2.
The Chapter on Kesi
1.
The Discourse on Kesi
111. Then Kesi, the horse trainer, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Kesi, the horse trainer, seated to one side, the Blessed One said this - "You, Kesi, are known as a horse trainer. But how do you, Kesi, train a horse to be trained?" "I, venerable sir, train a horse to be trained with smoothness, with harshness, and with both smoothness and harshness." "If, Kesi, your horse to be trained does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness, what do you do to it?" "If, venerable sir, my horse to be trained does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness; I kill it, venerable sir. What is the reason for this? May there not be disrepute for my teacher's lineage."
"But the Blessed One, venerable sir, is the unsurpassed trainer of persons to be tamed. But how, venerable sir, does the Blessed One train a person to be tamed?" "I, Kesi, train a person to be tamed with smoothness, with harshness, and with both smoothness and harshness. Herein this, Kesi, is the smoothness - 'Thus is bodily good conduct, thus is the result of bodily good conduct; thus is good verbal conduct, thus is the result of good verbal conduct; thus is good mental conduct, thus is the result of good mental conduct; thus are gods, thus are human beings.' Herein this, Kesi, is the harshness - 'Thus is bodily misconduct, thus is the result of bodily misconduct; thus is verbal misconduct, thus is the result of verbal misconduct; thus is mental misconduct, thus is the result of mental misconduct; thus is hell, thus is the animal realm, thus is the sphere of ghosts.'
"Herein this, Kesi, is both smoothness and harshness - 'Thus is bodily good conduct, thus is the result of bodily good conduct; thus is bodily misconduct, thus is the result of bodily misconduct; thus is good verbal conduct, thus is the result of good verbal conduct; thus is verbal misconduct, thus is the result of verbal misconduct; thus is good mental conduct, thus is the result of good mental conduct; thus is mental misconduct, thus is the result of mental misconduct; thus are gods, thus are human beings, thus is hell, thus is the animal realm, thus is the sphere of ghosts.'"
"If, venerable sir, your person to be tamed does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness, what does the Blessed One do to him?" "If, Kesi, my person to be tamed does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness, I kill him, Kesi." "But, venerable sir, killing living beings is not allowable for the Blessed One. And yet the Blessed One says thus - 'I kill him, Kesi'!" "True, Kesi! Killing living beings is not allowable for the Truth-finder. But whatever person to be tamed does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness, the Truth-finder does not think he should be spoken to or instructed, nor do wise fellow monks in the holy life think he should be spoken to or instructed. This is murder, Kesi, in the Noble One's discipline - when the Truth-finder does not think one should be spoken to or instructed, nor do wise fellow monks in the holy life think one should be spoken to or instructed."
"That one, venerable sir, must surely be well destroyed - one whom the Truth-finder does not think should be spoken to or instructed, nor do wise fellow monks think should be spoken to or instructed." Excellent, venerable sir, excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life." The first.
2.
The Discourse on Speed
112. "Monks, a king's good thoroughbred horse possessed of four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which four? Rectitude, speed, patience, and meekness - monks, a king's good thoroughbred horse possessed of these four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.
"Just so, monks, a monk possessed of four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which four? Rectitude, speed, patience, and meekness - monks, a monk possessed of these four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The second.
3.
The Discourse on the Goad
113. "Monks, there are these four good thoroughbred horses existing and found in the world. Which four? Here, monks, a certain good thoroughbred horse, having seen the shadow of the goad, is stirred, becomes anxious - 'What indeed will the trainer of horses to be tamed make me do today, how should I make amends?' Such too, monks, is a certain good thoroughbred horse here. This, monks, is the first good thoroughbred horse existing and found in the world.
"Furthermore, monks, here a certain good thoroughbred horse does not indeed, having seen the shadow of the goad, become stirred, become anxious, but being pierced to the hair, he is stirred, becomes anxious - 'What indeed will the trainer of horses to be tamed make me do today, how should I make amends?' Such too, monks, is a certain good thoroughbred horse here. This, monks, is the second good thoroughbred horse existing and found in the world.
"Furthermore, monks, here a certain good thoroughbred horse does not indeed, having seen the shadow of the goad, become stirred, become anxious, nor being pierced to the hair does he become stirred, become anxious, but being pierced to the hide, he is stirred, becomes anxious - 'What indeed will the trainer of horses to be tamed make me do today, how should I make amends?' Such too, monks, is a certain good thoroughbred horse here. This, monks, is the third good thoroughbred horse existing and found in the world.
"Furthermore, monks, here a certain good thoroughbred horse does not indeed, having seen the shadow of the goad, become stirred, become anxious, nor being pierced to the hair does he become stirred, become anxious, nor being pierced to the hide does he become stirred, become anxious, but being pierced to the bone, he is stirred, becomes anxious - 'What indeed will the trainer of horses to be tamed make me do today, how should I make amends?' Such too, monks, is a certain good thoroughbred horse here. This, monks, is the fourth good thoroughbred horse existing and found in the world. These, monks, are the four good thoroughbred horses existing and found in the world.
"Just so, monks, there are these four good thoroughbred persons existing and found in the world. Which four? Here, monks, a certain good thoroughbred person hears - 'In such and such a village or town a woman or man is afflicted or has died.' He is stirred by that, he becomes anxious. Being stirred, he strives wisely. Being resolute, he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. Just as, monks, that good thoroughbred horse, having seen the shadow of the goad, is stirred, becomes anxious; I say this good thoroughbred person is similar to that, monks. Such too, monks, is a certain good thoroughbred person here. This, monks, is the first good thoroughbred person existing and found in the world.
"Furthermore, monks, here a certain good thoroughbred person does not indeed hear - 'In such and such a village or town a woman or man is afflicted or has died,' but he himself sees a woman or man who is afflicted or has died. He is stirred by that, he becomes anxious. Being stirred, he strives wisely. Being resolute, he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. Just as that good thoroughbred horse, monks, pierced to the hair is stirred and becomes anxious; I say this good thoroughbred person is similar to that, monks. Such too, monks, is a certain good thoroughbred person here. This, monks, is the second good thoroughbred person existing and found in the world.
"Furthermore, monks, here a certain good thoroughbred person does not indeed hear - 'In such and such a village or town a woman or man is afflicted or has died,' nor does he himself see a woman or man who is afflicted or has died, but his relative or blood relation is afflicted or has died. He is stirred by that, he becomes anxious. Being stirred, he strives wisely. Being resolute, he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. Just as that good thoroughbred horse, monks, pierced to the hide is stirred and becomes anxious; I say this good thoroughbred person is similar to that, monks. Such too, monks, is a certain good thoroughbred person here. This, monks, is the third good thoroughbred person existing and found in the world.
"Furthermore, monks, here a certain good thoroughbred person does not indeed hear - 'In such and such a village or town a woman or man is afflicted or has died,' nor does he himself see a woman or man who is afflicted or has died, nor is his relative or blood relation afflicted or has died, but he himself is touched by painful, sharp, harsh, bitter, disagreeable, unpleasant, life-threatening bodily feelings. He is stirred by that, he becomes anxious. Being stirred, he strives wisely. Being resolute, he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. Just as that good thoroughbred horse, monks, pierced to the bone is stirred and becomes anxious; I say this good thoroughbred person is similar to that, monks. Such too, monks, is a certain good thoroughbred person here. This, monks, is the fourth good thoroughbred person existing and found in the world. These, monks, are the four good thoroughbred persons existing and found in the world." The third.
4.
The Discourse on the Elephant
114. "Monks, a king's elephant possessed of four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which four? Here, monks, a king's elephant is a listener, a slayer, an endurer, and a goer.
"And how, monks, is a king's elephant a listener? Here, monks, a king's elephant, whatever task the elephant trainer makes him do - whether done before or not done before - having given attention, having reflected, having collected together with the whole mind, listens with ears inclined. Thus, monks, a king's elephant is a listener.
"And how, monks, is a king's elephant a slayer? Here, monks, a king's elephant, gone into battle, kills an elephant, kills an elephant rider, kills a horse, kills a horse rider, kills a chariot, kills a charioteer, kills a foot soldier. Thus, monks, a king's elephant is a slayer.
"And how, monks, is a king's elephant an endurer? Here, monks, a king's elephant, gone into battle, is patient with blows from spears, blows from swords, blows from arrows, blows from axes, and the sounds of drums, small drums, conch shells, and kettledrums resounding. Thus, monks, a king's elephant is an endurer.
"And how, monks, is a king's elephant a goer? Here, monks, a king's elephant, to whatever direction the elephant trainer sends him - whether gone before or not gone before - he quickly goes there. Thus, monks, a king's elephant is a goer. Monks, a king's elephant possessed of these four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.
"Just so, monks, a monk possessed of four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which four? Here, monks, a monk is a listener, a slayer, an endurer, and a goer.
"And how, monks, is a monk a listener? Here, monks, a monk, when the Teaching and discipline proclaimed by the Truth-finder is being taught, having given attention, having reflected, having collected together with the whole mind, listens to the Teaching with ears inclined. Thus, monks, a monk is a listener.
"And how, monks, is a monk a slayer? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. an arisen thought of violence... etc. Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, slays them, puts an end to them, brings them to obliteration. Thus, monks, a monk is a slayer.
"And how, monks, is a monk patient? Here, monks, a monk is patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; he is one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. Thus, monks, a monk is patient.
"And how, monks, is a monk a goer? Here, monks, a monk is one who quickly goes to that direction not gone to before during this long period of time, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. Thus, monks, a monk is a goer. Monks, a monk possessed of these four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The fourth.
5.
The Discourse on State
115. "There are, monks, these four states. What are the four? There is, monks, a state that is disagreeable to do; and that being done leads to harm. There is, monks, a state that is disagreeable to do; and that being done leads to benefit. There is, monks, a state that is agreeable to do; and that being done leads to harm. There is, monks, a state that is agreeable to do; and that being done leads to benefit.
"There, monks, that state which is disagreeable to do; and that being done leads to harm - this, monks, is a state that one imagines should not be done on both counts. That this state is disagreeable to do; by this too one imagines it should not be done. That this state being done leads to harm; by this too one imagines it should not be done. This, monks, is a state that one imagines should not be done on both counts.
"There, monks, that state which is disagreeable to do; and that being done leads to benefit - in this, monks, state the fool and the wise person are to be known by manly strength, by manly energy, by manly effort. The fool, monks, does not consider thus: 'Although this state is disagreeable to do; yet now this state being done leads to benefit.' He does not do that state. For him that state not being done leads to harm. But the wise person, monks, considers thus: 'Although this state is disagreeable to do; yet now this state being done leads to benefit.' He does that state. For him that state being done leads to benefit.
"There, monks, whatever state is agreeable to do, and that being done leads to harm - in this state too, monks, the fool and the wise person are to be known by manly strength, by manly energy, by manly effort. The fool, monks, does not consider thus: 'Although this state is agreeable to do, yet this state being done leads to harm.' He does that state. For him, that being done leads to harm. But the wise person, monks, considers thus: 'Although this state is agreeable to do, yet this state being done leads to harm.' He does not do that state. For him, that not being done leads to benefit.
"There, monks, whatever state is agreeable to do, and that being done leads to benefit - this state, monks, one considers should be done for both reasons. Whatever state is agreeable to do, for this reason too one considers it should be done; whatever state being done leads to benefit, for this reason too one considers it should be done. This state, monks, one considers should be done for both reasons. These, monks, are the four states." The fifth.
6.
The Diligence Discourse
116. "Monks, diligence is to be done in four states. Which four? Monks, abandon bodily misconduct, develop bodily good conduct; and do not be negligent in that. Monks, abandon verbal misconduct, develop good verbal conduct; and do not be negligent in that. Monks, abandon mental misconduct, develop good mental conduct; and do not be negligent in that. Monks, abandon wrong view, develop right view; and do not be negligent in that.
"When, monks, for a monk bodily misconduct has been abandoned and bodily good conduct has been developed, verbal misconduct has been abandoned and good verbal conduct has been developed, mental misconduct has been abandoned and good mental conduct has been developed, wrong view has been abandoned and right view has been developed, he does not fear death pertaining to the future life." The sixth.
7.
The Discourse on Protection
117. "Monks, in four states diligence, mindfulness, and safeguarding of the mind is to be done by oneself. In which four? 'May my mind not find pleasure in enticing mental states' - by oneself diligence, mindfulness, and safeguarding of the mind is to be done; 'May my mind not become corrupted towards mental states based on hate' - by oneself diligence, mindfulness, and safeguarding of the mind is to be done; 'May my mind not become deluded towards mental states leading to infatuation' - by oneself diligence, mindfulness, and safeguarding of the mind is to be done; 'May my mind not become intoxicated towards intoxicating mental states' - by oneself diligence, mindfulness, and safeguarding of the mind is to be done.
"When, monks, for a monk the mind does not find pleasure in enticing mental states because of being without lust, the mind does not become corrupted towards mental states based on hate because of being without hate, the mind does not become deluded towards mental states leading to infatuation because of being without delusion, the mind does not become intoxicated towards intoxicating mental states because of being without intoxication, he does not tremble, nor does he shake, nor does he quiver, nor does he experience terror, and he does not go even because of the words of ascetics." The seventh.
8.
The Discourse on What is to be Remembered with Reverence
118. "There are, monks, these four places that are to be seen and that arouse spiritual urgency for a faithful son of good family. What are the four? 'Here the Truth-finder was born' - this, monks, is a place to be seen and that arouses spiritual urgency for a faithful son of good family. 'Here the Truth-finder fully awakened to the unsurpassed perfect enlightenment' - this, monks, is a place to be seen and that arouses spiritual urgency for a faithful son of good family. 'Here the Truth-finder set in motion the unsurpassed wheel of the Teaching' - this, monks, is a place to be seen and that arouses spiritual urgency for a faithful son of good family. 'Here the Truth-finder attained final Nibbāna through the Nibbāna element without residue of clinging' - this, monks, is a place to be seen and that arouses spiritual urgency for a faithful son of good family. These, monks, are the four places that are to be seen and that arouse spiritual urgency for a faithful son of good family." The eighth.
9.
The First Discourse on Fear
119. "Monks, there are these four fears. What are the four? The fear of birth, the fear of ageing, the fear of illness, the fear of death - these, monks, are the four fears." The ninth.
10.
The Discourse on Peril (Second)
120. "Monks, there are these four fears. What are the four? Fear of fire, fear of water, fear of kings, fear of thieves - these, monks, are the four fears." The tenth.
The Kesi Chapter is the second.
Its summary:
Diligence and protection, and stirring, and two on fears.