[14] Bhikkhus, for any bhikkhu or bhikkhunī whatsoever in whom five barrennesses of mind (cetokhila) are unabandoned and five bondages of mind (cetaso vinibandha) are not cut off, whatever night or day comes for that person, only decline in wholesome states is to be expected, not growth. And which five barrennesses of mind are unabandoned in that person? Here, bhikkhus, a bhikkhu doubts the Teacher, is uncertain about him, is not resolved upon him, is not confident in him. Bhikkhus, when a bhikkhu doubts the Teacher, is uncertain about him, is not resolved upon him, is not confident in him, his mind (citta) does not incline to ardor, to devotion, to perseverance, to striving. In one whose mind does not incline to ardor, to devotion, to perseverance, to striving, thus this first barrenness of mind is unabandoned. Furthermore, bhikkhus, a bhikkhu doubts the Dhamma … he doubts the Saṅgha; he doubts the training; he is angry with his companions in the holy life (brahmacariya), displeased, stricken in mind, become barren. Bhikkhus, when a bhikkhu is angry with his companions in the holy life, displeased, stricken in mind, become barren, his mind does not incline to ardor, to devotion, to perseverance, to striving. In one whose mind does not incline to ardor, to devotion, to perseverance, to striving, thus this fifth barrenness of mind is unabandoned. These five barrennesses of mind are unabandoned in that person.
And which five bondages of mind are not cut off in that person? Here, bhikkhus, a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of fever, not devoid of craving (taṇhā). Bhikkhus, when a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of fever, not devoid of craving, his mind does not incline to ardor, to devotion, to perseverance, to striving. In one whose mind does not incline to ardor, to devotion, to perseverance, to striving, thus this first bondage of mind is not cut off. Furthermore, bhikkhus, a bhikkhu is not devoid of lust for the body … he is not devoid of lust for form (rūpa); having eaten as much as his belly will hold, he dwells devoted to the pleasure of lying down, the pleasure of lolling, the pleasure of drowsiness; he lives the holy life aspiring to some order of devas: "By this virtue, or observance, or austerity, or holy life, I shall become a deva or one among the devas." Bhikkhus, when a bhikkhu lives the holy life aspiring to some order of devas — "By this virtue, or observance, or austerity, or holy life, I shall become a deva or one among the devas" — his mind does not incline to ardor, to devotion, to perseverance, to striving. In one whose mind does not incline to ardor, to devotion, to perseverance, to striving, thus this fifth bondage of mind is not cut off. These five bondages of mind are not cut off in that person.
Bhikkhus, for any bhikkhu or bhikkhunī whatsoever in whom these five barrennesses of mind are unabandoned and these five bondages of mind are not cut off, whatever night or day comes for that person, only decline in wholesome states is to be expected, not growth. Just as, bhikkhus, in the dark fortnight, whatever night or day comes for the moon, it declines only in beauty, declines in roundness, declines in radiance, declines in height and breadth — even so, bhikkhus, for any bhikkhu or bhikkhunī whatsoever in whom these five barrennesses of mind are unabandoned and these five bondages of mind are not cut off, whatever night or day comes for that person, only decline in wholesome states is to be expected, not growth.
Bhikkhus, for any bhikkhu or bhikkhunī whatsoever in whom the five barrennesses of mind are abandoned and the five bondages of mind are cut off, whatever night or day comes for that person, only growth in wholesome states is to be expected, not decline. And which five barrennesses of mind are abandoned in that person? Here, bhikkhus, a bhikkhu does not doubt the Teacher, is not uncertain about him, is resolved upon him, is confident in him. Bhikkhus, when a bhikkhu does not doubt the Teacher, is not uncertain about him, is resolved upon him, is confident in him, his mind inclines to ardor, to devotion, to perseverance, to striving. In one whose mind inclines to ardor, to devotion, to perseverance, to striving, thus this first barrenness of mind is abandoned. Furthermore, bhikkhus, a bhikkhu does not doubt the Dhamma … he does not doubt the Saṅgha; he does not doubt the training; he is not angry with his companions in the holy life, but is pleased, not stricken in mind, not become barren. Bhikkhus, when a bhikkhu is not angry with his companions in the holy life, but is pleased, not stricken in mind, not become barren, his mind inclines to ardor, to devotion, to perseverance, to striving. In one whose mind inclines to ardor, to devotion, to perseverance, to striving, thus this fifth barrenness of mind is abandoned. These five barrennesses of mind are abandoned in that person.
And which five bondages of mind are well cut off in that person? Here, bhikkhus, a bhikkhu is devoid of lust for sensual pleasures, devoid of desire, devoid of affection, devoid of thirst, devoid of fever, devoid of craving. Bhikkhus, when a bhikkhu is devoid of lust for sensual pleasures, devoid of desire, devoid of affection, devoid of thirst, devoid of fever, devoid of craving, his mind inclines to ardor, to devotion, to perseverance, to striving. In one whose mind inclines to ardor, to devotion, to perseverance, to striving, thus this first bondage of mind is well cut off. Furthermore, bhikkhus, a bhikkhu is devoid of lust for the body … he is devoid of lust for form; he does not, having eaten as much as his belly will hold, dwell devoted to the pleasure of lying down, the pleasure of lolling, the pleasure of drowsiness; he does not live the holy life aspiring to some order of devas: "By this virtue, or observance, or austerity, or holy life, I shall become a deva or one among the devas." Bhikkhus, when a bhikkhu does not live the holy life aspiring to some order of devas — "By this virtue, or observance, or austerity, or holy life, I shall become a deva or one among the devas" — his mind inclines to ardor, to devotion, to perseverance, to striving. In one whose mind inclines to ardor, to devotion, to perseverance, to striving, thus this fifth bondage of mind is well cut off. These five bondages of mind are well cut off in that person.
Bhikkhus, for any bhikkhu or bhikkhunī whatsoever in whom these five barrennesses of mind are abandoned and these five bondages of mind are well cut off, whatever night or day comes for that person, only growth in wholesome states is to be expected, not decline. Just as, bhikkhus, in the bright fortnight, whatever night or day comes for the moon, it grows only in beauty, grows in roundness, grows in radiance, grows in height and breadth — even so, bhikkhus, for any bhikkhu or bhikkhunī whatsoever in whom these five barrennesses of mind are abandoned and these five bondages of mind are well cut off, whatever night or day comes for that person, only growth in wholesome states is to be expected, not decline.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.