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(12) 2. Kesi Chapter 1. Kesi Sutta 111. Then Kesi, the horse-trainer, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. As Kesi, the horse-trainer, sat to one side, the Blessed One said to him: "You, Kesi, are known as a horse-trainer. How, Kesi, do you train a horse?" "Venerable sir, I train a horse gently, I train it harshly, I train it gently and harshly." "If, Kesi, a horse does not respond to gentle training, does not respond to harsh training, does not respond to gentle and harsh training, what do you do with it?" "If, Venerable sir, a horse does not respond to gentle training, does not respond to harsh training, does not respond to gentle and harsh training, I kill it, Venerable sir. Why? So that there may be no discredit to my teacher's lineage." "But the Blessed One, Venerable sir, is the unsurpassed trainer of men to be tamed. How, Venerable sir, does the Blessed One train a man to be tamed?" "I, Kesi, train a man to be tamed gently, I train him harshly, I train him gently and harshly. Herein, Kesi, in the gentle method, it is thus: 'This is good bodily conduct, this is the result of good bodily conduct; this is good verbal conduct, this is the result of good verbal conduct; this is good mental conduct, this is the result of good mental conduct; these are devas, these are humans.' Herein, Kesi, in the harsh method, it is thus: 'This is bad bodily conduct, this is the result of bad bodily conduct; this is bad verbal conduct, this is the result of bad verbal conduct; this is bad mental conduct, this is the result of bad mental conduct; this is hell, this is the animal realm, this is the realm of hungry ghosts.'" "Herein, Kesi, in the gentle and harsh method, it is thus: 'This is good bodily conduct, this is the result of good bodily conduct; this is bad bodily conduct, this is the result of bad bodily conduct; this is good verbal conduct, this is the result of good verbal conduct; this is bad verbal This is the result of well-spoken speech, this is the result of ill-spoken speech, this is the result of well-done bodily action, this is the result of ill-done bodily action, this is the result of well-done mental action, this is the result of ill-done mental action, these are devas, these are humans, this is hell, this is the animal realm, this is the realm of hungry ghosts." "If, venerable sir, that person to be tamed does not come to discipline through gentleness, does not come to discipline through harshness, does not come to discipline through both gentleness and harshness, what does the Blessed One do with him?" "If, Kesi, a person to be tamed does not come to discipline through gentleness, does not come to discipline through harshness, does not come to discipline through both gentleness and harshness, I kill him, Kesi." "Indeed, venerable sir, the Blessed One does not permit the taking of life. Yet the Blessed One says, 'I kill him, Kesi'!" "It is true, Kesi! The Tathāgata does not permit the taking of life. But if a person to be tamed does not come to discipline through gentleness, does not come to discipline through harshness, does not come to discipline through both gentleness and harshness, the Tathāgata does not consider him worthy of being spoken to or instructed, nor do discerning fellow monastics consider him worthy of being spoken to or instructed. This is killing, Kesi, in the Noble One's discipline— when the Tathāgata does not consider him worthy of being spoken to or instructed, nor do discerning fellow monastics consider him worthy of being spoken to or instructed." "Indeed, venerable sir, that one is truly slain— whom the Tathāgata does not consider worthy of being spoken to or instructed, nor do discerning fellow monastics consider him worthy of being spoken to or instructed. Excellent, venerable sir! Excellent, venerable sir! ... May the Blessed One remember me as a lay follower, who has taken refuge for life from this day forward." The First. 2. The Discourse on Speed 112. "Monks, endowed with four qualities, a king's excellent thoroughbred horse is worthy of a king, fit for a king, and is reckoned as a king's asset. Which four? Straightness, speed, endurance, and gentleness— Monks, endowed with these four qualities, a king's excellent thoroughbred horse is worthy of a king, fit for a king, and is reckoned as a king's asset. He attains the designation of a conch. “Even so, monks, a bhikkhu endowed with four qualities is worthy of offerings, (and so on), an unsurpassed field of merit for the world. With which four? With straightforwardness, with swiftness, with patience, with gentleness – Indeed, monks, a bhikkhu endowed with these four qualities is worthy of offerings, (and so on), an unsurpassed field of merit for the world.” The Second. 3. The Goad Sutta 113. “These four, monks, are excellent thoroughbred horses, existing, found in the world. Which four? Here, monks, a certain excellent thoroughbred horse, seeing the shadow of the goad, is stirred, experiences urgency – ‘What will the horse-trainer make me do today? How shall I respond to it?’ Such a kind of excellent thoroughbred horse, monks, is found here. This, monks, is the first excellent thoroughbred horse, existing, found in the world. “Furthermore, monks, a certain excellent thoroughbred horse here, does not indeed, seeing the shadow of the goad, become stirred, experience urgency, but rather, pierced by the hair-prick, is stirred, experiences urgency – ‘What will the horse-trainer make me do today? How shall I respond to it?’ Such a kind of excellent thoroughbred horse, monks, is found here. This, monks, is the second excellent thoroughbred horse, existing, found in the world. “Furthermore, monks, a certain excellent thoroughbred horse here, does not indeed, seeing the shadow of the goad, become stirred, experience urgency, nor, pierced by the hair-prick, is stirred, experiences urgency, but rather, pierced by the skin-prick, is stirred, experiences urgency – ‘What will the horse-trainer make me do today? How shall I respond to it?’ Such a kind of excellent thoroughbred horse, monks, is found here. This, monks, is the third excellent thoroughbred horse, existing, found in the world. “Furthermore, mo Monks, here, a certain noble thoroughbred horse does not become agitated, does not feel urgency, when it sees the shadow of the goad, nor when it is pierced through the hair, nor when it is pierced through the skin, but when it is pierced through the bone, it becomes agitated, it feels urgency – ‘What will the horse-trainer make me do today? How shall I respond to him?’ Such a noble thoroughbred horse, Monks, is found here. This, Monks, is the fourth noble thoroughbred horse existing, found in the world. These, Monks, are the four noble thoroughbred horses existing, found in the world. Just so, Monks, there are these four noble thoroughbred persons existing, found in the world. Which four? Here, Monks, a certain noble thoroughbred person hears – ‘In such and such a village or town, a woman or a man is afflicted or has died.’ He becomes agitated by that, he feels urgency. Agitated, he strives wisely. Having striven, he realizes the ultimate truth with the body, and sees it by penetrating with wisdom. Just as that noble thoroughbred horse, Monks, becomes agitated, feels urgency, when it sees the shadow of the goad; I say, Monks, this noble thoroughbred person is like that. Such a noble thoroughbred person, Monks, is found here. This, Monks, is the first noble thoroughbred person existing, found in the world. Again, further, Monks, a certain noble thoroughbred person does not hear – ‘In such and such a village or town, a woman or a man is afflicted or has died,’ but he himself sees a woman or a man afflicted or dead. He becomes agitated by that, he feels urgency. Agitated, he strives wisely. Having striven, Having exerted himself, with the body he realizes the ultimate truth, and with wisdom he penetrates and sees. Just as, monks, a fine thoroughbred horse, pierced by a hair's tip, is stirred, experiences urgency; so, monks, do I speak of this fine thoroughbred person. Such a one, monks, here is a fine thoroughbred person. This, monks, is the second fine thoroughbred person existing, found in the world. Furthermore, monks, here a certain fine thoroughbred person does not hear: 'In such and such a village or town, a woman or man is suffering or has died.' Nor does he himself see a woman or man suffering or dead. But a relative or blood-relation of his is suffering or has died. He is stirred by that, experiences urgency. Stirred, he strives appropriately. Having exerted himself, with the body he realizes the ultimate truth, and with wisdom he penetrates and sees. Just as, monks, a fine thoroughbred horse, pierced by the hide, is stirred, experiences urgency; so, monks, do I speak of this fine thoroughbred person. Such a one, monks, here is a fine thoroughbred person. This, monks, is the third fine thoroughbred person existing, found in the world. Furthermore, monks, here a certain fine thoroughbred person does not hear: 'In such and such a village or town, a woman or man is suffering or has died.' Nor does he himself see a woman or man suffering or dead. Nor is a relative or blood-relation of his suffering or dead. But he himself is afflicted by bodily feelings that are painful, sharp, severe, harsh, bitter, disagreeable, unpleasant, and life-threatening. He is stirred by that, experiences urgency. Stirred, he strives appropriately. Having exerted himself, with the body he realizes the ultimate truth, and with wisdom he penetrates and sees. and realizes it, and sees it by penetrating with wisdom. Just as, bhikkhus, a fine thoroughbred horse, pierced by eight goads, is stirred and agitated; so, bhikkhus, do I declare this fine thoroughbred person to be. Such a fine thoroughbred person, bhikkhus, is found here.