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is fit for himself, not fit for others. Which two? Here, friends, a bhikkhu is not quick to grasp wholesome states; nor is he one to retain the teachings he has heard; but he examines the meaning of the teachings he has retained; and having understood the meaning and understood the teaching, he practices in accordance with the teaching; nor is he of good speech... nor is he an instructor... to his fellow practitioners. Indeed, friends, a bhikkhu endowed with these two qualities is fit for himself, not fit for others. "Friends, a bhikkhu endowed with two qualities is fit for others, not fit for himself. Which two? Here, friends, a bhikkhu is not quick to grasp wholesome states; nor is he one to retain the teachings he has heard; nor does he examine the meaning of the teachings he has retained; nor, having understood the meaning and understood the teaching, does he practice in accordance with the teaching; but he is of good speech, of good utterance, endowed with a cultured, clear, unhesitating speech for making the meaning clear; and he is an instructor, an encourager, an inspirer, an gladdener to his fellow practitioners. Indeed, friends, a bhikkhu endowed with these two qualities is fit for others, not fit for himself." The Eighth. 9. The Discourse on Decline 79. "Monks, these eight things lead to the decline of a trainee bhikkhu. Which eight? Delight in work, delight in talk, delight in sleep, delight in company, unguarded doors of the senses, immoderation in food, delight in association, delight in proliferation – these, monks, are the eight things that lead to the decline of a trainee bhikkhu. "Monks, these eight things lead to the non-decline of a trainee bhikkhu. Which eight? Not delighting in work, not delighting in chatter, not delighting in sleep, not delighting in company, guarding the doors of the senses, moderation in food, not delighting in entanglement, delighting in non-proliferation— these, monks, are the eight qualities that lead to the non-decline of a trainee monk. The Ninth. 10. The Discourse on the Grounds for Laziness and Exertion There are these eight, monks, grounds for laziness. Which eight? Here, monks, a monk has work to do. He thinks thus: ‘I will have work to do. My body will get tired while doing work. Let me lie down.’ So he lies down, he does not arouse energy for the attainment of the unobtained, for the achievement of the unachieved, for the realization of the unrealized. This, monks, is the first ground for laziness. Again, monks, a monk has done work. He thinks thus: ‘I have done work. My body is tired from doing work. Let me lie down.’ So he lies down, he does not arouse energy for the attainment of the unobtained, for the achievement of the unachieved, for the realization of the unrealized. This, monks, is the second ground for laziness. Again, monks, a monk has a journey to make. He thinks thus: ‘I will have a journey to make. My body will get tired while making the journey. Let me lie down.’ So he lies down, he does not arouse energy for the attainment of the unobtained, for the achievement of the unachieved, for the realization of the unrealized. This, monks, is the third ground for laziness. Again, monks, a monk has made a journey. He thinks thus: ‘I have made a journey. My body is tired from making the journey. Let me lie down.’ So he lies down, he does not arouse energy for the attainment of the unobtained, for the achievement of the unachieved, for the realization of the unrealized. This Monks, this is the fourth ground for idleness. Again, monks, a bhikkhu, wandering for alms in a village or town, does not obtain a full measure of coarse or fine food. He thinks thus: 'I, wandering for alms in a village or town, did not obtain a full measure of coarse or fine food. My body is weary, unfit for work. Come now, I will lie down.' So he lies down, he does not arouse effort for the attainment of the unattained, for the realization of the unrealized, for the direct experience of the unexperienced. Monks, this is the fifth ground for idleness. Again, monks, a bhikkhu, wandering for alms in a village or town, obtains a full measure of coarse or fine food. He thinks thus: 'I, wandering for alms in a village or town, obtained a full measure of coarse or fine food. My body is heavy, unfit for work, as if stuffed with beans. Come now, I will lie down.' So he lies down, he does not arouse effort for the attainment of the unattained, for the realization of the unrealized, for the direct experience of the unexperienced. Monks, this is the sixth ground for idleness. Again, monks, a bhikkhu has a slight ailment arisen. He thinks thus: 'This slight ailment has arisen for me; it is proper to lie down. Come now, I will lie down.' So he lies down, he does not arouse effort for the attainment of the unattained, for the realization of the unrealized, for the direct experience of the unexperienced. Monks, this is the seventh ground for idleness. Again, monks, a bhikkhu has risen from illness, recently recovered from sickness. He thinks thus: 'I have risen from illness, recently recovered from sickness. My body is weak, unfit for work. Come now, I will lie down.' So he lies down, he does not arouse effort for the attainment of the unattained, for the realization of the unrealized, for the direct experience of the unexperienced. Monks, this is the eighth ground for idleness. Monks, these are the eight grounds for idleness. These eight, monks. Monks, grounds for exertion. Which eight? Here, monks, a monk has work to do. It occurs to him thus: ‘Indeed, I will have work to do. While doing work, it is not easy for me to pay attention to the Buddha’s teaching. Come now, let me exert effort beforehand for the attainment of the unobtained, for the comprehension of the uncomprehended, for the realization of the unrealized.’ He exerts effort for the attainment of the unobtained, for the comprehension of the uncomprehended, for the realization of the unrealized. This, monks, is the first ground for exertion. Furthermore, monks, a monk has done work. It occurs to him thus: ‘Indeed, I did work. While doing that work, I was unable to pay attention to the Buddha’s teaching. Come now, let me exert effort for the attainment of the unobtained, for the comprehension of the uncomprehended, for the realization of the unrealized.’ He exerts effort. This, monks, is the second ground for exertion. Furthermore, monks, a monk has a journey to make. It occurs to him thus: ‘Indeed, I will have a journey to make. While making that journey, it is not easy for me to pay attention to the Buddha’s teaching. Come now, let me exert effort... ...This, monks, is the third ground for exertion. Furthermore, monks, a monk has made a journey. It occurs to him thus: ‘Indeed, I made a journey. While making that journey, I was unable to pay attention to the Buddha’s teaching. Come now, let me exert effort... ...This, monks, is the fourth ground for exertion. Furthermore, monks, a monk, wandering for alms in a village or town, does not obtain enough coarse or fine food. It occurs to him thus: ‘Indeed, wandering for alms in a village or town, I did not obtain enough coarse or fine food. My body is light and fit for work. Come now, let me... I will arouse energy for the attainment of what has not been attained, for the comprehension of what has not been comprehended, for the realization of what has not been realized. This, monks, is the fifth ground for arousing energy. Furthermore, monks, a monk, wandering for alms in a village or town, obtains a full sufficiency of coarse or fine food. He thinks thus: "Indeed, I, wandering for alms in a village or town, have obtained a full sufficiency of coarse or fine food. My body is strong and fit for work. Come, let me arouse energy for the attainment of what has not been attained, for the comprehension of what has not been comprehended, for the realization of what has not been realized." This, monks, is the sixth ground for arousing energy. Furthermore, monks, a monk has arisen a slight illness. He thinks thus: "Indeed, this slight illness has arisen in me. It is possible that my illness might worsen. Come, let me arouse energy beforehand for the attainment of what has not been attained, for the comprehension of what has not been comprehended, for the realization of what has not been realized." This, monks, is the seventh ground for arousing energy. Furthermore, monks, a monk has recovered from illness, recently recovered from sickness. He thinks thus: "Indeed, I have recovered from illness, recently recovered from sickness. It is possible that my illness might return. Come, let me arouse energy beforehand for the attainment of what has not been attained, for the comprehension of what has not been comprehended, for the realization of what has not been realized." He arouses energy for the attainment of what has not been attained, for the comprehension of what has not been comprehended, for the realization of what has not been realized. This, monks, is the eighth ground for arousing energy. These, monks, are the eight grounds for arousing energy. The Tenth. The Third Chapter on Pairs. Its summary – Two on faith, two on mindfulness of death, two on accomplishments, and then others; desire, sufficiency, decline, and grounds for arousing energy for the lazy.