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(16) 1. The Chapter of Faculties 1. The Discourse on Faculties 151. "These four, bhikkhus, are faculties. Which four? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration— These, bhikkhus, are the four faculties." The First. 2. The Discourse on the Power of Faith 152. "These four, bhikkhus, are powers. Which four? The power of faith, the power of energy, the power of mindfulness, the power of concentration— These, bhikkhus, are the four powers." The Second. 3. The Discourse on the Power of Wisdom 153. "These four, bhikkhus, are powers. Which four? The power of wisdom, the power of energy, the power of blamelessness, the power of benevolence— These, bhikkhus, are the four powers." The Third. 4. The Discourse on the Power of Mindfulness 154. "These four, bhikkhus, are powers. Which four? The power of mindfulness, the power of concentration, the power of blamelessness, the power of benevolence— These, bhikkhus, are the four powers." The Fourth. 5. The Discourse on the Power of Careful Consideration 155. "These four, bhikkhus, are powers. Which four? The power of careful consideration, the power of development, the power of blamelessness, the power of benevolence— These, bhikkhus, are the four powers." The Fifth. 6. The Discourse on the Eon 156. "These four, bhikkhus, are incalculable periods of an eon. Which four? When, bhikkhus, an eon contracts, it is not easy to calculate as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years. When, bhikkhus, an eon remains contracted, it is not easy to calculate as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years. When, bhikkhus, an eon expands, it is not easy to calculate as so many years, or so many hundreds of years, or so many thousands of years, or by so many hundreds of thousands of years. “When, monks, a kappa is in its evolving state, it is not easy to count it— by so many years, or by so many hundreds of years, or by so many thousands of years, or by so many hundreds of thousands of years. These, monks, are the four incalculables of a kappa.” The Sixth. 7. The Discourse on Illness 157. “There are these two illnesses, monks. Which two? Bodily illness and mental illness. Beings are seen, monks, declaring themselves healthy for even one year from bodily illness, declaring themselves healthy for even two years, declaring themselves healthy for even three years, declaring themselves healthy for even four years, declaring themselves healthy for even five years, declaring themselves healthy for even ten years, declaring themselves healthy for even twenty years, declaring themselves healthy for even thirty years, declaring themselves healthy for even forty years, declaring themselves healthy for even fifty years, declaring themselves healthy for even a hundred years, declaring themselves healthy for even more. But those beings, monks, are very rare in the world who declare themselves healthy for even a moment from mental illness, except for those whose taints are destroyed. “There are these four illnesses, monks, for a renunciant. Which four? Here, monks, a bhikkhu is of great desire, troubled, dissatisfied with any kind of robes, almsfood, lodging, and requisites for the sick, medicine. Being of great desire, troubled, dissatisfied with any kind of robes, almsfood, lodging, and requisites for the sick, medicine, he sets his mind on an evil wish for not being despised, for the acquisition of gain, honor, and fame. He strives, exerts, endeavors for not being despised, for the acquisition of gain, honor, and fame. He approaches families with calculation, he sits with calculation, he speaks the Dhamma with calculation, he holds back urine and feces with calculation. These, monks, are the four Diseases of the renunciant. Therefore, bhikkhus, you should train yourselves thus: 'We will not be of great desires, vexatious, discontent with any kind of robes, almsfood, lodging, and medicinal requisites for the sick. We will not set forth evil desires for the acquisition of respect, gain, honor, and fame. We will not strive, exert, or endeavor for the acquisition of respect, gain, honor, and fame. We will be patient with cold, heat, hunger, thirst, the touch of gnats, mosquitoes, wind, sun, and creeping things, with ill-spoken, ill-addressed words. We will be enduring of arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, unpleasant, and life-threatening.' Thus, bhikkhus, you should train yourselves." The seventh. 8. The Discourse on Decline 158. Then Venerable Sāriputta addressed the bhikkhus, "Friends, bhikkhus!" "Friend!" those bhikkhus replied to Venerable Sāriputta. Venerable Sāriputta said this: "Whoever, friends, a bhikkhu or bhikkhunī, observes four things in themselves, should come to this conclusion: 'I am declining in wholesome states.' This is called decline by the Blessed One. Which four? Abundance of lust, abundance of hatred, abundance of delusion, and their eye of wisdom does not penetrate deeply into what is possible and what is not possible. Whoever, friends, a bhikkhu or bhikkhunī, observes these four things in themselves, should come to this conclusion: 'I am declining in wholesome states.' This is called decline by the Blessed One. "Whoever, friends, a bhikkhu or bhikkhunī, observes four things in themselves, should come to this conclusion: 'I am not declining in wholesome states.' This is called non-decline by the Blessed One. Which four? Attenuation of lust, thinning of ill-will, thinning of delusion, indeed, his/her eye of wisdom penetrates into profound right and wrong places. Whoever, friends, be it a monk or a nun, discerns these four qualities in oneself, this conclusion should be reached: ‘I do not decline from wholesome qualities.’ This non-declining was spoken by the Blessed One. The Eighth. 9. The Nun Sutta 159. Thus have I heard – At one time, the venerable Ananda was dwelling in Kosambi, at Ghosita's Park. Then indeed, a certain nun addressed a certain man – ‘Come, O man, approach where the venerable Ananda is; having approached, in my name, worship the venerable Ananda's feet with your head – ‘Venerable sir, the nun So-and-so by name is afflicted, suffering, gravely ill. She worships the venerable Ananda's feet with her head.’ And also say this – ‘Venerable sir, it would be good indeed if the venerable Ananda would approach where the nuns' quarters are, where that nun is, out of compassion.’ ‘Yes, venerable lady,’ that man indeed, having assented to that nun, approached where the venerable Ananda was; having approached, greeted the venerable Ananda, and sat down to one side. Seated to one side, that man indeed said this to the venerable Ananda – ‘Venerable sir, the nun So-and-so by name is afflicted, suffering, gravely ill. She worships the venerable Ananda's feet with her head, and also says this – ‘Venerable sir, it would be good indeed if the venerable Ananda would approach where the nuns' quarters are, where that nun is, out of compassion.’ The venerable Ananda indeed assented by silence. Then indeed, the venerable Ananda, having dressed, taking his bowl and robe, approached where the nuns' quarters were, where that nun was. That nun indeed saw the venerable Ananda coming from afar. Having seen him, she covered her head and lay down on the couch. Then indeed, the venerable Ananda approached where that nun was; having approached, on the seat prepared He sat down. Having sat down, indeed, venerable Ānanda said this to that bhikkhunī: This body, sister, is born of food, dependent on food. Food must be abandoned. This body, sister, is born of craving, dependent on craving. Craving must be abandoned. This body, sister, is born of conceit, dependent on conceit. Conceit must be abandoned. This body, sister, is born of sexual intercourse. And in sexual intercourse, the Blessed One has declared the destruction of the bridge. ‘This body, sister, is born of food, dependent on food. Food must be abandoned’ – so it has been said. And what was said with reference to this? Here, sister, a monk, reflecting wisely, takes food – ‘not for sport, nor for indulgence, nor for adornment, nor for beautification, but only for the maintenance and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus I shall put an end to old feelings, and I shall not give rise to new feelings. And there will be for me sustenance, blamelessness, and a comfortable dwelling.’ So, at a later time, dependent on food, he abandons food. ‘This body, sister, is born of food, dependent on food. Food must be abandoned’ – that which was said, was said with reference to this. ‘This body, sister, is born of craving, dependent on craving. Craving must be abandoned’ – so it has been said. And what was said with reference to this? Here, sister, a monk hears – ‘Indeed, a certain monk, with the destruction of the taints, has realized for himself, with direct knowledge, in this very life, the taintless liberation of mind, liberation through wisdom, and abides therein.’ Then it occurs to him – ‘When, indeed, shall I too, with the destruction of the taints, realize for myself, with direct knowledge, in this very life, the taintless liberation of mind, liberation through wisdom, and abide therein!’ So, at a later time, dependent on craving, he abandons craving. ‘This body, sister, is born of craving, dependent on craving. Craving must be abandoned’ – that which was said, was said with reference to this. ‘This body, sister, is born of conceit, Relying on conceit, conceit is to be abandoned. Thus it has been said. And what was it said in reference to? Here, sister, a bhikkhu hears: ‘Indeed, a bhikkhu named so-and-so, by the destruction of the taints, having realized for himself with direct knowledge in this very life