4.
The Chapter on Kings
1.
The First Discourse on Turning the Wheel
131. "Monks, a wheel-turning monarch possessed of five factors turns the wheel by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.
"Which five? Here, monks, a wheel-turning monarch knows the meaning, knows the Teaching, knows moderation, knows the proper time, and knows the assembly. Monks, a wheel-turning monarch possessed of these five factors sets in motion the wheel by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.
"Just so, monks, the Truth-finder, the Worthy One, the One Enlightened by himself, possessed of five qualities, sets in motion the unsurpassed wheel of the Teaching by the Teaching alone; that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world.
"Which five? Here, monks, the Truth-finder, the Worthy One, the One Enlightened by himself, knows the meaning, knows the Teaching, knows moderation, knows the proper time, and knows the assembly. Monks, the Truth-finder, the Worthy One, the One Enlightened by himself, possessed of these five qualities, sets in motion the unsurpassed wheel of the Teaching by the Teaching alone; that wheel of the Teaching cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The first.
2.
The Second Discourse on Turning the Wheel
132. "Monks, the eldest son of a wheel-turning monarch, possessed of five factors, keeps turning the wheel set in motion by his father by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.
"Which five? Here, monks, the eldest son of a wheel-turning monarch knows the meaning, knows the Teaching, knows moderation, knows the proper time, and knows the assembly. Monks, the eldest son of a wheel-turning monarch, possessed of these five factors, keeps turning the wheel set in motion by his father by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.
"Just so, monks, Sāriputta, possessed of five qualities, rightly keeps turning the unsurpassed wheel of the Teaching that was set in motion by the Truth-finder; that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world.
"Which five? Here, monks, Sāriputta knows the meaning, knows the Teaching, knows moderation, knows the proper time, and knows the assembly. Monks, Sāriputta, possessed of these five qualities, rightly keeps turning the unsurpassed wheel of the Teaching that was set in motion by the Truth-finder; that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The second.
3.
The Discourse on the King of the Teaching
133. "Even that king, monks, who is a wheel-turning monarch, a righteous king of righteousness, he too does not turn the wheel without a ruler." When this was said, a certain monk said this to the Blessed One - "But who, venerable sir, is the ruler of the wheel-turning monarch, the righteous king of righteousness?" "The Teaching, monk" - the Blessed One said.
"Here, monk, a wheel-turning monarch, a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the people within.
"Furthermore, monk, a wheel-turning monarch, a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the warrior nobles, for the dependents, etc. for the army, for the brahmins and householders, for the townspeople and country folk, for the ascetics and brahmins, for the beasts and birds. That wheel-turning monarch, monk, who is a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, having arranged righteous protection, shelter and safeguarding for the people within, having arranged righteous protection, shelter and safeguarding for the warrior nobles, for the dependents, for the army, for the brahmins and householders, for the townspeople and country folk, for the ascetics and brahmins, for the beasts and birds, turns the wheel by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.
"Just so, monk, the Truth-finder, the Worthy One, the One Enlightened by himself, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the monks - 'Such bodily action should be cultivated, such bodily action should not be cultivated; such verbal action should be cultivated, such verbal action should not be cultivated; such mental action should be cultivated, such mental action should not be cultivated; such livelihood should be cultivated, such livelihood should not be cultivated; such village and market town should be frequented, such village and market town should not be frequented.'
"Furthermore, monk, the Truth-finder, the Worthy One, the One Enlightened by himself, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the nuns, etc. for the male lay followers, etc. for the female lay followers - 'Such bodily action should be cultivated, such bodily action should not be cultivated; such verbal action should be cultivated, such verbal action should not be cultivated; such mental action should be cultivated, such mental action should not be cultivated; such livelihood should be cultivated, such livelihood should not be cultivated; such village and market town should be frequented, such village and market town should not be frequented.'
"That Truth-finder, monk, the Worthy One, the One Enlightened by himself, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, having arranged righteous protection, shelter and safeguarding for the monks, having arranged righteous protection, shelter and safeguarding for the nuns, having arranged righteous protection, shelter and safeguarding for the male lay followers, having arranged righteous protection, shelter and safeguarding for the female lay followers, sets in motion the unsurpassed wheel of the Teaching by the Teaching alone; that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The third.
4.
The Discourse on Whatever Direction
134. "Monks, a king of the warrior caste, anointed on the head, possessed of five factors, in whatever direction he dwells, dwells in his own realm.
"Which five? Here, monks, a king of the warrior caste, anointed on the head, is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is wealthy, of great riches, of great possessions, with full treasuries and storehouses; and he is powerful, endowed with a fourfold army that is loyal and obedient to commands; and his adviser is wise, accomplished, intelligent, competent to think about matters past, future, and present; these four qualities bring his fame to maturity. He, possessed of this quality with fame as the fifth, in whatever direction he dwells, dwells in his own realm. What is the reason for this? For this is so, monks, for the victorious.
"Just so, monks, a monk possessed of five qualities, in whatever direction he dwells, dwells with a liberated mind. Which five? Here, monks, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them - like a king of the warrior caste, anointed on the head, accomplished in birth; he is very learned, remembering what has been learnt, having great accumulation of learning; whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view - like a king of the warrior caste, anointed on the head, wealthy, of great riches, of great possessions, with full treasuries and storehouses; he dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states - like a king of the warrior caste, anointed on the head, accomplished in power; he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering - like a king of the warrior caste, anointed on the head, accomplished in his adviser; these four qualities bring his liberation to maturity. He, possessed of this quality with liberation as the fifth, in whatever direction he dwells, dwells with a liberated mind. What is the reason for this? For this is so, monks, for those with liberated minds." The fourth.
5.
The First Discourse on Aspiration
135. "Monks, the eldest son of a king of the warrior caste, anointed on the head, possessed of five factors, aspires to kingship. Which five? Here, monks, the eldest son of a king of the warrior caste, anointed on the head, is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion; he is dear and agreeable to his mother and father; he is dear and agreeable to the townspeople and country-folk; whatever are those branches of knowledge for kings of the warrior caste, anointed on the head, whether in elephants, or in horses, or in chariots, or in bows, or in swords, therein he is trained and complete.
He thinks thus - 'I indeed am well-born on both sides, on my mother's side and on my father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Why should I not aspire to kingship! I indeed am handsome, good-looking, pleasing, endowed with the highest beauty of complexion. Why should I not aspire to kingship! I indeed am dear and agreeable to my mother and father. Why should I not aspire to kingship! I indeed am dear and agreeable to the townspeople and country-folk. Why should I not aspire to kingship! I indeed, whatever are those branches of knowledge for kings of the warrior caste, anointed on the head, whether in elephants, or in horses, or in chariots, or in bows, or in swords, therein am trained and complete. Why should I not aspire to kingship!' Monks, the eldest son of a king of the warrior caste, anointed on the head, possessed of these five factors, aspires to kingship.
"Just so, monks, a monk possessed of five qualities aspires to the elimination of mental corruptions. Which five? Here, monks, a monk has faith, he believes in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving; he is not fraudulent and not deceitful, one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life; He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering.
He thinks thus - 'I indeed have faith, I believe in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself... etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' 'Why should I not aspire to the elimination of mental corruptions! I indeed am free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. Why should I not aspire to the elimination of mental corruptions! I indeed am not fraudulent and not deceitful, one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life. Why should I not aspire to the elimination of mental corruptions! I indeed dwell putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Why should I not aspire to the elimination of mental corruptions! I indeed am wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. Why should I not aspire to the elimination of mental corruptions!' Monks, a monk possessed of these five qualities aspires to the elimination of mental corruptions." The fifth.
6.
The Second Discourse on Aspiration
136. "Monks, the eldest son of a king of the warrior caste, anointed on the head, possessed of five factors, aspires to viceroyalty. Which five? Here, monks, the eldest son of a king of the warrior caste, anointed on the head, is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion; he is dear and agreeable to his mother and father, he is dear and agreeable to the army; he is wise, accomplished, intelligent, competent to think about matters past, future, and present.
He thinks thus - 'I indeed am well-born on both sides, on my mother's side and on my father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Why should I not aspire to viceroyalty! I indeed am handsome, good-looking, pleasing, endowed with the highest beauty of complexion. Why should I not aspire to viceroyalty! I indeed am dear and agreeable to my mother and father. Why should I not aspire to viceroyalty! I indeed am dear and agreeable to the army. Why should I not aspire to viceroyalty! I indeed am wise, accomplished, intelligent, competent to think about matters past, future, and present. Why should I not aspire to viceroyalty!' Monks, the eldest son of a king of the warrior caste, anointed on the head, possessed of these five factors, aspires to viceroyalty.
"Just so, monks, a monk possessed of five qualities aspires to the elimination of mental corruptions. Which five? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he has a mind well established in the four establishments of mindfulness; He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering.
He thinks thus - 'I indeed am virtuous, I dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules I train in them. Why should I not aspire to the elimination of mental corruptions! I indeed am very learned, remembering what has been learnt, having great accumulation of learning; whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by me, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. Why should I not aspire to the elimination of mental corruptions! I indeed have a mind well established in the four establishments of mindfulness. Why should I not aspire to the elimination of mental corruptions! I indeed dwell putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Why should I not aspire to the elimination of mental corruptions! I indeed am wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. Why should I not aspire to the elimination of mental corruptions!' Monks, a monk possessed of these five qualities aspires to the elimination of mental corruptions." The sixth.
7.
The Discourse on Little Sleep
137. "These five, monks, sleep little at night and stay awake much. Which five? A woman, monks, with intention towards a man sleeps little at night and stays awake much. A man, monks, with intention towards a woman sleeps little at night and stays awake much. A thief, monks, with intention to take sleeps little at night and stays awake much. A king, monks, engaged in royal duties sleeps little at night and stays awake much. A monk, monks, with intention for disconnection sleeps little at night and stays awake much. These, monks, are the five who sleep little at night and stay awake much." The seventh.
8.
The Discourse on the Eater of Meals
138. "Monks, a king's elephant possessed of five factors is a food-eater and a space-occupier and a dung-dropper and a voting-ticket-taker, and is reckoned simply as a king's elephant. Which five? Here, monks, a king's elephant is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects. Monks, a king's elephant possessed of these five factors is a food-eater and a space-occupier and a dung-dropper and a voting-ticket-taker, and is reckoned simply as a king's elephant.
"Just so, monks, a monk possessed of five qualities is a food-eater and a space-occupier and a bed-and-chair-crusher and a voting-ticket-taker, and is reckoned simply as a monk. Which five? Here, monks, a monk is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects. Monks, a monk possessed of these five qualities is a food-eater and a space-occupier and a bed-and-chair-crusher and a voting-ticket-taker, and is reckoned simply as a monk." The eighth.
9.
The Discourse on the Unforgiving
139. "Monks, a king's elephant possessed of five factors is not worthy of a king, not fit for a king's use, and is not reckoned as a factor of the king himself. Which five? Here, monks, a king's elephant is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects.
"And how, monks, is a king's elephant not patient with forms? Here, monks, a king's elephant, gone into battle, having seen the elephant corps or having seen the cavalry or having seen the chariot corps or having seen the infantry, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with forms.
"And how, monks, is a king's elephant not patient with sounds? Here, monks, a king's elephant, gone into battle, having heard the sound of elephants or having heard the sound of horses or having heard the sound of chariots or having heard the sound of foot soldiers or having heard the sound of drums, tabors, conches, tom-toms, and cymbals, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with sounds.
"And how, monks, is a king's elephant not patient with odours? Here, monks, a king's elephant, gone into battle, having smelled the odour of urine and dung of those king's elephants that are well-born and frequent the battlefield, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with odours.
"And how, monks, is a king's elephant not patient with flavours? Here, monks, a king's elephant, gone into battle, having been deprived of one ration of grass and water, or having been deprived of two or three or four or five rations of grass and water, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with flavours.
"And how, monks, is a king's elephant not patient with tangible objects? Here, monks, a king's elephant, gone into battle, having been pierced by one arrow's force, or having been pierced by two or three or four or five arrows' force, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with tangible objects.
"Monks, a king's elephant possessed of these five factors is not worthy of a king, not fit for a king's use, and is not reckoned as a factor of the king himself.
"Just so, monks, a monk possessed of five factors is not worthy of offerings, not worthy of hospitality, not worthy of gifts, not worthy of reverential salutation, not an unsurpassed field of merit for the world. Which five? Here, monks, a monk is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects.
"And how, monks, is a monk not patient with forms? Here, monks, a monk, having seen a form with the eye, is attached to an enticing form, is not able to concentrate the mind. Thus, monks, a monk is not patient with forms.
"And how, monks, is a monk not patient with sounds? Here, monks, a monk, having heard a sound with the ear, is attached to an enticing sound, is not able to concentrate the mind. Thus, monks, a monk is not patient with sounds.
"And how, monks, is a monk not patient with odours? Here, monks, a monk, having smelled an odour with the nose, is attached to an enticing odour, is not able to concentrate the mind. Thus, monks, a monk is not patient with odours.
"And how, monks, is a monk not patient with flavours? Here, monks, a monk, having tasted a flavour with the tongue, is attached to an enticing flavour, is not able to concentrate the mind. Thus, monks, a monk is not patient with flavours.
"And how, monks, is a monk not patient with tangible objects? Here, monks, a monk, having touched a tangible object with the body, is attached to an enticing tangible object, is not able to concentrate the mind. Thus, monks, a monk is not patient with tangible objects.
"Monks, a monk possessed of these five qualities is not worthy of offerings, not worthy of hospitality, not worthy of gifts, not worthy of reverential salutation, not an unsurpassed field of merit for the world.
"Monks, a king's elephant possessed of five factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which five? Here, monks, a king's elephant is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects.
"And how, monks, is a king's elephant patient with forms? Here, monks, a king's elephant, gone into battle, having seen an elephant corps or having seen a cavalry or having seen a chariot corps or having seen an infantry, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with forms.
"And how, monks, is a king's elephant patient with sounds? Here, monks, a king's elephant, gone into battle, having heard the sound of elephants or having heard the sound of horses or having heard the sound of chariots or having heard the sound of foot soldiers or having heard the sound of drums, tabors, conches, tom-toms, and kettledrums, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with sounds.
"And how, monks, is a king's elephant patient with odours? Here, monks, a king's elephant, gone into battle, having smelled the odour of urine and dung of those king's elephants that are well-born and frequent the battlefield, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with odours.
"And how, monks, is a king's elephant patient with flavours? Here, monks, a king's elephant, gone into battle, deprived of one ration of grass and water, or deprived of two or three or four or five rations of grass and water, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with flavours.
"And how, monks, is a king's elephant patient with tangible objects? Here, monks, a king's elephant, gone into battle, pierced by one arrow shot, or pierced by two or three or four or five arrow shots, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with tangible objects.
"Monks, a king's elephant possessed of these five 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 five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which five? Here, monks, a monk is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects.
"And how, monks, is a monk patient with forms? Here, monks, a monk, having seen a form with the eye, is not attached to an enticing form, is able to concentrate the mind. Thus, monks, a monk is patient with forms.
"And how, monks, is a monk patient with sounds? Here, monks, a monk, having heard a sound with the ear, is not attached to enticing sounds, he is able to concentrate the mind. Thus, monks, a monk is patient with sounds.
"And how, monks, is a monk patient with odours? Here, monks, a monk, having smelled an odour with the nose, is not attached to enticing odours, he is able to concentrate the mind. Thus, monks, a monk is patient with odours.
"And how, monks, is a monk patient with flavours? Here, monks, a monk, having tasted a flavour with the tongue, is not attached to enticing flavours, he is able to concentrate the mind. Thus, monks, a monk is patient with flavours.
"And how, monks, is a monk patient with tangible objects? Here, monks, a monk, having touched a tangible object with the body, is not attached to enticing tangible objects, he is able to concentrate the mind. Thus, monks, a monk is patient with tangible objects.
"Monks, a monk possessed of these five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." The ninth.
10.
The Discourse on the Stream
140. "Monks, a king's elephant possessed of five factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which five? Here, monks, a king's elephant is a listener, a slayer, a protector, 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 a protector? Here, monks, a king's elephant, gone into battle, protects the front part of his body, protects the hind part of his body, protects his front feet, protects his hind feet, protects his head, protects his ears, protects his tusks, protects his trunk, protects his tail, protects his rider. Thus, monks, a king's elephant is a protector.
"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 five 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 five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which five? Here, monks, a monk is a listener, a slayer, a protector, 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, puts an end to them, brings them to obliteration. Thus, monks, a monk is a slayer.
"And how, monks, is a monk a guardian? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the eye-faculty; he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. Thus, monks, a monk is a guardian.
"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 five qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The tenth.
The Chapter on Kings is fourth.
Its summary:
Little dust, food-giver, not patient, and with the ear.