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09/21/11
382 LESSON 22 09 2011 Kusita Arambhavatthu Sutta The Grounds for Laziness and the Arousal of Energy FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS LETTER Through http://sarvajan.ambedkar.org- FREE ONLINE CONCENTRATION PRACTICE INSTITUTE FOR STUDENTS(FOCPIS)- The Narratives for the Levels of Departmental Curricula-1. Department of Buddhist Studies-2. Department of Languages
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382 LESSON 22 09  2011 Kusita Arambhavatthu Sutta The Grounds
for Laziness and the Arousal of Energy  FREE
ONLINE
eNālandā Research and Practice UNIVERSITY and
 
BUDDHIST GOOD NEWS LETTER Through http://sarvajan.ambedkar.org-
FREE ONLINE CONCENTRATION PRACTICE INSTITUTE FOR STUDENTS(FOCPIS)-
The Narratives for the Levels of Departmental Curricula-1.
Department of Buddhist Studies-2. Department of Languages


AN 8.80

PTS: A iv 332

Kusita-Arambhavatthu
Sutta: The Grounds for Laziness & the Arousal of Energy

translated from the Pali
by

Thanissaro Bhikkhu

© 1997–2011

“Monks, there are these eight grounds for
laziness
. Which eight?

“There is the case where a monk has some work to do. The
thought occurs to him: ‘I will have to do this work. But when I have done this
work, my body will be tired. Why don’t I lie down?’ So he lies down. He doesn’t
make an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the first
grounds for laziness.

“Then there is the case where a monk has done some work.
The thought occurs to him: ‘I have done some work. Now that I have done work,
my body is tired. Why don’t I lie down?’ So he lies down. He doesn’t make an
effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the second
grounds for laziness.

“Then there is the case where a monk has to go on a
journey. The thought occurs to him: ‘I will have to go on this journey. But
when I have gone on the journey, my body will be tired. Why don’t I lie down?’
So he lies down. He doesn’t make an effort for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized. This is the third grounds for laziness.

“Then there is the case where a monk has gone on a journey.
The thought occurs to him: ‘I have gone on a journey. Now that I have gone on a
journey, my body is tired. Why don’t I lie down?’ So he lies down. He doesn’t
make an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth
grounds for laziness.

“Then there is the case where a monk, having gone for alms
in a village or town, does not get as much coarse or refined food as he needs
to fill himself up. The thought occurs to him: ‘I, having gone for alms in a
village or town, have not gotten as much coarse or refined food as I need to
fill myself up. This body of mine is tired & unsuitable for work. Why don’t
I lie down?’ So he lies down. He doesn’t make an effort for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached, the realization of
the as-yet-unrealized. This is the fifth grounds for laziness.

“Then there is the case where a monk, having gone for alms
in a village or town, does get as much coarse or refined food as he needs to
fill himself up. The thought occurs to him: ‘I, having gone for alms in a
village or town, have gotten as much coarse or refined food as I need to fill
myself up. This body of mine is heavy & unsuitable for work, as if I were
many months pregnant. Why don’t I lie down?’ So he lies down. He doesn’t make
an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth
grounds for laziness.

“Then there is the case where a monk comes down with a
slight illness. The thought occurs to him: ‘I have come down with a slight
illness. There’s a need to lie down.’ So he lies down. He doesn’t make an
effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh
grounds for laziness.

“Then there is the case where a monk has recovered from his
illness, not long after his recovery. The thought occurs to him: ‘I have recovered
from my illness. It’s not long after my recovery. This body of mine is weak
& unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t
make an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth
grounds for laziness.

“These are the eight grounds for laziness.

“There are these eight grounds for the arousal of energy.
Which eight?

“There is the case where a monk has some work to do. The
thought occurs to him: ‘I will have to do this work. But when I am doing this
work, it will not be easy to attend to the Buddha’s message. Why don’t I make
an effort beforehand for the attaining of the as-yet-unattained, the reaching
of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes
an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the first
grounds for the arousal of energy.

“Then there is the case where a monk has done some work.
The thought occurs to him: ‘I have done some work. While I was doing work, I
couldn’t attend to the Buddha’s message. Why don’t I make an effort for the
attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized?’ So he makes an effort for the attaining
of the as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized. This is the second grounds for the arousal of energy.

“Then there is the case where a monk has to go on a
journey. The thought occurs to him: ‘I will have to go on this journey. But
when I am going on the journey, it will not be easy to attend to the Buddha’s
message. Why don’t I make an effort beforehand for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized?’ So he makes an effort for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized. This is the third grounds for the arousal of energy.

“Then there is the case where a monk has gone on a journey.
The thought occurs to him: ‘I have gone on a journey. While I was going on the
journey, I couldn’t attend to the Buddha’s message. Why don’t I make an effort
for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an
effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth
grounds for the arousal of energy.

“Then there is the case where a monk, having gone for alms
in a village or town, does not get as much coarse or refined food as he needs
to fill himself up. The thought occurs to him: ‘I, having gone for alms in a
village or town, have not gotten as much coarse or refined food as I need to
fill myself up. This body of mine is light & suitable for work. Why don’t I
make an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an
effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds
for the arousal of energy.

“Then there is the case where a monk, having gone for alms
in a village or town, does get as much coarse or refined food as he needs to
fill himself up. The thought occurs to him: ‘I, having gone for alms in a
village or town, have gotten as much coarse or refined food as I need to fill
myself up. This body of mine is light & suitable for work. Why don’t I make
an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized?’[1]

So he makes an effort for the attaining of the as-yet-unattained, the reaching
of the as-yet-unreached, the realization of the as-yet-unrealized. This is the
sixth grounds for the arousal of energy.

“Then there is the case where a monk comes down with a
slight illness. The thought occurs to him: ‘I have come down with a slight
illness. Now, there’s the possibility that it could get worse. Why don’t I make
an effort beforehand for the attaining of the as-yet-unattained, the reaching
of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes
an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh
grounds for the arousal of energy.

“Then there is the case where a monk has recovered from his
illness, not long after his recovery. The thought occurs to him: ‘I have
recovered from my illness. It’s not long after my recovery. Now, there’s the
possibility that the illness could come back. Why don’t I make an effort
beforehand for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an
effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized. This is the eighth grounds for the
arousal of energy.

“These are the eight grounds for the arousal of
energy.”

Note

1.

Apparently,
this monk, even though receiving a lot of food, didn’t fill himself up. When
the work is meditation, a light body is seen as suitable for work.

2. Department of Languages

 

Department of Languages (LAN) at
FOCPIS
is based on the Science of Languages,

one of the five traditional
sciences taught at Nālandā University. The language curriculum

consists of graduated study of
Tibetan language and currently offers 8 credits. The number

of credits will gradually expand with
the further development of our language program.

Sanskrit language studies will be
added to the curriculum in the future.

 

2.1 Tibetan Language Curriculum

 

Tibetan language program offers
eight courses in literary and colloquial Tibetan. The future

curriculum will also include
advanced literary translation courses and advanced colloquial

courses.

 

DOL 510 Literary Tibetan I - 1
credit

DOL 511 Colloquial Tibetan I - 1
credit

DOL 520 Literary Tibetan II - 1
credit

DOL 521Colloquial Tibetan II - 1
credit

DOL 530 Literary Tibetan III - 1
credit

DOL 531 Colloquial Tibetan III - 1
credit

DOL 540 Literary Tibetan IV - 1
credit

DOL 541 Colloquial Tibetan IV - 1
credit

2.2 Sanskrit Language Curriculum

 

The future Sanskrit language
program will offer eight courses in literary Sanskrit, followed by

advanced literary translation
courses.

 

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