robe in four, laid it on the ground, turned to his right side, made the lion's posture keeping one foot over the other and attending to the perception of rising lay down with mindful awareness.

Then venerable Sariputta addressed the bhikkhus:

ßFriends, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day.

Friends, a person lacking in faith is decreasing, a person lacking in shame is decreasing, a person lacking remorse is decreasing, a lazy person is decreasing, a person lacking in wisdom is decreasing, an angry person is decreasing, a grudging person is decreasing, a person with evil desires is decreasing, a person with evil friendship is decreasing, a person with wrong view is decreasing.

Friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day.

Friends, a person endowed with faith is increasing, a person endowed with shame is increasing, a person endowed with remorse is increasing, a person with aroused effort is increasing, a person endowed with wisdom is increasing, a not angry person is increasing, a non grudging person is increasing, a person with few desires is increasing, a person with spiritual friendship is increasing and a person with right view is increasing.

Then The Blessed One got up and addressed venerable Sariputta:

ßGood! Sariputta. when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is no faith in meritorious things to someone ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, in meritorious things he should expect decrease by night or by day.

Sariputta, a person lacking in faith is decreasing, a person lacking in shame is decreasing, a person lacking remorse is decreasing, a lazy person is decreasing, a person lacking in wisdom is decreasing, an angry person is decreasing, a grudging person is decreasing, a person with evil desires is decreasing, a person with evil friendship is decreasing, a person with wrong view is decreasing.

Sariputta, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, in meritorious things he should expect increase by night or by day.

Sariputta, a person endowed with faith is increasing, a person endowed with shame is increasing, a person endowed with remorse is increasing, a person with aroused effort is increasing, a person endowed with wisdom is increasing, a not angry person is increasing, a non grudging person is increasing, a person with few desires is increasing, a person with spiritual friendship is increasing and a person with right view is increasing.

8. Dutiyanalakapanasuttam Ý Second in Nalakapana

68. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Nalakapana, in the country of Kosala. There The Blessed One lived in a thicket. On that full moon day The Blessed One was seated surrounded by the Community of bhikkhus and advised, incited and made the hearts light with a talk. Then The Blessed One observed the silent Community of bhikkhus and addressed venerable Sariputta:

ßSariputta, the Community of bhikkhus is free of sloth and torpor, advise the bhikkhus, my back aches and I will lie. Venerable Sariputta agreed.

The Blessed One folded the robe in four, laid it on the ground, turned to his right side, made the lion's posture keeping one foot over the other and attending to the perception of rising lay down with mindful awareness.

Then venerable Sariputta addressed the bhikkhus:

ßFriends, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... has no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner friends, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings in the Teaching, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things he should expect decrease by night or by day. Like the moon that decreases in colour, the disc, radiance and overall beaut y by day or night in the waning side.

Friends, in the same manner, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... has no careful attention, ... re ... does not bear the Teaching, ... re ... does not search for the meanings, ... re ... does not live according to the Teaching, ... re ... is not diligent in meritorious things should expect decrease by night or by day.

Friends, when there is faith in meritorious things to someone ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... has careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching ... re ... lives according to the Teaching and is diligent in meritorious things, he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day.

Then The Blessed One got up and addressed venerable Sariputta:

ßGood! Sariputta. when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... no careful attention, ... re ... does not bear the Teaching, ... re ... does not search meanings in the Teaching, ... re ... Does not live according to the Teaching, ... re ... and is not diligent in meritorious things he should expect decrease by night or by day Like the moon on the waning side should expect decrease in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is no faith in meritorious things ... re ... no shame, ... re ... no remorse, ... re ... no effort, ... re ... no wisdom, ... re ... no careful attention, ... re ... Does not bear the Teaching, ... re ... Does not search meanngs in the Teaching, ... re ... does not live according to the Teaching and not diligent in meritorious things he should expect decrease by night or by day.

Sariputta, when there is faith in meritorious things ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching, ... re ... lives according to the Teaching, ... re ... and is diligent in meritorious things he should expect increase by night or by day Like the moon on the waxing side should expect increase in colour, in the orbit, in radiance and overall appearance by night or by day. In the same manner Sariputta, when there is faith in meritorious things ... re ... shame, ... re ... remorse, ... re ... effort, ... re ... wisdom, ... re ... careful attention, ... re ... bears the Teaching, ... re ... searches meanings in the Teaching, ... re ... lives according to the Teaching and is diligent in meritorious things he should expect increase by night or by day.

9. Pañhamakathavatthusuttam Ý First on topics of conversation

69. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time many bhikkhus after the meal was over, returning from the alms round were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.

In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat and asked: ßBhikkhus, with what talk were you seated and what was the other conversation?

ßHere, venerable sir, after the meal was over, returning from the alms round we were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.

ßBhikkhus, it is not suitable for clansmen like you who have left the household and gone forth out of faith to be conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.

Bhikkhus, these ten are the topics of conversation What ten?

Talk about wanting little, satisfaction, seclusion, withdrawing from the company, arousing effort, virtues, concentration, wisdom, release and knowledge and vision of release. Bhikkhus, these ten are the topics of conversation.

Bhikkhus, talk on these ten topics of conversation over and over again. Give up talking even about the moon and sun. Let the wandering ascetics of other sects do it.

10. Dutiya kathavatthusuttam Ý Second on the topics of convrsation

70. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time many bhikkhus after the meal was over, returning from the alms round were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.

In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat and asked: ßBhikkhus, with what talk were you seated and what was the other conversation?

ßHere, venerable sir, after the meal was over, returning from the alms round we were assembled and seated in the attendance hall conversing on various childish things such as about royality, robbers, chief ministers, army, talk arousing fear, battles, eatables, drinks, clothes, beds, garlands, scents, relations, conveyances, talk about villages and hamlets, cities and states, about women and heroes, gossip at the junction and well, about the dead, various talk about the end of the world and ocean and talk about this will happen and this will not happen and so on.

ßBhikkhus, it is not suitable for clansmen like you who have left the household and gone forth out of faith to be conversing on various childish things such as about royality, robbers, chief ministers, ... re ... and this will not happen and so on.

Bhikkhus, these ten things are praiseworthy. What ten?

Here, bhikkhus, a bhikkhu has few desires and converses with the bhikkhus on few desires. The bhikkhu with few desires, talking to the bhikkhus on few desires is a praiseworthy thing.

A satisfied bhikkhu converses with the bhikkhus on satisfaction. The satisfied bhikkhu talking to the bhikkhus on satisfaction, is a praiseworthy thing.

A bhikkhu is secluded and converses with the bhikkhus on seclusion. The secluded bhikkhu talking to the bhikkhus on seclusion is a praiseworthy thing.

A bhikkhu not fond of company converses with the bhikkhus on withdrawing from company. The bhikkhu not fond of company talking to the bhikkhus on withdrawing from the company is a praiseworthy thing.

A bhikkhu with aroused effort converses with the bhikkhus on arousing effort. The bhikkhu with aroused effort talking to the bhikkhus on arousing effort is a praiseworthy thing.

A virtuous bhikkhu converses with the bhikkhus on virtues. The virtuous bhikkhu talking to the bhikkhus on virtues is a praiseworthy thing.

A concentrated bhikkhu, converses with the bhikkhus on concentration. The concentrated bhikkhu talking to the bhikkhus on concentration is a praiseworthy thing.

A wise bhikkhu converses with the bhikkhus on wisdom. The wise bhikkhu conversing with the bhikkhus on wisdom is a praiseworthy thing.

A released bhikkhu converses with the bhikkhus on release. The released bhikkhu conversing with the bhikkhus on release is a praiseworthy thing.

A bhikkhu endowed with knowledge and vision of release, converses with the bhikkhus on knowledge and vision of release. The bhikkhu endowed with knowledge and vision of release conversing with the bhikkhus on knowledge and vision of release is a praiseworthy thing. Bhikkhus, these ten things are praiseworthy.

Anguttara Nikaya - Atthaka Nipata - Yamaka Vaggo

Anguttara Nikaya
008. Yamakavaggo The twin section

1. Pathamasaddhasuttam Ý First on faith

008.01. ßBhikkhus, the bhikkhu has faith, has no virtues by this factor he is incomplete. He should become complete in that factor- `How shall I have faith and virtues. When the bhikkhu has faith and virtues, then he becomes complete in that factor.

Bhikkhus, the bhikkhu has faith and virtues, is not learned, by this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues and learnedness When the bhikkhu has faith, virtues and learnedness then he becomes complete.in that factor.

Bhikkhus, the bhikkhu has faith, virtues and learnedness, he is not a good teacher, ... re ... is a good teacher, does not move in the society, ... re ... moves in the society, ... re ... is not confident in teaching the gathering, ... re ... is confident in teaching the gathering, ... re ... is not the gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. ... re ... is a gainer for nothing a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Having destroyed desires and released the mind and released through wisdom does not abide here and now. By this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues, learnedness, become a good teacher, move in the society, become confident in teaching the gathering, a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now and destroying desires, the mind released and released through wisdom abide here and now When the bhikkhu has faith, virtues, learnednes, becomes a good teacher, moves in the society, becomes confident in teaching the gathering, a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now and destroying desires, the mind released and released through wisdom abides realizing here and now, then he becomes complete. Bhikkhus, the bhikkhu endowed with these eight things is quite serene and complete in every way.

2. Dutiyasaddhasuttam Ý Second on faith

008.02. ßBhikkhus, the bhikkhu has faith, has no virtues by this factor he is incomplete. He should become complete in that factor- `How shall I have faith and virtues. When the bhikkhu has faith and virtues, then he becomes complete in that factor.

Bhikkhus, the bhikkhu has faith and virtues, is not learned, by this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues and learnedness When the bhikkhu has faith, virtues and learnedness then he becomes complete.in that factor.

Bhikkhus, the bhikkhu has faith, virtues and learnedness, he is not a good teacher, ... re ... is a good teacher, does not move in the society, ... re ... moves in the society, ... re ... is not confident in teaching the gathering, ... re ... is confident in teaching the gathering, ... re.. Does not abide having experienced with the body the peaceful releases that are immaterial, ... re ... abides having experienced with the body the peaceful releases that are immaterial. Having destroyed desires and released the mind and released through wisdom does not abide here and now. By this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues, learnedness, become a good teacher, move in the society, become confident in teaching the gathering, experience with the body the peaeful releases that are immaterial and destroying desires, the mind released and released through wisdom abide here and now When the bhikkhu has faith, virtues, learnednes, becomes a good teacher, moves in the society, becomes confident in teaching the gathering, experiences with the body the peaceful releases that are immaterial and destroying desires, the mind released and released through wisdom abides realizing here and now, then he becomes complete. Bhikkhus, the bhikkhu endowed with these eight things is quite serene and complete in every way.

3. Pathamamaranassatisuttam Ý First on death

008.03. At one time The Blessed One was living in a house of bricks in Natika. The Blessed One addressed the bhikkhus from there:

ßBhikkhus, the perception of death developed and made much is of much fruit and benefit and ends in deathlessness with a dive in deathlessness. Bhikkhus, develop the perception of death."

When this was said a certain bhikkhu said: ßVenerable sir, I develop the perception of death."

ßBhikkhu, how do you develop the perception of death?"

ßVenerable sir, it occurs to me -'If I live this night and day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."

Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."

ßBhikkhu, how do you develop the perception of death?"

ßVenerable sir, it occurs to me -'If I live this day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."

Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."

ßBhikkhu, how do you develop the perception of death?"

ßVenerable sir, it occurs to me -'If I live half of the day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."

Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."

ßBhikkhu, how do you develop the perception of death?"

ßVenerable sir, it occurs to me -'If I live until I partake my bowl of morsel food, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."

Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."

ßBhikkhu, how do you develop the perception of death?"

ßVenerable sir, it occurs to me -'If I live until I partake half of my bowl of morsel food I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."

Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."

ßBhikkhu, how do you develop the perception of death?"

ßVenerable sir, it occurs to me -'If I live until I chew and partake four or five mouthfuls of my morsel food, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."

Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."

ßBhikkhu, how do you develop the perception of death?"

ßVenerable sir, it occurs to me -'If I live until I chew and partake one mouthful of my morsel food I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."

Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."

ßBhikkhu, how do you develop the perception of death?"

ßVenerable sir, it occurs to me -'If I live until I breathe in and breathe out or breathe out and breathe in, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."

When this was said The Blessed One said to those bhikkhus: ßBhikkhus, those who developed the perception of death thinking to live this night and day, this day, half the day, until partaking the bowlful of morsel food, until partaking half the bowlful of morsel food and until four or five mouthfuls were chewed and swollowed, to do the dispensation of The Blessed One abode negligently developing the slow perception of death.

Those who developed the perception of death thinking to live until one mouthful was chewed and swollowed and until breathing in and breathing out or breathing out and in.

abode diligently developing the keen perception of death for the destruction of desires.

Therefore, bhikkhus, you should train: -'We will abide developing the keen perception of death for the destruction of desires.

4. Dutiyamaranassatisuttam Ý Second on the perception of death

008.04. At one time The Blessed One was living in a house of bricks in Natika. The Blessed One addressed the bhikkhus from there:

ßBhikkhus, the perception of death developed and made much is of much fruit and benefit and ends in deathlessness with a dive in deathlessness.

Bhikkhus, the perception of death developed and made much in which manner is of much fruit and benefit and ends in deathlessness with a dive in deathlessness?

Here, bhikkhus, the bhikkhu when the day is waning and the night settles reflects:

There are many ways in which I would meet death-a serpent, a scorpion, or a centipede might sting me, by that I would meet death and it would be dangerous for me. I might slip and fall, the food I have eaten would disagree, my bile or phlegm would be disturbed, or a cutting pain would disturb me, a human or non-human would attack me, by that I would meet death and it would be dangerous for me. By that bhikkhu this reflection should be done- `Are there any demeritorious things not dispelled in me, that would be dangerous if I die this night'

If the bhikkhu reflecting knows-'There are demeritorious things not dispelled in me, which would be dangerous if I die this night;' Then that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things .

Bhikkhus, like someone whose clothes or head has caught fire, would arouse much interest, effort, unhindered action and mindful awareness to put out that fire, in the same manner that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things.

If the bhikkhu reflecting knows-'There are no demeritorious things, not dispelled in me, which would be dangerous if I die this night;' Then that bhikkhu should abide delighted and joyful training in those meritorious things day and night.

Here, bhikkhus, the bhikkhu when the night is waning and the day is settling reflects:

There are many ways in which I would meet death-a serpent, a scorpion, or a centipede might sting me, by that I would meet death and it would be dangerous for me. I might slip and fall, the food I have eaten would disagree, my bile or phlegm would be disturbed, or a cutting pain would disturb me, a human or non-human would attack me, by that I would meet death and it would be dangerous for me. By that bhikkhu this reflection should be done- `Are there any demeritorious things not dispelled in me, that would be dangerous if I die this day'

If the bhikkhu reflecting knows-'There are demeritorious things not dispelled in me, which would be dangerous if I die this day;' Then that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things .

Bhikkhus, like someone whose clothes or head has caught fire, would arouse much interest, effort, unhindered action and mindful awareness to put out that fire, in the same manner that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things.

If the bhikkhu reflecting knows-'There are no demeritorious things, not dispelled in me, which would be dangerous if I die this day;' Then that bhikkhu should abide delighted and joyful training in those meritorious things day and night.Bhikkhus, the perception of death developed and made much in this manner is of much fruit and benefit and ends in deathlessness with a dive in deathlessness.

5. Pathamasampadasuttam Ý First on accomplishments

008.05. Bhikkhus, these eight are accomplishments. What eight?

Manly vigour, the bliss of protection, good friendship, balanced living, faith, virtues, benevolence and wisdom..Bhikkhus, these eight are accomplishments.

Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.

6. Dutiyasampadasuttam Ý Second on accomplishments

008.06. Bhikkhus, these eight are accomplishments. What eight?

Manly vigour, the bliss of protection, good friendship, balanced living, faith, virtues, benevolence and wisdom..Bhikkhus, these eight are accomplishments.

Bhikkhus, what is the achievement of manly vigour?

Here, Bhikkhus, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Bhikkhus, this is the achievement of manly vigour.

Bhikkhus, what is the achievement of protection?

Here, bhikkhus, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers.or water or burnt by fire. It should not be carried away by unwanted inheritors. Bhikkhus, this is the achievement of protection.

Bhikkhus, what is good friendship?

Here, bhikkhus, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, young, developed in virtues, or old, developed in virtues, endowed with faith, endowed with virtues, those benevolent and those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Bhikkhus, this is good friendship.

Bhikkhus, what is balanced living?

Here, bhikkhus, the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Bhikkhus, if the clansman's son with low income was to live spending much. It is said that the clansman's son lives as though eating figs. If the clansman's son with high income was to live spending little. It is said that the clansman's son lives as though dying a junior death. Bhikkhus, when the clansman's son balances his income with the expenses and lives, it is said he is balanced in expenses.

Bhikkhus, what is the attainment of faith?

Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One ... re ... the Teacher of gods and men. Bhikkhus, this is the attainment of faith.

Bhikkhus, what is the attainment of virtues?

Here, bhikkhus, the son of the clansman abstains from destroying living things ... re ... taking intoxicating and brewed drinks Bhikkhus, this is the attainment of virtues.

Bhikkhus, what is the attainment of benevolence?

Here, bhikkhus, the clansman's son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Bhikkhus, to this is said the attainment of benevolence.

Bhikkhus, what is the attainment of wisdom?

Here, the clansman's son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Bhikkhus, to this is said the attainment of wisdom.

Bhikkhus, these four things conduce to the welfare and pleasantness of sons of clansmen here after.

Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.

7. Icchasuttam Ý Desires

008.07. Venerable Sariputta addressed the bhikkhus: ßFriends, bhikkhus, these eight persons are evident in the world. What eight?

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. Then he grieves, wails, beats his breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining grieves and wails and shrinks from the good Teaching'

Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Friends to this is said-'The bhikkhu abides with desires of gain, when exerting and making effort, gains come to him. Then he becomes negligent, intoxicated and shrinks from the good Teaching'.

Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain does not arise to him. Then he grieves, wails, beats the breast and comes to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains. He does not gain and grieves, wails and shrinks from the good Teaching.'.

Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains Gain arises to hm and he becomes intoxicated and negligent and shrinks from the good Teaching'.

Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, but does not gain. Not gaining he does not grieve and wail, does not shrink from the good Teaching'

Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. He does not become negligent and intoxicated on account of gain. Friends to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort and gaining he dos not become negligent and intoxicated and does not shrink from the good Teaching.'

Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gain.Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort to gain. Not gaining he does not grieve and wail and does not shrink from the good Teaching.'

Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. He does not become negligent and intoxicated on accout of that gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort. Gain comes to him, he does not become negligent and intoxicated on account of the gain. He does not shrink from the good Teaching.'" Friends, these eight persons are evident in the world.

8. Alansuttam Ý Profitable

008.08òhen venerable Sariputta addressed the bhikkhus: ßFriends, bhikkhus, the bhikkhu endowed with six things is profitable for oneself and for others. What six?

Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these six things is profitable for oneself and for others.

Friends, the bhikkhu endowed with five things is profitable for oneself and for others. What five?

Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these five things is profitable for oneself and for others.

Friends, the bhikkhu endowed with four things is profitable for oneself and not profitable for others. What four?

Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite or make the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these four things is profitable for oneself and not profitable for others.

Friends, the bhikkhu endowed with four things is profitable for others not for oneself What four?

Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these four things is profitable for others, not profitable for oneself.

Friends, the bhikkhu endowed with three things is profitable for oneself and not profitable for others. What three?

Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these three things is profitable for oneself, not profitable for others.

Friends, the bhikkhu endowed with three things is profitable for others, not profitable for oneself. What three?

Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these three things is profitable for others not for oneself.

Friends, the bhikkhu endowed with two things is profitable for oneself and not profitable for others. What two?

Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these two things is profitable for oneself, not profitable for others.

Friendss, the bhikkhu endowed with two things is profitable for others, not profitable for oneself. What two?

Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these two things is profitable for others not for oneself.

9. Parihanasuttam Ý Decrease

008.09. Bhikkhus, these eight things conduce to the decrease of the trainee bhikkhu. What eight?

Fondness for, activity, talk, sleep and company. Lack of control of the mental faculties. Not knowing the right amount to partake food. Fondness of company and the diffusedness of the world. Bhikkhus, these eight things conduce to the decrease of the trainee bhikkhu.

Bhikkhus, these eight things conduce to the non-decrease of the trainee bhikkhu. What eight?

Non-fondness for, activity, talk, sleep and company. Control of the mental faculties Knowing the right amount to partake food. Non-fondness of company and the diffusedness of the world. Bhikkhus, these eight things conduce to the non-decrease of the trainee bhikkhu.

10. Kusãtarambhavatthusuttam Ý Instances for laziness to arise

008.10. Bhikkhus, these eight are the instances for laziness to arise. What eight?

Here, bhikkhus, to the bhikkhu, there is some activity to be done. It occurs to him: `I have some activity to do. When doing it my body will get exhausted.' Therefore I will sleep. He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the first instance for laziness to arise.

Again, bhikkhus, the bhikkhu, does some activity. It occurs to him: `When I do this activity my body gets exhausted, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the second instance for laziness to arise.

Again, bhikkhus, the bhikkhu, has to go somewhere. It occurs to him: `I have to go somewhere. When I go somewhere my body gets exhausted, therefore I will sleep. He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the third instance for laziness to arise.

Again, bhikkhus, the bhikkhu, comes on the road to go somewhere. It occurs to him: `When I go on the road my body gets exhausted, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the fourth instance for laziness to arise.

Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and does not obtain morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I did not obtain morsel food unexalted or exalted, so much as to fill my stomach,therefore I will sleep' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the fifth instance for laziness to arise.

Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and obtains morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I obtained morsel food unexalted or exalted, so much as to fill my stomach. Now my body is heavy,.inactive, like with an advanced womb therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the sixth instance for laziness to arise.

Again, bhikkhus, a minor ailment arises to the bhikkhu. It occurs to him: `This minor ailment has arisen to me, it is a suitability for me to sleep therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the seventh instance for laziness to arise.

Again, bhikkhus, the bhikkhu rises from an ailment. It occurs to him: `I have just arisen from an ailment, my body is weak and inactive, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the eighth instance for laziness to arise.

Bhikkhus, these eight are the instances for the arousal of effort. What eight?

Here, bhikkhus, to the bhikkhu, there is some activity to be done. It occurs to him: `I have some activity to do. When doing activity it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the first instance for arousal of effort .

Again, bhikkhus, the bhikkhu, does some activity. It occurs to him: `When I do this activity it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the second instance for arousal of effort.

Again, bhikkhus, the bhikkhu, has to go somewhere. It occurs to him: `I have to go somewhere. When I go somewhere it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the third instance for arousal of effort.

Again, bhikkhus, the bhikkhu, comes on the road to go somewhere. It occurs to him: `When I go on the roadit is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the fourth instance for arousal of effort.

Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and does not obtain morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I did not obtain morsel food unexalted or exalted, so much as to fill my stomach. On account of that my body is light and active and I will make effort to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the fifth instance for arousal of effort.

Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and obtains morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I obtained morsel food unexalted or exalted, so much as to fill my stomach. Now my body is powerful and active. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the sixth instance for arousal of effort.

Again, bhikkhus, a minor ailment arises to the bhikkhu. It occurs to him: `This minor ailment has arisen to me, there is a possibility that it should develop. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the seventh instance for arousal of effort.

Again, bhikkhus, the bhikkhu rises from an ailment. It occurs to him: `I have just arisen from an ailment. There is a possibility that the ailment should recur. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the eighth instance for arousal of effort Bhikkhus, these eight are the instances for the arousal of effort.