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or slighted by two, or three, or four, or five servings of grass and water, he sinks down, he becomes dejected, he does not brace himself, he is unable to enter the battle. Thus, bhikkhus, a king's elephant is impatient with tastes. And how, bhikkhus, is a king's elephant impatient with tangibles? Here, bhikkhus, a king's elephant, having gone to battle, pierced by one swift arrow, or pierced by two, or three, or four, or five swift arrows, he sinks down, he becomes dejected, he does not brace himself, he is unable to enter the battle. Thus, bhikkhus, a king's elephant is impatient with tangibles. Indeed, bhikkhus, a king's elephant endowed with these five factors is not fit for a king, is not a king's possession, does not count as a king's asset. In the same way, bhikkhus, a bhikkhu endowed with these five factors is not worthy of offerings, is not worthy of hospitality, is not worthy of gifts, is not worthy of reverential salutation, is not an unsurpassed field of merit for the world. Which five? Here, bhikkhus, a bhikkhu is impatient with forms, impatient with sounds, impatient with smells, impatient with tastes, i patient with tangibles. “And how, bhikkhus, is a bhikkhu impatient with forms? Here, bhikkhus, a bhikkhu, having seen a form with the eye, becomes infatuated with forms that are alluring, he is unable to compose his mind. Thus, bhikkhus, is a bhikkhu impatient with forms. “And how, bhikkhus, is a bhikkhu impatient with sounds? Here, bhikkhus, a bhikkhu, having heard a sound with the ear, becomes infatuated with sounds that are alluring, he is unable to compose his mind. Thus, bhikkhus, is a bhikkhu impatient with sounds. “And how, bhikkhus, is a bhikkhu impatient with odors? Here, bhikkhus, a bhikkhu, having smelled an odor with the nose, becomes infatuated with odors that are alluring, he is unable to compose his mind. Thus, bhikkhus, is a bhikkhu impatient with odors. “And how, bhikkhus, is a bhikkhu impatient with flavors? Here, bhikkhus, a bhikkhu, having tasted a flavor with the tongue, becomes infatuated with flavors that are alluring, he is unable to compose his mind. Thus, bhikkhus, is a bhikkhu impatient with flavors. “And how, bhikkhus, is a bhikkhu impatient with tangibles? Here, bhikkhus, a bhikkhu, having felt a tangible with the body, becomes infatuated with tangibles that are alluring, he is unable to compose his mind. Thus, bhikkhus, is a bhikkhu impatient with tangibles. “Possessed of these five qualities, bhikkhus, a bhikkhu 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. “Possessed of five qualities, bhikkhus, a king’s elephant is worthy of a king, fit for a king, and is reckoned as a royal asset. Which five? Here, bhikkhus, a king’s elephant is patient with forms, patient with sounds, patient with odors, patient with flavors, patient with tangibles. “And how, bhikkhus, is a king’s elephant patient with forms? Here, bhikkhus, a king’s elephant, having gone into battle, having seen an elephant corps, or having seen a cavalry corps, or having seen a chariot corps, or having seen an infantry corps, he does not falter, he does not despair, he stands firm, he is able to enter battle. Thus, bhikkhus, a king's elephant is patient with forms. And how, bhikkhus, is a king's elephant patient with sounds? Here, bhikkhus, a king's elephant, having gone to 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 infantry, or having heard the sound of drums, kettledrums, conchs, and cymbals, he does not falter, he does not despair, he stands firm, he is able to enter battle. Thus, bhikkhus, a king's elephant is patient with sounds. And how, bhikkhus, is a king's elephant patient with odors? Here, bhikkhus, a king's elephant, having gone to battle, having smelled the odor of urine and excrement of those royal elephants that are well-bred and battle-trained, he does not falter, he does not despair, he stands firm, he is able to enter battle. Thus, bhikkhus, a king's elephant is patient with odors. And how, bhikkhus, is a king's elephant patient with tastes? Here, bhikkhus, a king's elephant, having gone to battle, deprived of one serving of grass and water, or deprived of two, or three, or four, or five servings of grass and water, he does not falter, he does not despair, he stands firm, he is able to enter battle. Thus, bhikkhus, a king's elephant is patient with tastes. And how, bhikkhus, is a king's elephant patient with tangibles? Here, bhikkhus, a king's elephant, having gone to battle, pierced by one arrow-shot, or pierced by two, or three, or four, or five arrow-shots, he does not falter, he does not despair, he stands firm, he is able to enter battle. Thus, bhikkhus, a king's elephant is patient with tangibles. Possessed of these five qualities, bhikkhus, a king's elephant is worthy of a king, fit for a king, and is reckoned as a royal asset. Even so, O, monks, a monk endowed with 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 tolerant of forms, tolerant of sounds, tolerant of odors, tolerant of tastes, tolerant of tactile sensations. And how, monks, is a monk tolerant of forms? Here, monks, having seen a form with the eye, a monk does not become infatuated with forms that arouse passion, he is able to compose his mind. Thus, monks, a monk is tolerant of forms. And how, monks, is a monk tolerant of sounds? Here, monks, having heard a sound with the ear, a monk does not become infatuated with sounds that arouse passion, he is able to compose his mind. Thus, monks, a monk is tolerant of sounds. And how, monks, is a monk tolerant of odors? Here, monks, having smelled an odor with the nose, a monk does not become infatuated with odors that arouse passion, he is able to compose his mind. Thus, monks, a monk is tolerant of odors. And how, monks, is a monk tolerant of tastes? Here, monks, having tasted a taste with the tongue, a monk does not become infatuated with tastes that arouse passion, he is able to compose his mind. Thus, monks, a monk is tolerant of tastes. And how, monks, is a monk tolerant of tactile sensations? Here, monks, having felt a tactile sensation with the body, a monk does not become infatuated with tactile sensations that arouse passion, he is able to compose his mind. Thus, monks, a monk is tolerant of tactile sensations. Monks, a monk endowed with 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 endowed with five qualities is fit for a king, worthy of a king's use, considered a king's asset... goes. With which five? Here, monks, a king’s elephant is a hearer, and a striker, and a protector, and an endurer, and a goer. “And how, monks, is a king’s elephant a hearer? Here, monks, a king’s elephant, whatever task the elephant-trainer makes it do—whether it has been done before or not done before—takes that to heart, pays attention, gathers it all with its mind, and listens with an attentive ear. Thus, monks, a king’s elephant is a hearer. “And how, monks, is a king’s elephant a striker? Here, monks, 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, monks, a king’s elephant is a striker. “And how, monks, is a king’s elephant a protector? Here, monks, a king’s elephant, gone to battle, protects its front body, protects its rear body, protects its front legs, protects its rear legs, protects its head, protects its ears, protects its tusks, protects its trunk, protects its tail, protects its elephant-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 to battle, is an endurer of spear-blows, of sword-blows, of arrow-blows, of axe-blows, of the sounds of drums, kettledrums, conch-shells, and tom-toms. 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, whatever direction the elephant-trainer sends it—whether it has been gone to before or not gone to before—it is a swift goer to that. Thus, monks, a king’s elephant is a goer. is. Indeed, monks, endowed with these five qualities, a king's elephant is worthy of a king, fit for a king's use, and is reckoned as a royal asset. Even so, monks, endowed with five qualities, a monk is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverence, an unsurpassed field of merit for the world. Which five? Here, monks, a monk is a hearer, and a destroyer, and a guardian, 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 are being taught, the monk pays attention, takes it to heart, applies his whole mind, and listens to the Dhamma with attentive ear. Thus, monks, is a monk a hearer. And how, monks, is a monk a destroyer? Here, monks, a monk does not tolerate an arisen thought of sensual desire; he abandons it, dispels it, makes an end of it, brings it to an end. He does not tolerate an arisen thought of ill-will; he abandons it, dispels it, makes an end of it, brings it to an end. He does not tolerate an arisen thought of harm; he abandons it, dispels it, makes an end of it, brings it to an end. He does not tolerate any arisen evil unwholesome states; he abandons them, dispels them, makes an end of them, brings them to an end. Thus, monks, is a monk a destroyer.