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The charioteer strives to remove them from him. And he is a bearer of burdens. He generates the thought: "Let other horses bear burdens or not, I will bear burdens here." And when going, he goes by the straight path. He is strong, displaying strength until the end of life and death. With these eight qualities, monks, a king's noble thoroughbred horse is worthy of a king, fit for a king, and is reckoned as a king's limb. Even so, monks, a monk endowed with eight qualities is worthy of offerings... the unsurpassed field of merit for the world. With which eight? Here, monks, a monk is virtuous, he dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. Whatever food they give him — coarse or refined — he consumes it carefully, without being distressed. He is disgusted by misconduct of body, misconduct of speech, misconduct of mind; he is disgusted by the entering upon various evil, unwholesome states. He is gentle, easy to live with, and does not disturb other monks. Whatever deceptions, frauds, crookedness, or deviousness he has, he reveals them as they are to the Teacher, or to discerning fellow practitioners. The Teacher, or discerning fellow practitioners, strive to remove them from him. And he is a trainee. He generates the thought: "Let other monks train or not, I will train here." And when going, he goes by the straight path. goes. Therein, this is the straight path, that is to say— right view… …right concentration. He dwells with aroused energy: ‘Let skin and sinews and bones remain, let flesh and blood dry up in the body; that which is to be attained by human strength, by human energy, by human endeavor, I will not cease my energy until I have attained it.’ Monks, a bhikkhu endowed with these eight qualities is worthy of offerings… …an unsurpassed field of merit for the world.” The Third. 4. The Discourse on the Horse-Flaws 14. “Monks, I will teach you eight horse-flaws and eight horse-faults, eight human-flaws and eight human-faults. Listen to that, pay careful attention; I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One spoke this: “And what, monks, are the eight horse-flaws and eight horse-faults? Here, monks, a certain horse-flaw, when told ‘go!’, when pricked, when urged by the charioteer, retreats backwards, and pushes the chariot from behind. Such a horse-flaw, monks, is found here. This, monks, is the first horse-fault. “Again, further, monks, a certain horse-flaw, when told ‘go!’, when pricked, when urged by the charioteer, leaps backward, strikes the pole, breaks the triple-shaft. Such a horse-flaw, monks, is found here. This, monks, is the second horse-fault. “Again, further, monks, a certain horse-flaw, when told ‘go!’, when pricked, when urged by the charioteer, lifts its thigh onto the chariot-pole, and crushes the chariot-pole itself. Such a horse-flaw, monks, is found here. This, monks, is the third horse-fault. “Again, further, monks, a certain horse-flaw, when told ‘go!’, when pricked, when urged by the charioteer, takes the wrong path, makes the chariot overturn. Such a one, monks, is a certain unruly horse. This, monks, is the fourth fault of a horse. Again, furthermore, monks, a certain unruly horse, when told 'Go!', being pricked and urged by the charioteer, leaps, raises its front body, lifts its front legs. Such a one, monks, is a certain unruly horse. This, monks, is the fifth fault of a horse. Again, furthermore, monks, a certain unruly horse, when told 'Go!', being pricked and urged by the charioteer, disregarding the charioteer, disregarding the goad-stick, tearing the bit with its teeth, goes wherever it pleases. Such a one, monks, is a certain unruly horse. This, monks, is the sixth fault of a horse. Again, furthermore, monks, a certain unruly horse, when told 'Go!', being pricked and urged by the charioteer, neither advances nor retreats, but stands fixed like a post right there. Such a one, monks, is a certain unruly horse. This, monks, is the seventh fault of a horse. Again, furthermore, monks, a certain unruly horse, when told 'Go!', being pricked and urged by the charioteer, drawing in its front legs, and drawing in its hind legs, sits down on all four legs right there. Such a one, monks, is a certain unruly horse. This, monks, is the eighth fault of a horse. These, monks, are the eight unruly horses and the eight faults of a horse. And what, monks, are the eight unruly persons and the eight faults of a person? Here, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, dismisses it with forgetfulness, saying, 'I don't remember.' Just as that unruly horse, monks, when told 'Go!', being pricked and urged... From there, the charioteer retreats backward, turns the chariot from behind; such a person, monks, I declare this individual to be. Such a one, too, monks, is a certain unruly man. This, monks, is the first fault of a man. Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, lashes out at the accuser himself – ‘What indeed is there in your foolish, inarticulate talk! Do you even think you have something to say!’ Just as, monks, that unruly horse, when told ‘Go!’, being pricked and urged by the charioteer, leaps backward, strikes the shaft, and breaks the triple-tree; such a person, monks, I declare this individual to be. Such a one, too, monks, is a certain unruly man. This, monks, is the second fault of a man. Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, turns the accusation back on the accuser himself – ‘You yourself have committed such and such an offense, you should deal with that first!’ Just as, monks, that unruly horse, when told ‘Go!’, being pricked and urged by the charioteer, throws its weight against the pole and crushes the pole itself; such a person, monks, I declare this individual to be. Such a one, too, monks, is a certain unruly man. This, monks, is the third fault of a man. Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, responds with something else, diverts the conversation externally, and reveals anger, ill-will, and displeasure. Just as, monks, that unruly horse, when told ‘Go!’, being pricked and urged by the charioteer, takes to the wrong path, and overturns the chariot; such a person, monks, I declare this individual to be. Such a one, too, monks, is a certain unruly man. This This, monks, is the fourth fault of a person. Again, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, flails his arms in the midst of the Sangha. Just as, monks, a wild horse, when told "Go!", when pricked and urged by the charioteer, leaps, raises its forebody, and its forelegs; I declare, monks, this person to be like that. Such a wild person, monks, is found here in some cases. This, monks, is the fifth fault of a person. Again, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, disregarding the Sangha, disregarding the accuser, goes away wherever he pleases, still guilty of the offense. Just as, monks, a wild horse, when told "Go!", when pricked and urged by the charioteer, disregarding the charioteer, disregarding the goad-stick, breaks the bit with its teeth and goes away wherever it pleases; I declare, monks, this person to be like that. Such a wild person, monks, is found here in some cases. This, monks, is the sixth fault of a person. Again, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, says, "I am not guilty, nor am I guilty," and by his silence, he harasses the Sangha. Just as, monks, a wild horse, when told "Go!", when pricked and urged by the charioteer, neither advances nor retreats, but stands there rooted to the spot; I declare, monks, this person to be like that. Such a wild person, monks, is found here in some cases. This, monks, is the seventh fault of a person. Again, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, says this: "Why, venerable sirs, are you so excessively busy with me, that [this word is not in the Sinhala manuscript] now I will renounce the training and return to a lower state.’ So, having renounced the training and returned to a lower state, he says this: ‘Now, venerable sirs, be pleased!’ Just as, bhikkhus, a wild horse, when told ‘Go!’, being pricked and urged by the charioteer, draws in its front legs and draws in its hind legs and sits down right there on all four legs; I say, bhikkhus, that this person is like that. Such a person, bhikkhus, is sometimes a wild man. This, bhikkhus, is the eighth fault of a man. These, bhikkhus, are the eight wild men and the eight faults of men.” Fourth. 5. Discourse on Stains “There are, bhikkhus, these eight stains. Which eight? Non-recitation, bhikkhus, is the stain of chants; Non-exertion, bhikkhus, is the stain of houses; Laziness, bhikkhus, is the stain of beauty; Heedlessness, bhikkhus, is the stain of a guardian; Misconduct, bhikkhus, is the stain of a woman; Stinginess, bhikkhus, is the stain of a giver; Evil, unwholesome states, bhikkhus, are stains in this world and the next; From that, bhikkhus, a stain worse than stains is ignorance, the supreme stain. These, bhikkhus, are the eight stains.” “Non-recitation is the stain of chants, Non-exertion is the stain of houses; Laziness is the stain of beauty, Heedlessness is the stain of a guardian. “Misconduct is the stain of a woman, Stinginess is the stain of a giver; Evil states are indeed stains, In this world and the next; From that, a stain worse than stains, Ignorance is the supreme stain.” Fifth. 6. Discourse on the Messenger