Then Kesi the horse trainer approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“Kesi, you are reputed to be a horse trainer. Just how do you discipline a horse to be tamed?”
“Bhante, I discipline one kind of horse gently, another kind sternly, and still another kind both gently and sternly.”
“But, Kesi, if a horse to be tamed by you won’t submit to discipline by any of these methods, how do you deal with him?” “Bhante, if a horse to be tamed by me won’t submit to discipline by any of these methods, then I kill him. For what reason? So that there will be no disgrace to my teacher’s guild. But, Bhante, the Blessed One is the unsurpassed trainer of persons to be tamed. Just how does the Blessed One discipline a person to be tamed?”
“I discipline one kind of person gently, another kind sternly, and still another kind both gently and sternly. (1) This, Kesi, is the gentle method: ‘Such is bodily good conduct, such the result of bodily good conduct; such is verbal good conduct, such the result of verbal good conduct; such is mental good conduct, such the result of mental good conduct; such are the devas, such are human beings.’ (2) This is the stern method: ‘Such is bodily misconduct, such the result of bodily misconduct; such is verbal misconduct, such the result of verbal misconduct; such is mental misconduct, such the result of mental misconduct; such is hell, such the animal realm, such the sphere of afflicted spirits.’ (3) This is the gentle and stern method: ‘Such is bodily good conduct, such the result of bodily good conduct; such is bodily misconduct, such the result of bodily misconduct. Such is verbal good conduct, such the result of verbal good conduct; such is verbal misconduct, such the result of verbal misconduct. Such is mental good conduct, such the result of mental good conduct; such is mental misconduct, such the result of mental misconduct. Such are the devas, such are human beings; such is hell, such the animal realm, such the sphere of afflicted spirits.’”
“But, Bhante, if a person to be tamed by you won’t submit to discipline by any of these methods, how does the Blessed One deal with him?”
(4) “If a person to be tamed by me won’t submit to discipline by any of these methods, then I kill him.”
“But, Bhante, it isn’t allowable for the Blessed One to destroy life. Yet he says, ‘Then I kill him.’”
“It is true, Kesi, that it isn’t allowable for the Tathāgata to destroy life. However, when a person to be tamed won’t submit to discipline by the gentle method, the stern method, or the method that is both gentle and stern, then the Tathāgata thinks he should not be spoken to and instructed, and his wise fellow monks, too, think he should not be spoken to and instructed. For this, Kesi, is ‘killing’ in the Noble One’s discipline: the Tathāgata thinks one should not be spoken to and instructed, and one’s wise fellow monks, too, think one should not be spoken to and instructed.”
“He is indeed well slain, Bhante, when the Tathāgata thinks he should not be spoken to and instructed, and his wise fellow monks, too, think he should not be spoken to and instructed.
“Excellent, Bhante! Excellent, Bhante! The Blessed One has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One consider me a lay follower who from today has gone for refuge for life.”
“Bhikkhus, possessing four factors a king’s excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What four? Rectitude, speed, patience, and mildness. Possessing these four factors, a king’s excellent thoroughbred horse is ... reckoned as a factor of kingship.
“So too, bhikkhus, possessing four qualities a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Rectitude, speed, patience, and mildness. Possessing these four factors, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
“Bhikkhus, there are these four kinds of excellent thoroughbred horses found existing in the world. What four?
(1) “Here, bhikkhus, one kind of excellent thoroughbred horse is stirred and acquires a sense of urgency as soon as it sees the shadow of the goad, thinking: ‘What task will my trainer set for me today? What can I do to satisfy him?’ Such is one kind of excellent thoroughbred horse here. This is the first kind of excellent thoroughbred horse found existing in the world.
(2) “Again, one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, but it is stirred and acquires a sense of urgency when its hairs are struck by the goad, thinking: ‘What task will my trainer set for me today? What can I do to satisfy him?’ Such is one kind of excellent thoroughbred horse. This is the second kind of excellent thoroughbred horse found existing in the world.
(3) “Again, one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, nor when its hairs are struck by the goad, but it is stirred and acquires a sense of urgency when its hide is struck by the goad, thinking: ‘What task now will my trainer set for me today? What can I do to satisfy him?’ Such is one kind of excellent thoroughbred horse. This is the third kind of excellent thoroughbred horse found existing in the world.
(4) “Again, one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, nor when its hairs are struck by the goad, nor when its hide is struck by the goad, but it is stirred and acquires a sense of urgency when its bone is struck by the goad, thinking: ‘What task now will my trainer set for me today? What can I do to satisfy him?’ Such is one kind of excellent thoroughbred horse. This is the fourth kind of excellent thoroughbred horse found existing in the world.
“These are the four kinds of excellent thoroughbred horses found existing in the world.
“So too, bhikkhus, there are these four kinds of excellent thoroughbred persons found existing in the world. What four?
(1) “Here, bhikkhus, one kind of excellent thoroughbred person hears: ‘In such and such a village or town some woman or man has fallen ill or died.’ He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Resolute, he realizes the supreme truth with the body and, having pierced it through with wisdom, he sees it. I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency as soon as it sees the shadow of the goad. Such is one kind of excellent thoroughbred person. This is the first kind of excellent thoroughbred person found existing in the world.
(2) “Again, one kind of excellent thoroughbred person does not hear: ‘In such and such a village or town some woman or man has fallen ill or died.’ Rather, he himself sees a woman or a man who has fallen ill or died. He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Resolute, he realizes the supreme truth with the body and, having pierced it through with wisdom, he sees it. I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency when its hairs are struck by the goad. Such is one kind of excellent thoroughbred person. This is the second kind of excellent thoroughbred person found existing in the world.
(3) “Again, one kind of excellent thoroughbred person does not hear: ‘In such and such a village or town some woman or man has fallen ill or died,’ nor does he himself see a woman or a man who has fallen ill or died. Rather, a relative or family member of his has fallen ill or died. He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Resolute, he realizes the supreme truth with the body and, having pierced it through with wisdom, he sees it. I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency when its hide is struck by the goad. Such is one kind of excellent thoroughbred person. This is the third kind of excellent thoroughbred person found existing in the world.
(4) “Again, one kind of excellent thoroughbred person does not hear: ‘In such and such a village or town some woman or man has fallen ill or died,’ nor does he himself see a woman or a man who has fallen ill or died, nor has a relative or family member of his fallen ill or died. Rather, he himself is stricken by bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one’s vitality. He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Resolute, he realizes the supreme truth with the body and, having pierced it through with wisdom, he sees it. I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency when its bone is struck by the goad. Such is one kind of excellent thoroughbred person. This is the fourth kind of excellent thoroughbred person found existing in the world.
“These, bhikkhus, are the four kinds of excellent thoroughbred persons found existing in the world.”
“Bhikkhus, possessing four factors a king’s bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What four? Here, a king’s bull elephant is one who listens, who destroys, who patiently endures, and who goes.
(1) “And how, bhikkhus, is a king’s bull elephant one who listens? Here, whatever task the elephant trainer sets for it, whether or not it has ever done it before, the king’s bull elephant heeds it, attends to it, directs his whole mind to it, and listens with eager ears. It is in this way that a king’s bull elephant is one who listens.
(2) “And how is a king’s bull elephant one who destroys? Here, when a king’s bull elephant has entered the battle, it destroys elephants and elephant riders; it destroys horses and cavalry; it destroys chariots and charioteers; it destroys infantry. It is in this way that a king’s bull elephant is one who destroys.
(3) “And how is a king’s bull elephant one who patiently endures? Here, when a king’s bull elephant has entered the battle, it patiently endures being struck by spears, swords, arrows, and axes; it endures the thundering of drums, kettledrums, conches, and tom-toms. It is in this way that a king’s bull elephant is one who patiently endures.
(4) “And how is a king’s bull elephant one who goes? Here, the king’s bull elephant quickly goes to whatever region the elephant trainer sends it, whether or not it has ever gone there before. It is in this way that a king’s bull elephant is one who goes.
“Possessing these four factors, a king’s bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship.
“So too, bhikkhus, possessing four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Here, a bhikkhu is one who listens, who destroys, who patiently endures, and who goes.
(1) “And how, bhikkhus, is a bhikkhu one who listens? Here, when the Dhamma and discipline proclaimed by the Tathāgata is being taught, a bhikkhu heeds it, attends to it, directs his whole mind to it, and listens with eager ears. It is in this way that a bhikkhu is one who listens.
(2) “And how is a bhikkhu one who destroys? Here, a bhikkhu does not tolerate an arisen sensual thought, but abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will ... an arisen thought of harming ... any other bad unwholesome states that arise from time to time, but abandons them, dispels them, terminates them, and obliterates them. It is in this way that a bhikkhu is one who destroys.
(3) “And how is a bhikkhu one who patiently endures? Here, a bhikkhu patiently endures cold and heat; hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; he is able to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one’s vitality. It is this way that a bhikkhu is one who patiently endures.
(4) “And how is a bhikkhu one who goes? Here, a bhikkhu quickly goes to that region where he has never before gone in this long stretch of time, that is, to the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna. It is in this way that a bhikkhu is one who goes.
“Possessing these four qualities, a bhikkhu is worthy of gifts ... an unsurpassed field of merit for the world.”
“Bhikkhus, there are these four cases of deeds. What four?
(1) There is a deed that is disagreeable to do which will prove harmful. (2) There is a deed that is disagreeable to do which will prove beneficial. (3) There is a deed that is agreeable to do which will prove harmful. (4) There is a deed that is agreeable to do which will prove beneficial.
(1) “Bhikkhus, take first the case of the deed that is disagreeable to do which will prove harmful. One considers that this deed should not be done on both grounds: because it is disagreeable to do and because it will prove harmful. One considers that this deed should not be done on both grounds.
(2) “Next, take the case of the deed that is disagreeable to do which will prove beneficial. It is in this case that one can understand who is a fool and who is a wise person in regard to manly strength, manly energy, and manly exertion. The fool does not reflect thus: ‘Although this deed is disagreeable to do, still it will prove beneficial.’ So he does not do that deed, and his refraining from it proves harmful. But the wise person does reflect thus: ‘Although this deed is disagreeable to do, still it will prove beneficial.’ So he does that deed, and it proves beneficial.
(3) “Next, take the case of the deed that is agreeable to do which will prove harmful. It is in this case, too, that one can understand who is a fool and who is a wise person in regard to manly strength, manly energy, and manly exertion. The fool does not reflect thus: ‘Although this deed is agreeable to do, still it will prove harmful.’ So he does that deed, and it proves harmful. But the wise person does reflect thus: ‘Although this deed is agreeable to do, still it will prove harmful.’ So he does not do that deed, and his refraining from it proves beneficial.
(4) “Next, take the case of the deed that is agreeable to do which will prove beneficial. This deed is considered one that should be done on both grounds: because it is agreeable to do and because it proves beneficial. This deed is considered one that should be done on both grounds.
“These, bhikkhus, are the four cases of deeds.”
“Bhikkhus, there are four occasions when heedfulness should be practiced. What four?
(1) “Abandon bodily misconduct and develop bodily good conduct; do not be heedless in this. (2) Abandon verbal misconduct and develop verbal good conduct; do not be heedless in this. (3) Abandon mental misconduct and develop mental good conduct; do not be heedless in this. (4) Abandon wrong view and develop right view; do not be heedless in this.
“Bhikkhus, when a bhikkhu has abandoned bodily misconduct and developed bodily good conduct; when he has abandoned verbal misconduct and developed verbal good conduct; when he has abandoned mental misconduct and developed mental good conduct; when he has abandoned wrong view and developed right view, then he need not fear death in the future.”
“Bhikkhus, one bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind in four instances. What four?
(1) “‘May my mind not become excited by things that provoke lust!’ One bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind thus.
(2) “‘May my mind not be full of hate toward things that provoke hatred!’ One bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind thus.
(3) “‘May my mind not be deluded by things that cause delusion!’ One bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind thus.
(4) “‘May my mind not be intoxicated by things that intoxicate!’ One bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind thus.
“Bhikkhus, when a bhikkhu’s mind is not excited by things that provoke lust because he has gotten rid of lust; when his mind is not full of hate toward things that provoke hatred because he has gotten rid of hatred; when his mind is not deluded by things that cause delusion because he has gotten rid of delusion; when his mind is not intoxicated by things that intoxicate because he has gotten rid of intoxication, then he does not cower, does not shake, does not tremble or become terrified, nor is he swayed by the words of [other] ascetics.”
“Bhikkhus, these four inspiring places should be seen by a clansman endowed with faith. What four? (1) The place where the Tathāgata was born is an inspiring place that should be seen by a clansman endowed with faith. (2) The place where the Tathāgata awakened to the unsurpassed perfect enlightenment is an inspiring place that should be seen by a clansman endowed with faith. (3) The place where the Tathāgata set in motion the unsurpassed wheel of the Dhamma is an inspiring place that should be seen by a clansman endowed with faith. (4) The place where the Tathāgata attained final nibbāna by the nibbāna element without residue remaining is an inspiring place that should be seen by a clansman endowed with faith.
These, bhikkhus, are the four inspiring places that should be seen by a clansman endowed with faith.”
“Bhikkhus, there are these four perils. What four? The peril of birth, the peril of old age, the peril of illness, and the peril of death. These are the four perils.”
“Bhikkhus, there are these four perils. What four? The peril of fire, the peril of floods, the peril of kings, and the peril of bandits. These are the four perils.”