Aṅguttara Nikāya
012. Kesivaggo –– To Kesi
1. Kesisuttaṃ ––To Kesi
012.01. Ṭhen Kesi the trainer of horses, to be trained approached The Blessed One, worshipped and sat on a side. The Blessed One said thus to him:
Kesi, you are skilled in training horses, how do you train horses?
Venerable sir, I train horses kindly, roughly, and I train horses kindly and roughly.
Kesi, when the horse to be tamed is not tamed when trained kindly, roughly and also kindly and roughly, what do you do to it?
Venerable sir, when the horse to be tamed is not tamed when trained kindly, roughly and also kindly and roughly, I kill it. What is the reason? May there be no blame for the clan of the master. Venerable sir, The Blessed One is the incomparable tamer of those to be tamed. How does The Blessed One tame those to be tamed?
Kesi, I train those to be tamed kindly, roughly and train them kindly and roughly.
Kesi, I train them kindly thus. This is bodily good conduct, these are the results for bodily good conduct. This is verbal good conduct, these the results for verbal good conduct. This is mental good conduct, these the results for mental good conduct, thus its heavenly and thus its human. Kesi, I train them roughly thus. This is bodily evil conduct, these are the results for bodily evil conduct. This is verbal evil conduct, these are the results for verbal evil conduct. This is mental evil conduct, these are the results for mental evil conduct, thus its hellish and thus its the sphere of beasts and ghosts.
Kesi, I train them kindly and harshly thus. This is bodily good conduct, these the results for bodily good conduct. This is bodily evil conduct and these the results for bodily evil conduct This is verbal good conduct, these the results for verbal good conduct. This is verbal evil conduct, these the results for evil verbal conduct. This is mental good conduct, these the results for mental good conduct. This is mental evil conduct, these the results for mental evil conduct. Thus its heavenly and human and hellish in the spheres of beasts and ghosts.
Venerable sir, when those to be tamed are not tamed when trained kindly, roughly and also kindly and roughly, what does The Blessed One do to them? Kesi, when those to be tamed do not get tamed when trained kindly, harshly and also kindly and harshly, I kill them. Venerable sir, it is not suitable for The Blessed One to destroy living things, yet The Blessed One says I kill them.
Kesi, it’s true, destroying living things is not suitable for the Thus Gone One, if those to be tamed do not tame, when trained kindly, harshly and also kindly and harshly, the Thus Gone One does not think they should be tolerated and adised and wise co-associates in the holy life do not think they should be tolerated and advised. Kesi, it is death in the noble ones’ discipline when the Thus Gone and the wise co-associates in the holy life do not think to tolerate and advise.
Venerable sir, isn’t it destruction in the well going path, when the Thus Gone One and the wise co-associates in the holy life do not thik to tolerate and advise them. Venerable sir, I am a lay disciple who has taken refuge from today until life lasts.
2. Javasuttaṃ –– Speed
012.02. Bhikkhus, endowed with four things the king’s thoroughbred horse becomes the royal property and royal by the sign. What four?
By the uprightness, speed, patience and gentleness.
Bhikkhus, endowed with these four things the king’s thoroughbred horse becomes the royal property and royal by the sign.
Bhikkhus, in the same manner, endowed with four characteristics the bhikkhu becomes reverential, suitable for hospitality, gifts and veneration with clasped hands … re … the incomparable field of merit for the world. What four?
By the uprightness, speed, patience and gentleness.
Bhikkhus, endowed with these four characteristics the bhikkhu becomes reverential, suitable for hospitality, gifts and veneration with clasped hands … re … the incomparable field of merit for the world.
3. Patodasuttaṃ –– The driving stick
012.03. Bhikkhus, these four thoroughbred horses are evident in the world. What four?
Here, bhikkhus, a certain thoroughbred horse seeing the case of the whip is frightened and becomes remorseful. What training will the trainer give me today, how will I react to it? Bhikkhus, there is, such a kind of thoroughbred horse. This is the first thoroughbred horse evident in the world.
Here, bhikkhus, a certain thoroughbred horse, seeing the case of the whip is not frightened and does not become remorseful. With a touch on his back he is frightened and becomes remorseful. What training will the trainer give me today, how will I react to it?
Bhikkhus, there is, such a kind of thoroughbred horse. This is the second thoroughbred horse evident in the world.
Here, bhikkhus, a certain thoroughbred horse, is neither frightened seeing the case of the whip, nor with a touch on his back, he is frightened and becomes remorseful, when he feels near the flesh. What training will the trainer give me today, how will I react to it?
Bhikkhus, there is, such a kind of thoroughbred horse. This is the third thoroughbred horse evident in the world.
Here, bhikkhus, a certain thoroughbred horse, is neither frightened seeing the case of the whip, nor with a touch on his back, or even feeling the touch near his flesh, he is frightened and becomes remorseful, when he feels it at the bones. What training will the trainer give me today, how will I react to it? Bhikkhus, there is, such a kind of thoroughbred horse. This is the fourth thoroughbred horse evident in the world.
Bhikkhus, these four thoroughbred horses are evident in the world.
Bhikkhus, in the same manner there are four thoroughbred men evident in the world. What four?
Here, bhikkhus, a certain thoroughbred man hears, in such and such a village or hamlet, a woman or man is either gravely ill or is dead and he becomes frightened and remorseful. Then he wisely arouses effort to dispel, realizes the highest truth with the body and penetratingly sees it with wisdom. Bhikkhus, he is like the first thoroughbred horse, who is frightened and remorseful seeing the case of the whip. This is the first thoroughbred man evident in the world.
Here, bhikkhus, a certain thoroughbred man does not hear, in such and such a village or hamlet, a woman or man is either gravely ill or is dead, but he himself sees a woman or man either gravely ill or dead he is frightened and remorseful on account of that Then he wisely arouses effort to dispel, realizes the highest truth with the body and penetratingly sees it with wisdom. Bhikk hus, he is like the second thoroughbred horse, who is frightened and remorseful with a touch on his back. This is the second thoroughbred man evident in the world.
Here, bhikkhus, a certain thoroughbred man does not hear, in such and such a village or hamlet, a woman or man is either gravely ill or is dead, does not see a woman or man either gravely ill or dead. But he himself sees a blood relation gravely ill or dead and is frightened and remorseful on account of that Then he wisely arouses effort to dispel, realizes the highest truth with the body and penetratingly sees it with wisdom. Bhikkhus, he is like the third thoroughbred horse, who is frightened and remorseful with a feeling that touches his flesh. This is the third thoroughbred man evident in the world.
Here, bhikkhus, a certain thoroughbred man does not hear, in such and such a village or hamlet, a woman or man is either gravely ill or is dead, does not see a woman or man either gravely ill or dead. Does not see a blood relation gravely ill or dead but is touched by sever bodily pain rough and sharp and is frightened and remorseful on account of that Then he wisely arouses effort to dispel, realizes the highest truth with the body and penetratingly sees it with wisdom. Bhikkhus, he is like the fourth thoroughbred horse, who is frightened and remorseful with a feeling that touches his bones. This is the fourth thoroughbred man evident in the world.
Bhikkhus, these four thoroughbred persons are evident in the world.
4. Nāgasuttaṃ –– The Elephant
012.04. Bhikkhus, endowed with four characteristics the king’s elephant becomes the king’s property and royal by the sign. What four?
Here, bhikkhus, the king’s elephant becomes a hearer, a destroyer, an endurer and a goer.
Bhikkhus, how does the king’s elephant become a hearer?
Here bhikkhus, when the elephant trainer trains the king’s elephant, whether that training was given earlier or not given earlier, he recalls everything and listens attentively. Thus the king’s elephant becomes a hearer.
Bhikkhus, how does the king’s elephant become a destroyer?
Here bhikkhus, the king’s elephant gone to the battle field destroys elephants, elephant riders, horses, riders on horses, carriages and those in carriages and foot soldiers Thus the king’s elephant becomes a destroyer.
Bhikkhus, how does the king’s elephant become an endurer?
Here, bhikkhus, the king’s elephant endures blows from weapons, swords, arrows, harsh words, the sounds of small and large drums, the conch and the pouring of heated liquids. Thus the king’s elephant becomes an endurer.
Bhikkhus, how does the king’s elephant become a goer? .
Here, bhikkhus, the king’s elephant goes in whatever direction the trainer sends him, whether earlier gone or not gone, he goes in the direction that he is sent. Thus the king’s elephant is a goer.
Bhikkhus, in the same manner the bhikkhu endowed with four characteristics becomes suitable for reverence, hospitality, gifts and reverential salutation with clasped hands … re … the incomparable field of merit for the world. What four?
Here, bhikkhus, the bhikkhu becomes a hearer, a destroyer, an endurer and a goer.
Bhikkhus, how does the bhikkhu become a hearer?
Here, bhikkhus, the bhikkhu recalls whatever teaching he had heard in the discipline of the Thus Gone One and carefully and attentively he listens to the Teaching. Thus the bhikkhu becomes a hearer.
Bhikkhus, how does the bhikkhu become a destroyer?
Here, bhikkhus, the bhikkhu does not endure arisen sensual thoughts, arisen angry thoughts arisen hurting thoughts and arisen evil thoughts, dispels them destroys and makes them not arise again. Thus the bhikkhu becomes a destroyer.
Bhikkhus, how does the bhikkhu become an endurer?
Here, bhikkhus, the bhikkhu endures cold, heat, hunger, thurst, the sting of yelloiw flies gadflies and creeping things and unpleasant feelings born of badly enunciated rough words and arisen unpleasant bodily feelings that are sharp, rough and difficult to bear, causing life to end. Thus the bhikkhu becomes one who endures.
Bhikkhus, how does the bhikkhu become a goer?
Here, bhikkhus the bhikkhu quickly goes in that direction, along which he had never gone before while traversing in existences this long time, such as the appeasing of all determinations, giving up all substratum, the destruction of craving, disenchantment, cessation and extinction. Thus the bhikkhu becomes a goer.
Bhikkhus, the bhikkhu endowed with these four characteristics becomes suitable for reverence, hospitality, gifts and reverential salutation with clasped hands … re … the incomparable field of merit for the world.
5. Ṭānasuttaṃ –– Achievements
012.05. Bhikkhus, these four are achievements. What four?
Bhikkhus, there is a thing done unpleasantly leading to the unprofitable, there is a thing done unpleasantly leading to the profitable, there is a thing done pleasantly leading to the unprofitable and there is a thing done pleasantly, leading to the profitable.
Bhikkhus, this thing done unpleasantly leading to the unprofitable, I think it should not be done on two counts. I think it should not be done as it is done unpleasantly and it should not be done as it leads to the unprofitable.
There bhikkhus, in doing this thing done unpleasantly leading to the profitable, the fool and the wise one should be known by the manly power, manly effort and manly attainment. The fool does not think, this thing done unpleasantly, leads me to the profitable, so he does not do it and it leads him to the unprofitable. The wise one thinks, this thing done unpleasantly, leads me to the profitable, so he does it and it leads him to the profitable.
There bhikkhus, in doing this thing done pleasantly leading to the unprofitable, the fool and the wise one should be known by the manly power, manly effort and manly attainment. The fool does not think, this thing done pleasantly, leads me to the unprofitable, so he does it and it leads him to the unprofitable. The wise one thinks, this thing done pleasantly, leads me to the unprofitable, so he does not do it and it leads him to the profitable.
There bhikkhus, in doing this thing done pleasantly leading to the profitable, it should be done on two counts. I think it should be done, as it is done pleasantly and it should be done as it is profitable. Therefore it should be done on both counts. Bhikkhus, these are the four achievements.
6. Appamādasuttaṃ –– Diligence
012.06. Bhikkhus, be diligent in these four achievements. What four?
Bhikkhus, be diligent to dispel bodily misconduct and to develop bodily good conduct.
Bhikkhus, be diligent to dispel verbal misconduct and to develop verbal good conduct.
Bhikkhus, be diligent to dispel mental misconduct and to develop mental good conduct.
Bhikkhus, be diligent to dispel wrong view and to develop right view.
Bhikkhus, when the bhikkhu has dispelled bodily misconduct and developed bodily good conduct, dispelled verbal misconduct and developed verbal good conduct, dispelled mental misconduct and developed mental good conduct, has dispelled wrong view and developed right view, he does not fear the here after and he does not fear death.
7. Arakkhasuttaṃ –– Should be protected
012.07. Bhikkhus, in four instances diligent mindfulness should be protected by oneself. What four?
Diligent mindfulness should be protected for one’s own sake thinking, may my mind not be greedy for greedy thoughts. Diligent mindfulness should be protected for one’s own sake thinking, may my mind not be angry with angry thoughts. Diligent mindfulness should be protected for one’s own sake thinking, may my mind not be deluded with deluding thoughts. Diligent mindfulness should be protected for one’s own sake thinking, may my mind not be intoxicated with intoxicating thoughts.
Bhikkhus, when the bhikkhu’s mind is not with greedy thoughts not with angry thoughts, not with deluded thoughts and not with intoxicated thoughts, he does not shiver, shake or tremble, even hearing the words of the recluse.
8. Saṃvejanīyasuttaṃ –– Religious anxiety
012.08. Bhikkhus, these four places which arouse religious anxiety should be seen by a clansman who has faith. Which four?
Bhikkhus, the place where the Thus Gone One was born should be seen with religious anxiety by a clansman who has faith. The place where the Thus Gone One realized the incomparable rightful enlightenment, should be seen with religious anxiety by a clansman who has faith. The place where the Thus Gone One rolled the incomparable wheel of the Teaching, should be seen with religious anxiety by a clansman who has faith. The place where the Thus Gone One passed into final extinction should be seen with religious anxiety by a clansman who has faith.
Bhikkhus, these four places which arouse religious anxiety should be seen by a clansman who has faith.
9. Paṭhamabhayasuttaṃ –– The first about fears
012.09. Bhikkhus, these four are fears. What four?
Bhikkhus, these four are fears.
10. Dutiyabhayasuttāṃ –– The second about fears
012.10. Bhikkhus, these four are fears. What four?
Bhikkhus, these four are fears.
