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2. The Chapter on Movement 1. The Discourse on Movement 11.[itivu. 110] Monks, even while walking, if for a monk a thought of sensual desire arises, or a thought of ill-will, or a thought of harming. If that monk tolerates it, does not abandon it, does not dispel it, does not make an end of it, does not bring it to non-existence, then even while walking, monks, such a monk is called 'without ardour, without conscience, constantly, continuously lazy, of weak energy.' Monks, even while standing, if for a monk a thought of sensual desire arises, or a thought of ill-will, or a thought of harming. If that monk tolerates it, does not abandon it, does not dispel it, does not make an end of it, does not bring it to non-existence, then even while standing, monks, such a monk is called 'without ardour, without conscience, constantly, continuously lazy, of weak energy.' Monks, even while sitting, if for a monk a thought of sensual desire arises, or a thought of ill-will, or a thought of harming. If that monk tolerates it, does not abandon it, does not dispel it, does not make an end of it, does not bring it to non-existence, then even while sitting, monks, such a monk is called 'without ardour, without conscience, constantly, continuously lazy, of weak energy.' Monks, even while lying down, awake, if for a monk a thought of sensual desire arises, or a thought of ill-will, or a thought of harming. If that monk tolerates it, does not abandon it, does not dispel it, does not make an end of it, does not bring it to non-existence, then even while lying down, awake, monks, such a monk is called 'without ardour, without conscience, constantly, continuously lazy, of weak energy.' Monks, even while walking, if for a monk a thought of sensual desire arises, or a thought of ill-will, or a thought of harming. If that monk does not tolerate it, abandons it, dispels it, makes an end of it, brings it to non-existence, then even while walking, monks, such a monk is called 'ardent, conscientious, constantly, continuously with aroused energy, with a resolute mind.' Monks, even while standing, if for a monk a thought arises... Or a thought of sensual desire, or a thought of ill-will, or a thought of harm. If a monk does not tolerate it, but abandons it, removes it, makes an end of it, brings it to naught— even standing, monks, such a monk, being thus, is called ‘ardent, conscientious, constantly, continuously with energy aroused, with mind resolute.’ And if, monks, a thought of sensual desire, or a thought of ill-will, or a thought of harm arises in a monk who is sitting. If a monk does not tolerate it, but abandons it, removes it, makes an end of it, brings it to naught— even sitting, monks, such a monk, being thus, is called ‘ardent, conscientious, constantly, continuously with energy aroused, with mind resolute.’ And if, monks, a thought of sensual desire, or a thought of ill-will, or a thought of harm arises in a monk who is lying down, awake. If a monk does not tolerate it, but abandons it, removes it, makes an end of it, brings it to naught— even lying down, awake, monks, such a monk, being thus, is called ‘ardent, conscientious, constantly, continuously with energy aroused, with mind resolute.’ Walking or standing, sitting or lying down, whoever thinks thoughts, evil, connected with the home— He has entered the wrong path, infatuated with deluding things; Such a monk is incapable of realizing supreme enlightenment. But whoever, walking or standing, sitting or lying down, having calmed thoughts, delights in the calming of thoughts— Such a monk is capable of realizing supreme enlightenment. 2. Discourse on Virtue 12. Live, monks, complete in virtue, complete in the Pātimokkha. Live restrained by the Pātimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults. Undertake and train in the training rules. For you, monks, living complete in virtue, complete in the Pātimokkha, living restrained by the Pātimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules— what more should be done? Monks, even when a bhikkhu is walking, if covetousness and ill-will are gone, sloth and torpor… restlessness and remorse… doubt is abandoned, energy is aroused, not slack, mindfulness is established, not forgotten, the body is tranquil, not agitated, the mind is concentrated, unified, even walking, monks, such a bhikkhu is called 'ardent, conscientious, constantly and continuously aroused in energy, resolute'. Monks, even when a bhikkhu is standing, if covetousness and ill-will are gone, sloth and torpor… restlessness and remorse… doubt is abandoned, energy is aroused, not slack, mindfulness is established, not forgotten, the body is tranquil, not agitated, the mind is concentrated, unified, even standing, monks, such a bhikkhu is called 'ardent, conscientious, constantly and continuously aroused in energy, resolute'. Monks, even when a bhikkhu is sitting, if covetousness and ill-will are gone, sloth and torpor… restlessness and remorse… doubt is abandoned, energy is aroused, not slack, mindfulness is established, not forgotten, the body is tranquil, not agitated, the mind is concentrated, unified, even sitting, monks, such a bhikkhu is called 'ardent, conscientious, constantly and continuously aroused in energy, resolute'. Monks, even when a bhikkhu is lying down, awake, if covetousness and ill-will are gone, sloth and torpor… restlessness and remorse… doubt is abandoned, energy is aroused, not slack, mindfulness is established, not forgotten, the body is tranquil, not agitated, the mind is concentrated, unified, even lying down, monks, awake, such a bhikkhu is called 'ardent, conscientious, constantly and continuously aroused in energy, resolute'. With restraint he walks, with restraint he stands, With restraint he sits, with restraint he lies down; With restraint he bends and stretches… bhikkhu, whichever way he should extend it. Upwards, across, downwards, as far as the world extends; And observing the phenomena, the rise and fall of the aggregates. Practicing the proper calming of mind, always mindful, ever learning; "Constantly resolute," they call such a monk. 3. The Discourse on Exertions 13. "Monks, there are these four right exertions. Which four? Here, monks, a monk generates desire for the non-arising of unarisen evil, unwholesome states; he endeavors, arouses energy, exerts his mind, and strives. He generates desire for the abandonment of arisen evil, unwholesome states; he endeavors, arouses energy, exerts his mind, and strives. He generates desire for the arising of unarisen wholesome states; he endeavors, arouses energy, exerts his mind, and strives. He generates desire for the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states; he endeavors, arouses energy, exerts his mind, and strives. These, monks, are the four right exertions." Those with right exertion overcome Mara's domain, They are unattached, gone beyond the fear of birth and death; They are content, having conquered Mara with his army, they are unagitated, Having transcended all of Namuci's power, they are happy. 4. The Discourse on Restraint 14. "Monks, there are these four exertions. Which four? The exertion of restraint, the exertion of abandonment, the exertion of development, the exertion of preservation. And what, monks, is the exertion of restraint? Here, monks, having seen a form with the eye, a monk does not grasp at its general appearance or its specific features. Because of that by which, if the eye faculty were unrestrained, evil, unwholesome states of covetousness and distress would flow in upon him, for that he undertakes restraint he practices for restraint, he guards the eye faculty, he undertakes restraint of the eye faculty. Having heard a sound with the ear… having smelled a scent with the nose… having tasted a flavor with the tongue… having felt a tactile sensation with the body… having cognized a mental phenomenon with the mind, he is not a seizer of signs, nor a seizer of details. For the sake of the restraint of that by which evil unwholesome states of covetousness and displeasure might flow in upon him while he dwells with the mind faculty unrestrained, he practices for its restraint, he guards the mind faculty, he undertakes restraint of the mind faculty. This, bhikkhus, is called the endeavor of restraint. And what, bhikkhus, is the endeavor of abandoning? Here, bhikkhus, a bhikkhu does not tolerate an arisen thought of sensual desire, he abandons it, he dispels it, he makes an end of it, he brings it to non-existence; an arisen thought of ill will…pe… an arisen thought of harming…pe… any arisen evil unwholesome states he does not tolerate, he abandons, he dispels, he makes an end of, he brings to non-existence. This, bhikkhus, is called the endeavor of abandoning. And what, bhikkhus, is the endeavor of development? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment; he develops the enlightenment factor of investigation of states… he develops the enlightenment factor of energy… he develops the enlightenment factor of rapture… he develops the enlightenment factor of tranquility… he develops the enlightenment factor of concentration… he develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. This, bhikkhus, is called the endeavor of development. And what, bhikkhus, is the endeavor of protection? Here, bhikkhus, a bhikkhu protects an arisen good sign of concentration: the perception of a skeleton, the perception of worms, the perception of lividity, the perception of being cut up, the perception of being bloated. This, bhikkhus, is called the endeavor of protection.