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entered the path for realizing the fruit of once-returning; the non-returner, entered the path for realizing the fruit of non-returning; the Arahant, entered the path for realizing the fruit of Arahantship. 334. “Eight grounds for laziness. Here, friends, a monk has work to do. He thinks: ‘I will have work to do, and while doing work, my body will get tired. Come, let me lie down!’ So he lies down, and does not arouse energy for the attainment of the unobtained, for the realization of the uncomprehended, for the direct experience of the unverified. This is the first ground for laziness. “Again, friends, a monk has done work. He thinks: ‘I have done work, and while doing work, my body got tired. Come, let me lie down!’ So he lies down, and does not arouse energy… This is the second ground for laziness. “Again, friends, a monk has a journey to make. He thinks: ‘I will have a journey to make, and while making the journey, my body will get tired. Come, let me lie down!’ So he lies down, and does not arouse energy… This is the third ground for laziness. “Again, friends, a monk has made a journey. He thinks: ‘I have made a journey, and while making the journey, my body got tired. Come, let me lie down!’ So he lies down, and does not arouse energy… This is the fourth ground for laziness. “Again, friends, a monk, wandering for alms in a village or town, does not obtain a full measure of coarse or fine food. He thinks: ‘I wandered for alms in a village or town but did not obtain a full measure of coarse or fine food. My body is tired and unfit for work. Come, let me lie down!’ So he lies down, and does not arouse energy… This is the fifth ground for laziness. “Again, friends, , a bhikkhu, going for alms to a village or town, obtains a full measure of coarse or fine food. He thinks thus: ‘I, going for alms to a village or town, obtained a full measure of coarse or fine food. My body is heavy, unfit for work, as if loaded with a month's provisions. Come, I will lie down!’ So he lies down, and does not arouse energy… This is the sixth ground for laziness. ‘‘Again, friends, a bhikkhu has a slight illness arisen. He thinks thus: ‘This slight illness has arisen for me; it is proper to lie down. Come, I will lie down!’ So he lies down, and does not arouse energy… This is the seventh ground for laziness. ‘‘Again, friends, a bhikkhu has recovered from illness, recently recovered from sickness. He thinks thus: ‘I have recovered from illness, recently recovered from sickness. My body is weak, unfit for work. Come, I will lie down!’ So he lies down, and does not arouse energy for the attainment of the unobtained, for the realization of the unrealized. This is the eighth ground for laziness. 335. ‘‘Eight grounds for arousing energy. Here, friends, a bhikkhu has work to do. He thinks thus: ‘Work will have to be done by me. While doing work, it is not easy for me to keep the Buddha’s teaching in mind. Come, I will arouse energy for the attainment of the unobtained, for the realization of the unrealized!’ So he arouses energy for the attainment of the unobtained, for the realization of the unrealized. This is the first ground for arousing energy. ‘‘Again, friends, a bhikkhu has done work. He thinks thus: ‘I did work. While doing work, I was unable to keep the Buddha’s teaching in mind. ...to pay attention to the teaching of the Buddhas. Come, let me arouse energy... ...he arouses energy... This is the second ground for arousing energy. Again, friends, a monk has a path to go. It occurs to him: 'I will have a path to go, and while going on the path, it will not be easy for me to pay attention to the teaching of the Buddhas. Come, let me arouse energy...' ...he arouses energy... This is the third ground for arousing energy. Again, friends, a monk has gone on a path. It occurs to him: 'I went on a path, and while going on the path, I was unable to pay attention to the teaching of the Buddhas. Come, let me arouse energy...' ...he arouses energy... This is the fourth ground for arousing energy. Again, friends, a monk, while wandering for alms in a village or a town, does not obtain a full measure of food, whether coarse or fine. It occurs to him: 'While wandering for alms in a village or a town, I did not obtain a full measure of food, whether coarse or fine. My body is light and workable. Come, let me arouse energy...' ...he arouses energy... This is the fifth ground for arousing energy. Again, friends, a monk, while wandering for alms in a village or a town, obtains a full measure of food, whether coarse or fine. It occurs to him: 'While wandering for alms in a village or a town, I obtained a full measure of food, whether coarse or fine. My body is strong and workable. Come, let me arouse energy...' ...he arouses energy... This is the sixth ground for arousing energy. Again, friends, a monk has a slight illness arisen. It occurs to him: 'This slight illness has arisen in me. It is possible that my illness might increase. Come, let me arouse energy...' ...he arouses energy... This the seventh basis for exertion. "Furthermore, friends, a bhikkhu who has recovered from illness, recently recovered from illness. He thinks thus: 'I have recovered from illness, recently recovered from illness, and it is possible that my ailment might return. Come now, I will exert effort for the attainment of the unobtained, for the comprehension of the uncomprehended, for the realization of the unrealized!' So he exerts effort for the attainment of the unobtained, for the comprehension of the uncomprehended, for the realization of the unrealized. This is the eighth basis for exertion. 336. "There are eight bases for giving. One gives a gift out of anger, one gives a gift out of fear, one gives a gift thinking 'he gave to me', one gives a gift thinking 'he will give to me', one gives a gift thinking 'giving is good', one gives a gift thinking 'I cook, these do not cook; I am not fit, cooking, not to give a gift to those who do not cook', one gives a gift thinking 'by my giving this gift, a good reputation will arise for me'. One gives a gift for the adornment of the mind, for the equipment of the mind. 337. "There are eight rebirths through giving. Here, friends, a certain person gives a gift to a recluse or a brahmin: food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, lamps. Whatever he gives, he anticipates that. He sees a great khattiya family, or a great brahmin family, or a great householder family, endowed and furnished with the five strands of sensual pleasure, enjoying themselves. He thinks thus: 'Oh, may I, upon the breaking up of the body, after death, be reborn into the company of great khattiya families, or great brahmin families, or great householder families!' He sets his mind on that, he resolves his mind on that, he develops his mind on that, and that mind of his, being released from the lower, not further developed, leads to rebirth there. And I say this of one who is virtuous, not of one who is immoral. It succeeds, friends, for the virtuous, a mental aspiration, because of its purity. "Furthermore, friends, here a certain person gives a gift to a recluse or a To a recluse or a brahmin, food, drink, ... dwelling, lodging, lamps. What he gives, that he hopes for in return. He hears: 'The Devas of the Four Great Kings are long-lived, beautiful, and abound in happiness.' He thinks thus: 'Oh, may I, after the breaking up of the body, after death, be reborn into companionship with the Devas of the Four Great Kings!' He sets his mind on that, he resolves on that, he cultivates that mind. That mind of his, freed from lower states, not further cultivated, leads to rebirth there. And that, I say, is for the virtuous, not for the immoral. It succeeds, friend, for the virtuous, because of the purity of their aspiration. Again, friend, here someone gives a gift to a recluse or a brahmin: food, drink, ... dwelling, lodging, lamps. What he gives, that he hopes for in return. He hears: 'The Tāvatiṃsā devas... the Yāmā devas... the Tusitā devas... the Nimmānaratī devas... the Paranimmitavasavattī devas are long-lived, beautiful, and abound in happiness.' He thinks thus: 'Oh, may I, after the breaking up of the body, after death, be reborn into companionship with the Paranimmitavasavattī devas!' He sets his mind on that, he resolves on that, he cultivates that mind. That mind of his, freed from lower states, not further cultivated, leads to rebirth there. And that, I say, is for the virtuous, not for the immoral. It succeeds, friend, for the virtuous, because of the purity of their aspiration. Again, friend, here someone gives a gift to a recluse or a brahmin: food, drink, clothing, vehicles, garlands, perfumes, ointments, dwelling, lodging, lamps. What he gives, that he hopes for in return. He hears: 'The Brahmakāyikā devas are long-lived, beautiful, and abound in happiness.' He thinks thus: 'Oh, may I, after the breaking up of the body, after death, be reborn into companionship with the Brahmakāyikā devas!' He sets his mind on that, he resolves on that, he cultivates that mind. His mind, released from the inferior, further developed, leads to rebirth there. And indeed, I say this of one who is virtuous, not of one who is unvirtuous; of one without passion, not of one with passion. It succeeds, friend, the aspiration of the virtuous one, because of being without passion. Eight assemblies: assembly of warriors, assembly of brahmins, assembly of householders, assembly of recluses, assembly of the Four Great Kings, assembly of the Tāvatiṃsa gods, assembly of Māra, assembly of Brahmā. Eight worldly conditions: gain, loss, fame, disrepute, blame, praise, pleasure, pain. Eight spheres of mastery. One, perceiving forms internally, sees external forms, small, beautiful or ugly. He perceives, 'Having overcome them, I know, I see.' This is the first sphere of mastery. One, perceiving forms internally,