The Chapter with Kesi
AN 4.111 With Kesi Kesisutta
Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, "Kesi, you're known as a horse trainer. Just how do you guide a horse in training?"
"Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly."
"Kesi, what do you do with a horse in training that doesn't follow these forms of training?"
"In that case, sir, I kill it. Why is that? So that I don't disgrace my tradition.
But sir, the Buddha is the supreme guide for those who wish to train. Just how do you guide a person in training?"
"Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.
The gentle way is this: 'This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.'
The harsh way is this: 'This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.'
The both gentle and harsh way is this: 'This is good conduct ... this is bad conduct ...'"
"Sir, what do you do with a person in training who doesn't follow these forms of training?"
"In that case, Kesi, I kill them."
"Sir, it's not appropriate for the Buddha to kill living creatures. And yet you say you kill them."
"It's true, Kesi, it's not appropriate for a Realized One to kill living creatures. But when a person in training doesn't follow any of these forms of training, the Realized One doesn't think they're worth advising or instructing, and neither do their sensible spiritual companions. For it is killing in the training of the Noble One when the Realized One doesn't think they're worth advising or instructing, and neither do their sensible spiritual companions."
"Well, they're definitely dead when the Realized One doesn't think they're worth advising or instructing, and neither do their sensible spiritual companions. Excellent, sir! ... From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life."
AN 4.112 Speed Javasutta
"Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What four? Integrity, speed, patience, and sweetness. A fine royal thoroughbred with these four factors is worthy of a king. ...
In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? Integrity, speed, patience, and sweetness. A mendicant with these four qualities ... is the supreme field of merit for the world."
AN 4.113 The Goad Patodasutta
"Mendicants, these four fine thoroughbreds are found in the world. What four?
One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: 'What task will the horse trainer have me do today? How should I respond?' Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world.
Furthermore, one fine thoroughbred isn't moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: 'What task will the horse trainer have me do today? How should I respond?' Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world.
Furthermore, one fine thoroughbred isn't moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: 'What task will the horse trainer have me do today? How should I respond?' Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world.
Furthermore, one fine thoroughbred isn't moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: 'What task will the horse trainer have me do today? How should I respond?' Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world.
These are the four fine thoroughbreds found in the world.
In the same way, these four fine thoroughbred people are found in the world. What four?
One fine thoroughbred person hears about the suffering or death of a woman or man in such and such village or town. They're moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that's shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world.
Furthermore, one fine thoroughbred person doesn't hear about the suffering or death of a woman or man in such and such village or town, but they see it themselves. They're moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that's moved to act when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world.
Furthermore, one fine thoroughbred person doesn't hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. They're moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that's moved to act when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world.
Furthermore, one fine thoroughbred person doesn't hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain---sharp, severe, acute, unpleasant, disagreeable, and life-threatening. They're moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that's moved to act when its bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world.
These are the four fine thoroughbred people found in the world."
AN 4.114 A Royal Elephant Nāgasutta
"Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.
And how does a royal bull elephant listen? It's when a royal bull elephant pays attention, applies the mind, concentrates wholeheartedly, and actively listens to whatever task the elephant trainer has it do, whether or not it has done it before. That's how a royal bull elephant listens.
And how does a royal bull elephant destroy? It's when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That's how a royal bull elephant destroys.
And how does a royal bull elephant endure? It's when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That's how a royal bull elephant endures.
And how does a royal bull elephant go fast? It's when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That's how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast.
And how does a mendicant listen? It's when a mendicant pays attention, applies the mind, concentrates wholeheartedly, and actively listens when the teaching and training proclaimed by a Realized One is being taught. That's how a mendicant listens.
And how does a mendicant destroy? It's when a mendicant doesn't tolerate a sensual, malicious, or cruel thought. They don't tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. That's how a mendicant destroys.
And how does a mendicant endure? It's when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain---sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That's how a mendicant endures.
And how does a mendicant go fast? It's when a mendicant swiftly goes in the direction they've never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That's how a mendicant goes fast. A mendicant with these four qualities ... is the supreme field of merit for the world."
AN 4.115 Things Ṭhānasutta
"Mendicants, there are these four things. What four?
There is a thing that's unpleasant to do, and doing it proves harmful.
There is a thing that's unpleasant to do, but doing it proves beneficial.
There is a thing that's pleasant to do, but doing it proves harmful.
There is a thing that's pleasant to do, and doing it proves beneficial.
Take the thing that's unpleasant to do, and doing it proves harmful. This is regarded as a thing that shouldn't be done on both grounds: because it's unpleasant, and because doing it proves harmful. This is regarded as a thing that shouldn't be done on both grounds.
Next, take the thing that's unpleasant to do, but doing it proves beneficial. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn't reflect: 'Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.' They don't do that thing, so that proves harmful. An astute person does reflect: 'Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.' They do that thing, so that proves beneficial.
Next, take the thing that's pleasant to do, but doing it proves harmful. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn't reflect: 'Despite the fact that this thing is pleasant to do, doing it still proves harmful.' They do that thing, and so that proves harmful. An astute person does reflect: 'Despite the fact that this thing is pleasant to do, doing it still proves harmful.' They don't do that thing, so that proves beneficial.
Next, take the thing that's pleasant to do, and doing it proves beneficial. This is regarded as a thing that should be done on both grounds: because it's pleasant, and because doing it proves beneficial. This is regarded as a thing that should be done on both grounds.
These are the four things."
AN 4.116 Diligence Appamādasutta
"Mendicants, you should be diligent in four situations. What four? Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind. Don't neglect these things. Give up wrong view; and develop right view. Don't neglect this.
A mendicant who has done these things does not fear death in lives to come."
AN 4.117 Guarding Ārakkhasutta
"Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations. What four?
'May my mind not be aroused by things that arouse greed.' In your own way you should practice diligence, mindfulness, and guarding of the mind.
'May my mind not be angered by things that provoke hate.' ...
'May my mind not be deluded by things that promote delusion.' ...
'May my mind not be intoxicated by things that intoxicate.' ...
When a mendicant's mind is no longer affected by greed, hate, delusion, or intoxication because they've got rid of these things, they don't shake, tremble, quake, or get nervous, nor are they persuaded by the teachings of other ascetics."
AN 4.118 Inspiring Saṁvejanīyasutta
"Mendicants, a faithful gentleman should go to see these four inspiring places. What four?
Thinking: 'Here the Realized One was born!'---that is an inspiring place.
Thinking: 'Here the Realized One became awakened as a supreme fully awakened Buddha!'---that is an inspiring place.
Thinking: 'Here the Realized One rolled forth the supreme Wheel of Dhamma!'---that is an inspiring place.
Thinking: 'Here the Realized One was fully quenched in the element of extinguishment, with no residue!'---that is an inspiring place.
These are the four inspiring places that a faithful gentleman should go to see."
AN 4.119 Perils (1st) Paṭhamabhayasutta
"Mendicants, there are these four perils. What four? The perils of rebirth, old age, sickness, and death.
These are the four perils."
AN 4.120 Perils (2nd) Dutiyabhayasutta
"Mendicants, there are these four perils. What four? The perils of fire, water, kings, and bandits. These are the four perils."