[140] Bhikkhus, possessing five factors a king's elephant is worthy of a king, fit for a king's use, and is reckoned as a very factor of a king. What five? Here, bhikkhus, a king's elephant is a listener, a destroyer, a guardian, an endurer, and a goer.
And how, bhikkhus, is a king's elephant a listener? Here, bhikkhus, whatever task the elephant trainer sets it, whether done before or never done before, the king's elephant, making it his object, attending to it, and directing his whole mind (citta) to it, listens with eager ears. It is in this way, bhikkhus, that a king's elephant is a listener. And how, bhikkhus, is a king's elephant a destroyer? Here, bhikkhus, a king's elephant, having gone into battle, destroys elephants and destroys elephant-riders, destroys horses and destroys horsemen, destroys chariots and destroys charioteers, and destroys foot soldiers. It is in this way, bhikkhus, that a king's elephant is a destroyer. And how, bhikkhus, is a king's elephant a guardian? Here, bhikkhus, a king's elephant, having gone into battle, guards its fore quarters, guards its hind quarters, guards its fore feet, guards its hind feet, guards its head, guards its ears, guards its tusks, guards its trunk, guards its tail, and guards its rider. It is in this way, bhikkhus, that a king's elephant is a guardian. And how, bhikkhus, is a king's elephant an endurer? Here, bhikkhus, a king's elephant, having gone into battle, patiently endures blows of spears, blows of swords, blows of arrows, blows of axes, and the resounding din of drums, kettledrums, conches, and tom-toms. It is in this way, bhikkhus, that a king's elephant is an endurer. And how, bhikkhus, is a king's elephant a goer? Here, bhikkhus, whatever quarter the elephant trainer sends it, whether gone to before or never gone to before, the king's elephant goes there swiftly indeed. It is in this way, bhikkhus, that a king's elephant is a goer. Possessing these five factors, bhikkhus, a king's elephant is worthy of a king, fit for a king's use, and is reckoned as a very factor of a king.
In just the same way, bhikkhus, possessing five qualities a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world. What five? Here, bhikkhus, a bhikkhu is a listener, a destroyer, a guardian, an endurer, and a goer.
And how, bhikkhus, is a bhikkhu a listener? Here, bhikkhus, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, a bhikkhu, making it his object, attending to it, and directing his whole mind to it, listens to the Dhamma with eager ears. It is in this way, bhikkhus, that a bhikkhu is a listener. And how, bhikkhus, is a bhikkhu a destroyer? Here, bhikkhus, a bhikkhu does not tolerate an arisen thought of sensual pleasures (kāmavitakka): he abandons it, dispels it, destroys it, terminates it, and obliterates it. An arisen thought of ill will (byāpādavitakka) … an arisen thought of harming (vihiṃsāvitakka) … arisen evil, unwholesome states, whenever they arise, he does not tolerate: he abandons them, dispels them, destroys them, terminates them … obliterates them. It is in this way, bhikkhus, that a bhikkhu is a destroyer. And how, bhikkhus, is a bhikkhu a guardian? Here, bhikkhus, having seen a form with the eye, a bhikkhu does not grasp at its signs (nimitta) and does not grasp at its secondary features; since, if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and grief (abhijjhā-domanassa) might flow in upon him, he practises for its restraint; he guards the eye faculty; he undertakes restraint of the eye faculty. Having heard a sound with the ear … having smelt an odour with the nose … having tasted a flavour with the tongue … having touched a tangible object with the body … having cognized a mental phenomenon with the mind, he does not grasp at its signs and does not grasp at its secondary features; since, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and grief might flow in upon him, he practises for its restraint; he guards the mind faculty; he undertakes restraint of the mind faculty. It is in this way, bhikkhus, that a bhikkhu is a guardian. And how, bhikkhus, is a bhikkhu an endurer? Here, bhikkhus, a bhikkhu is one who patiently endures cold and heat, hunger and thirst, contact with flies, mosquitoes, wind, sun, and creeping things, and ill-spoken, unwelcome ways of speech; he is of a nature to bear up under arisen bodily feelings (vedanā) that are painful, racking, sharp, piercing, disagreeable, displeasing, and menacing to life. It is in this way, bhikkhus, that a bhikkhu is an endurer. And how, bhikkhus, is a bhikkhu a goer? Here, bhikkhus, that quarter never gone to before in this long stretch of time — namely, the stilling of all formations, the relinquishment of all acquisitions (upadhi), the destruction of craving (taṇhā), dispassion, cessation, Nibbāna — a bhikkhu goes there swiftly indeed. It is in this way, bhikkhus, that a bhikkhu is a goer. Possessing these five qualities, bhikkhus, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world.
The Fourth Chapter: On Kings (Rājavagga).
Its summary:
The wheel, the follower, the king, in whatever quarter, and the two on aspiration,
He sleeps little, the eater of food, the impatient one, and the listener.
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The Fifth Chapter: Tikaṇḍakī (Tikaṇḍakīvagga)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.