<p>Regarding <strong>play</strong> (<a href="https://www.dhammatalks.org/suttas/SN/SN23_2.html" rel="nofollow noreferrer">SN 23:2</a>):</p>
<blockquote>
<p>“Any desire, passion, delight, or craving for consciousness, Rādha:
when one is caught up there, tied up there, one is said to be ‘a
being.’</p>
<p>“Just as when boys or girls are playing with little sand castles (lit:
dirt houses): as long as they are not free from passion, desire, love,
thirst, fever, &amp; craving for those little sand castles, that’s how
long they have fun with those sand castles, enjoy them, treasure them,
feel possessive of them. But when they become free from passion,
desire, love, thirst, fever, &amp; craving for those little sand castles,
then they smash them, scatter them, demolish them with their hands or
feet and make them unfit for play.</p>
<p>“In the same way, Rādha, you too should smash, scatter, &amp; demolish
form, and make it unfit for play. Practice for the ending of craving
for form.</p>
<p>“You should smash, scatter, &amp; demolish feeling, and make it unfit for
play. Practice for the ending of craving for feeling.</p>
<p>...</p>
</blockquote>
<p>However, the Buddha did speak of the pleasure of concentration, and of the contentment of a developed mind.</p>
<p>Regarding <strong>time management</strong>:</p>
<p>It is an abstract concept, power propaganda, designed to funnel thinking and effort in a certain direction. The Buddha spoke of other things, things conducive to ending suffering. Like skill, heedfulness, harmlessness... These sorts of things are what should inform all of our decisions.</p>

CC BY-SA 4.0
2023-02-15T14:34:53.887Z
this is a great example of becoming disenchanted.  of course, there is the problem of dwelling in that disenchanted spirit
blue_ego
CC BY-SA 4.0
2023-02-15T16:25:52.240Z
@blue_ego Disenchantment can be understood to signal change. Change is one of the "three forms of stressfulness." If we're on the Right Path, it signals to us that we're going in the Right direction. So the "feeling" of disenchantment is not necessarily problematic.   https://www.dhammatalks.org/suttas/AN/AN11_1.html
stick-in-hand
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2023-02-15T16:35:40.367Z
I understand but goal-oriented ppl are getting burnt.  the goal is big, and the burn is long.
blue_ego
CC BY-SA 4.0
2023-02-15T16:43:00.517Z
We have equanimity as a fallback.
stick-in-hand
CC BY-SA 4.0
2023-02-15T18:41:09.493Z
You actually meditate?
blue_ego
CC BY-SA 4.0
2023-02-15T23:04:42.397Z
Yes, I see potential in it. Hopefully, I'll get the hang of it eventually.
stick-in-hand
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2023-02-15T14:20:42.740Z
2023-02-15T16:28:20.450Z
2023-02-15T16:28:20.450Z
stick-in-hand
<p>Here's a sutta (<a href="https://www.accesstoinsight.org/tipitaka/an/an08/an08.080.than.html" rel="nofollow noreferrer">AN 8.80</a>) on grounds of laziness and arousal of energy:</p>
<blockquote>
<p>&quot;Monks, there are these eight grounds for laziness. Which eight?</p>
<p>&quot;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.</p>
<p>&quot;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.</p>
<p>&quot;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.</p>
<p>&quot;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.</p>
<p>&quot;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 &amp;
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.</p>
<p>&quot;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 &amp; 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.</p>
<p>&quot;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.</p>
<p>&quot;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 &amp; 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.</p>
<p>&quot;These are the eight grounds for laziness.</p>
<p>&quot;There are these eight grounds for the arousal of energy. Which eight?</p>
<p>&quot;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.</p>
<p>&quot;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.</p>
<p>&quot;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.</p>
<p>&quot;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.</p>
<p>&quot;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 &amp;
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.</p>
<p>&quot;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 &amp; 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?'<a href="https://www.accesstoinsight.org/tipitaka/an/an08/an08.080.than.html" rel="nofollow noreferrer">1</a> 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.</p>
<p>&quot;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.</p>
<p>&quot;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.</p>
<p>&quot;These are the eight grounds for the arousal of energy.&quot;</p>
<p><a href="https://www.accesstoinsight.org/tipitaka/an/an08/an08.080.than.html" rel="nofollow noreferrer">AN 8.80</a></p>
</blockquote>
<p>The previous sutta is related:</p>
<blockquote>
<p>“These eight things lead to the decline of a mendicant trainee. What
eight? They relish work, talk, sleep, and company. They don’t guard
the sense doors and they eat too much. They relish closeness and
proliferation. These eight things lead to the decline of a mendicant
trainee.</p>
<p>These eight things don’t lead to the decline of a mendicant trainee.
What eight? They don’t relish work, talk, and sleep. They guard the
sense doors, and they don’t eat too much. They don’t relish closeness
and proliferation. These eight things don’t lead to the decline of a
mendicant trainee.”<br />
<a href="https://suttacentral.net/an8.79/en/sujato?layout=plain&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">AN 8.79</a></p>
</blockquote>

CC BY-SA 4.0
2023-02-15T10:21:05.117Z
2023-02-15T10:29:57.660Z
2023-02-15T10:29:57.660Z
ruben2020
<p>the Buddha's last words relate imho to this
―All component things must decline and decay. Attain your goal through diligence.‖ (Parinibanna Sutta)</p>
<p>(why &quot;play&quot; /waste time when we know how to practice toward Awakening?)</p>

CC BY-SA 4.0
2023-02-18T12:53:09.620Z
2023-02-18T12:54:34.607Z
2023-02-18T12:54:34.607Z
Kyoshin
<p>Did the Buddha teach anything about scheduling or time management? Did the Buddha ever recommend anything relating to play (as opposed to work that requires effort) as part a good practice routine? Do you know why he taught or did not teach play or time management?</p>

CC BY-SA 4.0
2023-02-15T12:37:38.090Z
@Max You could probably post it on [the chat site](https://chat.stackexchange.com/rooms/15162/buddhism); or via email.
ChrisW
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2023-02-16T19:12:39.020Z
@ChrisWToo bad conversations aren't allowed temporarily right when the question is posted. Then after a short period of time, the conversation can be moved by mods, algos or "filtered" by the user.  I wonder why users aren't allowed to filter their own content.
Lowbrow
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2023-02-16T19:13:52.403Z
@ChrisW Do you have any insight as to why users can't filter their own content? Thanks, I highly value your feedback.
Lowbrow
CC BY-SA 4.0
2023-02-16T19:39:05.003Z
`Too bad conversations aren't allowed temporarily right when the question is posted.` I guess I usually do allow them; especially when they're relevant to the question, or conversational (except maybe from a user who seems to make a habit of posting odd or seemingly-hostile remarks). The help says comments aren't for "extended" conversation, which I take to mean, "off-topic"; and I try to guess whether the comment might be welcome, whether you might want the conversation. In your case I believe you don't mind the chat site, so I suggested that.
ChrisW
CC BY-SA 4.0
2023-02-16T19:53:36.707Z
As for filtering, there's an option in the user profile to highlight or suppress topics based on their tag, which is useful on a site with more topics-per-day than this one. Re. filtering comments, I guess the site design and software is intended at least initially for new users, who may not even have a user profile -- in theory the front page should be as described in ...
ChrisW
CC BY-SA 4.0
2023-02-16T19:53:51.860Z
[The Tour](https://buddhism.stackexchange.com/tour), -- *We're a little bit different from other sites. Here's how: Ask questions, get answers, no distractions This site is all about getting answers. It's not a discussion forum. There's no chit-chat.*
ChrisW
CC BY-SA 4.0
2023-02-16T20:01:07.327Z
That's the theory -- the Q&A format makes it a useful resource, a way for people to share, a suitable for people who like that. But then [there is chat also](https://buddhism.stackexchange.com/help/privileges/chat) where users can talk about anything -- maybe that is the filter! Just on this site hardly anyone ever uses chat, and I don't know why. Certainly I have seen chat used more on other sites, sometimes to discuss the site, or the topic (e.g. Buddhism) or for personal or any "off-topic" conversation.
ChrisW
<practice><right-effort><time>
The Buddha on fun, play & time management during practice & Dharma work
# The Buddha on fun, play & time management during practice & Dharma work

(Asked by: username_0 on 2023-02-15)

Did the Buddha teach anything about scheduling or time management? Did the Buddha ever recommend anything relating to play (as opposed to work that requires effort) as part a good practice routine? Do you know why he taught or did not teach play or time management?

**Tags:** practice, right-effort, time

> **Comments:**
> **username_1**: @Max You could probably post it on [the chat site](https://chat.stackexchange.com/rooms/15162/buddhism); or via email.  
> **username_0**: @username_1Too bad conversations aren't allowed temporarily right when the question is posted. Then after a short period of time, the conversation can be moved by mods, algos or "filtered" by the user.  I wonder why users aren't allowed to filter their own content.  
> **username_0**: @username_1 Do you have any insight as to why users can't filter their own content? Thanks, I highly value your feedback.  
> **username_1**: `Too bad conversations aren't allowed temporarily right when the question is posted.` I guess I usually do allow them; especially when they're relevant to the question, or conversational (except maybe from a user who seems to make a habit of posting odd or seemingly-hostile remarks). The help says comments aren't for "extended" conversation, which I take to mean, "off-topic"; and I try to guess whether the comment might be welcome, whether you might want the conversation. In your case I believe you don't mind the chat site, so I suggested that.  
> **username_1**: As for filtering, there's an option in the user profile to highlight or suppress topics based on their tag, which is useful on a site with more topics-per-day than this one. Re. filtering comments, I guess the site design and software is intended at least initially for new users, who may not even have a user profile -- in theory the front page should be as described in ...  
> **username_1**: [The Tour](https://buddhism.stackexchange.com/tour), -- *We're a little bit different from other sites. Here's how: Ask questions, get answers, no distractions This site is all about getting answers. It's not a discussion forum. There's no chit-chat.*  
> **username_1**: That's the theory -- the Q&A format makes it a useful resource, a way for people to share, a suitable for people who like that. But then [there is chat also](https://buddhism.stackexchange.com/help/privileges/chat) where users can talk about anything -- maybe that is the filter! Just on this site hardly anyone ever uses chat, and I don't know why. Certainly I have seen chat used more on other sites, sometimes to discuss the site, or the topic (e.g. Buddhism) or for personal or any "off-topic" conversation.  

---

## 3 answers

### Answer by username_2 on 2023-02-15. Score: 1

Regarding **play** ([SN 23:2](https://www.dhammatalks.org/suttas/SN/SN23_2.html)):

> “Any desire, passion, delight, or craving for consciousness, Rādha:
> when one is caught up there, tied up there, one is said to be ‘a
> being.’
>
> “Just as when boys or girls are playing with little sand castles (lit:
> dirt houses): as long as they are not free from passion, desire, love,
> thirst, fever, & craving for those little sand castles, that’s how
> long they have fun with those sand castles, enjoy them, treasure them,
> feel possessive of them. But when they become free from passion,
> desire, love, thirst, fever, & craving for those little sand castles,
> then they smash them, scatter them, demolish them with their hands or
> feet and make them unfit for play.
>
> “In the same way, Rādha, you too should smash, scatter, & demolish
> form, and make it unfit for play. Practice for the ending of craving
> for form.
>
> “You should smash, scatter, & demolish feeling, and make it unfit for
> play. Practice for the ending of craving for feeling.
>
> ...

However, the Buddha did speak of the pleasure of concentration, and of the contentment of a developed mind.

Regarding **time management**:

It is an abstract concept, power propaganda, designed to funnel thinking and effort in a certain direction. The Buddha spoke of other things, things conducive to ending suffering. Like skill, heedfulness, harmlessness... These sorts of things are what should inform all of our decisions.

> **Comments:**
> **username_3**: this is a great example of becoming disenchanted.  of course, there is the problem of dwelling in that disenchanted spirit  
> **username_2**: @username_3 Disenchantment can be understood to signal change. Change is one of the "three forms of stressfulness." If we're on the Right Path, it signals to us that we're going in the Right direction. So the "feeling" of disenchantment is not necessarily problematic.   https://www.dhammatalks.org/suttas/AN/AN11_1.html  
> **username_3**: I understand but goal-oriented ppl are getting burnt.  the goal is big, and the burn is long.  
> **username_2**: We have equanimity as a fallback.  
> **username_3**: You actually meditate?  
> **username_2**: Yes, I see potential in it. Hopefully, I'll get the hang of it eventually.  

---

### Answer by username_4 on 2023-02-15. Score: 1

Here's a sutta ([AN 8.80](https://www.accesstoinsight.org/tipitaka/an/an08/an08.080.than.html)) on grounds of laziness and arousal of energy:

> "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](https://www.accesstoinsight.org/tipitaka/an/an08/an08.080.than.html) 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."
>
> [AN 8.80](https://www.accesstoinsight.org/tipitaka/an/an08/an08.080.than.html)

The previous sutta is related:

> “These eight things lead to the decline of a mendicant trainee. What
> eight? They relish work, talk, sleep, and company. They don’t guard
> the sense doors and they eat too much. They relish closeness and
> proliferation. These eight things lead to the decline of a mendicant
> trainee.
>
> These eight things don’t lead to the decline of a mendicant trainee.
> What eight? They don’t relish work, talk, and sleep. They guard the
> sense doors, and they don’t eat too much. They don’t relish closeness
> and proliferation. These eight things don’t lead to the decline of a
> mendicant trainee.”  
> [AN 8.79](https://suttacentral.net/an8.79/en/sujato?layout=plain&reference=none¬es=asterisk&highlight=false&script=latin)


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### Answer by username_5 on 2023-02-18. Score: 0

the Buddha's last words relate imho to this
―All component things must decline and decay. Attain your goal through diligence.‖ (Parinibanna Sutta)

(why "play" /waste time when we know how to practice toward Awakening?)


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