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This, bhikkhus, is the fourth fine thoroughbred person existing, found in the world. These, bhikkhus, are the four fine thoroughbred persons existing, found in the world. The Third. 4. The Discourse on the Elephant 114. “Endowed with four qualities, bhikkhus, a king's elephant is worthy of a king, fit for a king's use, and is reckoned as a king's asset. Which four? Here, bhikkhus, a king's elephant is a listener, a striker, a patient one, and a goer. “And how, bhikkhus, is a king's elephant a listener? Here, bhikkhus, whatever task the elephant-trainer makes it do – whether it has done it before or not – it pays attention to that, takes it to heart, applies its whole mind, and listens with an attentive ear. Thus, bhikkhus, is a king's elephant a listener. “And how, bhikkhus, is a king's elephant a striker? Here, bhikkhus, a king's elephant, gone to battle, strikes elephants, strikes elephant-riders, strikes horses, strikes horse-riders, strikes chariots, strikes charioteers, strikes foot-soldiers. Thus, bhikkhus, is a king's elephant a striker. “And how, bhikkhus, is a king's elephant a patient one? Here, bhikkhus, a king's elephant, gone to battle, is patient with spear-blows, sword-blows, arrow-blows, axe-blows, and the sounds of drums, kettledrums, conches, and tom-toms. Thus, bhikkhus, is a king's elephant a patient one. “And how, Monks, how is the king's elephant a goer? Here, monks, the king's elephant, wherever the elephant-tamer-driver sends it— whether it has gone before or has not gone before— it quickly goes there. Thus, monks, is the king's elephant a goer. Indeed, monks, endowed with these four qualities, the king's elephant is worthy of a king, fit for a king, and is reckoned as a limb of the king. Even so, monks, a monk endowed with four qualities is worthy of offerings... the unsurpassed field of merit for the world. Which four? Here, monks, a monk is a hearer, and a slayer, and an endurer, and a goer. And how, monks, is a monk a hearer? Here, monks, when the Dhamma and Vinaya proclaimed by the Tathāgata is being taught, the monk makes it his core, pays attention, applies his whole mind, and listens to the Dhamma with an attentive ear. Thus, monks, is a monk a hearer. And how, monks, is a monk a slayer? Here, monks, a monk does not tolerate a arisen thought of sensual desire, he abandons it, dispels it, slays it, makes it disappear, brings it to an end. He does not tolerate an arisen thought of ill-will... He does not tolerate an arisen thought of harm... He does not tolerate any arisen evil, unwholesome states, he abandons them, dispels them, slays them, makes them disappear, brings them to an end. Thus, monks, is a monk a slayer. And how, monks, is a monk an endurer? Here, monks, a monk is patient with cold, with heat, with hunger, with thirst, with the touch of gnats, mosquitoes, wind, sun, and creeping things, with ill-spoken, ill-approached words, he is of a nature to endure arisen bodily feelings that are painful, sharp, harsh, bitter, unpleasant, disagreeable, life-threatening. Thus, monks, A monk is a goer. "And how, monks, is a monk a goer? Here, monks, that direction not gone to before by this long journey, that is, the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna— that he quickly goes to. Thus, monks, a monk is a goer. Endowed with these four qualities, monks, a monk is worthy of offerings... an unsurpassed field of merit for the world." The Fourth. 5. The Standpoint Sutta "There are these four standpoints, monks. Which four? There is, monks, a standpoint unpleasant to do; and that, being done, leads to harm. There is, monks, a standpoint unpleasant to do; and that, being done, leads to benefit. There is, monks, a standpoint pleasant to do; and that, being done, leads to harm. There is, monks, a standpoint pleasant to do; and that, being done, leads to benefit. "Among these, monks, that standpoint unpleasant to do; and that, being done, leads to harm— this, monks, is a standpoint which one thinks should not be done by both means. And that standpoint unpleasant to do; by this too, one thinks, it should not be done. And that standpoint being done, leads to harm; by this too, one thinks, it should not be done. This, monks, is a standpoint which one thinks should not be done by both means. "Among these, monks, that standpoint unpleasant to do; and that, being done, leads to benefit— in this standpoint, monks, the fool and the wise person are to be known by their human strength, human energy, human endeavor. The fool, monks, does not reflect thus: 'Although this standpoint is unpleasant to do; yet this standpoint, being done, leads to his welfare.' He does not do that deed. That deed, not done by him, leads to his harm. But a wise person, monks, reflects thus: 'Although this deed is unpleasant to do, yet this deed, being done, leads to welfare.' He does that deed. That deed, being done by him, leads to welfare. "Here, monks, as to that deed which is pleasant to do; and which, being done, leads to harm – in this case too, monks, the fool and the wise person are to be known by their human strength, human energy, human endeavor. A fool, monks, does not reflect thus: 'Although this deed is pleasant to do, yet this deed, being done, leads to harm.' He does that deed. That deed, being done by him, leads to harm. But a wise person, monks, reflects thus: 'Although this deed is pleasant to do, yet this deed, being done, leads to harm.' He does not do that deed. That deed, not done by him, leads to welfare. "Here, monks, as to that deed which is pleasant to do, and which, being done, leads to welfare – this deed, monks, is considered to be done by both. Because it is a deed pleasant to do, it is considered to be done; and because it is a deed, being done, leads to welfare, it is considered to be done. This deed, monks, is considered to be done by both. These, monks, are the four deeds." The Fifth. 6. The Discourse on Heedfulness 116. "By four things, monks, heedfulness should be practiced. Which four? Monks, abandon misconduct in body, develop good conduct in body; and do not be heedless in that. Monks, abandon misconduct in speech, develop good conduct in speech; Indeed, do not be heedless there. Monks, abandon misconduct of mind, develop good conduct of mind; and do not be heedless there. Monks, abandon wrong view, develop right view; and do not be heedless there. Indeed, monks, when a monk's bodily misconduct is abandoned, bodily good conduct is developed, verbal misconduct is abandoned, verbal good conduct is developed, mental misconduct is abandoned, mental good conduct is developed, wrong view is abandoned, right view is developed, he does not fear death in the next world. The Sixth. 7. The Discourse on Protection Monks, in four instances, heedfulness regarding oneself, mindfulness, and protection of mind should be practiced. Which four? 'May my mind not be stained by things that stain'— heedfulness regarding oneself, mindfulness, and protection of mind should be practiced; 'may my mind not be corrupted by things that corrupt'— heedfulness regarding oneself, mindfulness, and protection of mind should be practiced; 'may my mind not be deluded by things that delude'— heedfulness regarding oneself, mindfulness, and protection of mind should be practiced; 'may my mind not be intoxicated by things that intoxicate'— heedfulness regarding oneself, mindfulness, and protection of mind should be practiced. Indeed, monks, when a monk's mind is not stained by things that stain, due to being free from lust, his mind is not corrupted by things that corrupt, due to being free from hatred, his mind is not deluded by things that delude, due to being free from delusion, his mind is not intoxicated by things that intoxicate, due to being free from intoxication, he does not tremble, does not quake, does not waver, does not fall into terror, nor does he go by the word of any ascetic. The Seventh. 8. The Discourse on Inspiring Places Monks, there are these four places that are inspiring and to be seen by a faithful young man of good family. Which four? 'Here the Tathāgata was born'— monks, this is an inspiring place to be seen by a faithful young man of good family. 'Here the Tathāgata attained unsurpassed perfect self-awakening... "Here the Tathāgata was fully enlightened," monks, "is a place to be seen and inspiring for a faithful young man." "Here the Tathāgata set in motion the unsurpassed Wheel of Dhamma," monks, "is a place to be seen and inspiring for a faithful young man." "Here the Tathāgata attained final Nibbāna, without any remainder of clinging," monks, "is a place to be seen and inspiring for a faithful young man." "These, monks, are the four places to be seen and inspiring for a faithful young man." The Eighth. 9. The First Discourse on Fears "These, monks, are four fears. Which four? The fear of birth, the fear of old age, the fear of sickness, the fear of death – these, monks, are the four fears." The Ninth. 10. The Second Discourse on Fears "These, monks, are four fears. Which four? The fear of fire, the fear of water, the fear of kings, the fear of thieves – these, monks, are the four fears." The Tenth. The Second Chapter on Kesi. Its Summary – Kesi, Speed, and Goad, Elephant, the fifth by place; Diligence and Protection, and Inspiring, and two Fears.