61 (1)
“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as arousal of energy. For one who has aroused energy, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”
62 (2)
“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as strong desire.52 For one with strong desire, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”
63 (3)
“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as fewness of desires.53 For one with few desires, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”
“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as non-contentment.54 For one who is not content, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”
65 (5)
“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as contentment.55 For one who is content, unarisen wholesome qualities arise and arisen unwholesome qualities decline.” [13]
66 (6)
“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as careless attention. For one who attends carelessly, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”
67 (7)
“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as careful attention. For one who attends carefully, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”
68 (8)
“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as lack of clear comprehension. For one who does not clearly comprehend, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”
69 (9)
“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as clear comprehension.56 For one who clearly comprehends, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”
“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as bad friendship. For one with bad friends, unarisen unwholesome qualities arise and arisen wholesome qualities decline.” [14]
52 Mahicchatā. Mp explains this as “strong greed” (mahālobho) and, for a formal definition, it quotes Vibh 351 (Be §850): “What is strong desire? Lack of contentment, excessive desire with regard to robes, almsfood, dwelling places, medicines, and the five objects of sensual pleasure. Such desire, desirousness, strong desire, lust, passion, mental passion, is called strong desire.”
53 Appicchatā. Mp: “Whereas the expression [‘fewness of desires’] might be taken to mean that there could be a residue [of desire], the meaning is that there is no residue. For one is not called ‘of few desires’ if one still has slight desire; it is through the absence of desire, through persistent greedlessness, that one is said to be of few desires.”
54 Asantuṭṭhitā. Mp: “This is the greed that arises from associating with, resorting to, and attending on discontented persons.”
55 Santuṭṭhitā. Mp distinguishes three types of contentment: (1) contentment that accords with what one obtains (yathālābhasantosa), being content with any kind of robe (or other requisite) whether of fine or poor quality; (2) contentment that accords with one’s ability (yathābalasantosa), being content with what one obtains but selecting for use those things most congenial to one’s health; and (3) contentment with what is appropriate (yathāsāruppasantosa), keeping the most basic gains for oneself and giving away the rest. For a translation of the full passage, see Bodhi 1989: 130–34.
56 Sampajaññaṃ. Here, Mp says only that this is a term for wisdom (paññā). For a fuller treatment of sampajañña according to the commentarial method, see Bodhi 1989: 94–130.