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(8) 3. The Chapter of Pairs 1. The First Discourse on Faith 71. “A monk, monks, is faithful, but not virtuous. Thus, he is incomplete in that aspect. That aspect should be fulfilled by him— ‘How can I be both faithful and virtuous?’ When, monks, a monk is both faithful and virtuous, thus, he is complete in that aspect. “A monk, monks, is both faithful and virtuous, but not learned. Thus, he is incomplete in that aspect. That aspect should be fulfilled by him— ‘How can I be both faithful, virtuous, and learned?’ When, monks, a monk is both faithful, virtuous, and learned, thus, he is complete in that aspect. “A monk, monks, is both faithful, virtuous, and learned, but not a Dhamma speaker… …a Dhamma speaker, but not one who frequents assemblies… …one who frequents assemblies, but not confident in teaching Dhamma to the assembly… …confident in teaching Dhamma to the assembly, but not one who obtains at will, without difficulty, without trouble, the four jhānas, which are of the higher mind, a pleasant abiding in this very life… …one who obtains at will, without difficulty, without trouble, the four jhānas, which are of the higher mind, a pleasant abiding in this very life, but does not, with the destruction of the taints, enter and dwell in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life; thus, he is incomplete in that aspect. That aspect should be fulfilled by him— ‘How can I be both faithful, virtuous, learned, a Dhamma speaker, one who frequents assemblies, confident in teaching Dhamma to the assembly, one who obtains at will, without difficulty, without trouble, the four jhānas, which are of the higher mind, a pleasant abiding in this very life, and with the destruction of the taints, enter and dwell in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge in this very life?” having realized it for himself, he would enter and dwell therein.” “And when, monks, a monk is faithful, virtuous, learned, a speaker of Dhamma, one who frequents assemblies, confident in teaching Dhamma to an assembly, a recipient at will, without difficulty, without trouble, of the four jhānas, the mental states of the higher mind, which are pleasant dwellings in this very life, and by the destruction of the taints, having realized for himself with direct knowledge the taintless liberation of mind, liberation by wisdom, in this very life, he enters and dwells therein; then he is complete in that aspect. Monks, a monk endowed with these eight qualities is entirely pleasing and complete in all respects.” The First. 2. The Second Discourse on Faith 72. “Monks, a monk is faithful, but not virtuous. Then he is incomplete in that aspect. That aspect should be completed by him— ‘How can I be faithful and virtuous?’ And when, monks, a monk is faithful and virtuous, then he is complete in that aspect. “Monks, a monk is faithful and virtuous, but not learned… …learned, but not a speaker of Dhamma… …a speaker of Dhamma, but not one who frequents assemblies… …one who frequents assemblies, but not confident in teaching Dhamma to an assembly… …confident in teaching Dhamma to an assembly, but does not touch with his body and dwell in those peaceful liberations, the formless attainments, transcending forms… …touches with his body and dwells in those peaceful liberations, the formless attainments, transcending forms, but by the destruction of the taints, does not realize for himself with direct knowledge the taintless liberation of mind, liberation by wisdom, in this very life, and enter and dwell therein; then he is incomplete in that aspect. That aspect should be completed by him— ‘How can I be faithful, virtuous, learned, a speaker of Dhamma, one who frequents assemblies, confident in teaching Dhamma to an assembly, and those peaceful liberations, transcending forms, the formless attainments, in the formless attainments, having touched them with the body, and by the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation through wisdom, and having entered upon it, he dwells therein.” “When, monks, a monk is endowed with faith, is virtuous, is learned, is a speaker of Dhamma, is one who frequents assemblies, is confident in teaching Dhamma to an assembly, and those peaceful liberations, the formless attainments, surpassing forms, he touches them with the body and dwells therein, and by the destruction of the taints…pe… having realized and entered upon it, he dwells therein; then he is complete in that aspect. Monks, a monk endowed with these eight qualities is entirely pleasing and complete in all respects.” The Second. 3. The First Discourse on Mindfulness of Death 73. At one time the Blessed One was dwelling in Nātika in the Brick Hall. There the Blessed One addressed the monks, “Monks!” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this: “Monks, mindfulness of death, when developed and cultivated, is of great fruit, of great benefit, culminating in the Deathless, ending in the Deathless. Do you, monks, develop mindfulness of death?” When this was said, a certain monk said to the Blessed One: “Venerable sir, I do develop mindfulness of death.” “But how, monk, do you develop mindfulness of death?” “Here, venerable sir, it occurs to me: ‘Oh, may I live for a day and a night, may I attend to the teaching of the Blessed One, much indeed would be accomplished by me!’ This is how, venerable sir, I develop mindfulness of death.” Another monk also said to the Blessed One: “Venerable sir, I too develop mindfulness of death.” “But how, monk, do you develop mindfulness of death?” “Here, venerable sir, it occurs to me: ‘Oh, may I live for a day, may I attend to the teaching of the Blessed One…” I would attend to the teaching, much indeed would have been done by me. Thus, indeed, Reverend Sir, I cultivate mindfulness of death." And another monk, indeed, said this to the Blessed One: "I too, Reverend Sir, cultivate mindfulness of death." "But how, monk, do you cultivate mindfulness of death?" "Here, Reverend Sir, it occurs to me thus: 'Oh, if only I might live for half a day, I would attend to the teaching of the Blessed One, much indeed would have been done by me.' Thus, indeed, Reverend Sir, I cultivate mindfulness of death." And another monk, indeed, said this to the Blessed One: "I too, Reverend Sir, cultivate mindfulness of death." "But how, monk, do you cultivate mindfulness of death?" "Here, Reverend Sir, it occurs to me thus: 'Oh, if only I might live for the time it takes to eat one alms-meal, I would attend to the teaching of the Blessed One, much indeed would have been done by me.' Thus, indeed, Reverend Sir, I cultivate mindfulness of death." And another monk, indeed, said this to the Blessed One: "I too, Reverend Sir, cultivate mindfulness of death." "But how, monk, do you cultivate mindfulness of death?" "Here, Reverend Sir, it occurs to me thus: 'Oh, if only I might live for the time it takes to eat half an alms-meal, I would attend to the teaching of the Blessed One, much indeed would have been done by me.' Thus, indeed, Reverend Sir, I cultivate mindfulness of death." And another monk, indeed, said this to the Blessed One: "I too, Reverend Sir, cultivate mindfulness of death." "But how, monk, do you cultivate mindfulness of death?" "Here, Reverend Sir, it occurs to me thus: 'Oh, if only I might live for the time it takes to chew and swallow four or five mouthfuls, I would attend to the teaching of the Blessed One, much indeed would have been done by me.' Thus, indeed, Reverend Sir, I cultivate mindfulness of death." ti. And another bhikkhu said to the Blessed One: "I too, venerable sir, cultivate mindfulness of death." "How then, bhikkhu, do you cultivate mindfulness of death?" "Here, venerable sir, it occurs to me thus: 'Oh, if only I might live for the time it takes to chew and swallow one mouthful, I would reflect on the Teacher's teaching; much indeed would have been done by me!' Thus, venerable sir, do I cultivate mindfulness of death." And another bhikkhu said to the Blessed One: "I too, venerable sir, cultivate mindfulness of death." "How then, bhikkhu, do you cultivate mindfulness of death?" "Here, venerable sir, it occurs to me thus: 'Oh, if only I might live for the time it takes to breathe in and out, or to breathe out and in, I would reflect on the Teacher's teaching; much indeed would have been done by me!' Thus, venerable sir, do I cultivate mindfulness of death." When this was said, the Blessed One told those bhikkhus: "That bhikkhu, monks, who cultivates mindfulness of death thus: 'Oh, if only I might live for a day and a night, I would reflect on the Teacher's teaching; much indeed would have been done by me!' And that bhikkhu, monks, who cultivates mindfulness of death thus: 'Oh, if only I might live for a day, I would reflect on the Teacher's teaching; much indeed would have been done by me!' And that bhikkhu, monks, who cultivates mindfulness of death thus: 'Oh, if only I might live for half a day, I would reflect on the Teacher's teaching; much indeed would have been done by me!' And that bhikkhu, monks, who cultivates mindfulness of death thus: 'Oh, if only I might live for the time it takes to eat one alms-meal, I would reflect on the Teacher's teaching; I would attend to the Teacher’s Dispensation, much would have been done by me.” And again, monks, when a monk cultivates mindfulness of death thus: “Oh, if only I would live for the time it takes to eat half a bowl of almsfood, I would attend to the Teacher’s Dispensation, much would have been done by me.” And again, monks, when a monk cultivates mindfulness of death thus: “Oh, if only I would live for the time it takes to chew and swallow four or five mouthfuls,