MN96: Esukārīsutta - With Esukārī
- DG BB TBW © Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then the brahmin Esukārī went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said:
“Master Gotama, the brahmins prescribe four levels of service. They prescribe the level of service towards a brahmin, the level of service towards a noble, the level of service towards a merchant, and the level of service towards a worker. Therein, Master Gotama, the brahmins prescribe this as the level of service towards a brahmin: a brahmin may serve a brahmin, a noble may serve a brahmin, a merchant may serve a brahmin, and a worker may serve a brahmin. That is the level of service towards a brahmin that the brahmins prescribe. Master Gotama, the brahmins prescribe this as the level of service towards a noble: a noble may serve a noble, a merchant may serve a noble, and a worker may serve a noble. That is the level of service towards a noble that the brahmins prescribe. Master Gotama, the brahmins prescribe this as the level of service towards a merchant: a merchant may serve a merchant and a worker may serve a merchant. That is the level of service towards a merchant that the brahmins prescribe. Master Gotama, the brahmins prescribe this as the level of service towards a worker: only a worker may serve a worker; for who else could serve a worker? That is the level of service towards a worker that the brahmins prescribe. What does Master Gotama say about this?”
2"Well, brahmin, has all the world authorised the brahmins to prescribe these four levels of service?" — "No, Master Gotama." — "Suppose, brahmin, they were to force a cut of meat upon a poor, penniless, destitute man and tell him: ‘Good man, you must eat this meat and pay for it’; so too, without the consent of those other recluses and brahmins, the brahmins nevertheless prescribe those four levels of service.
"I do not say, brahmin, that all are to be served, nor do I say that none are to be served. For if, when serving someone, one becomes worse and not better because of that service, then I say that he should not be served. And if, when serving someone, one becomes better and not worse because of that service, then I say that he should be served.
If they were to ask a noble thus: 'Which of these should you serve - one in whose service you become worse and not better when serving him, or one in whose service you become better and not worse when serving him: answering rightly, a noble would answer thus: ‘I should not serve the one in whose service I become worse and not better when serving him; I should serve the one in whose service I become better and not worse when serving him.’
"If they were to ask a brahmin … to ask a merchant … to ask a worker … answering rightly, a worker would answer thus: ‘I should not serve the one in whose service I become worse and not better when serving him; I should serve the one in whose service I become better and not worse when serving him.’
"I do not say, brahmin, that one is better because one is from an aristocratic family, nor do I say that one is worse because one is from an aristocratic family. I do not say that one is better because one is of great beauty, nor do I say that one is worse because one is of great beauty. I do not say that one is better because one is of great wealth, nor do I say that one is worse because one is of great wealth.
3"For here, brahmin, one from an aristocratic family may kill living beings, take what is not given, misconduct himself in sensual pleasures, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill will, and hold wrong view. Therefore I do not say that one is better because one is from an aristocratic family. But also, brahmin, one from an aristocratic family may abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from malicious speech, from harsh speech, and from gossip, and he may be uncovetous, have a mind without ill will, and hold right view. Therefore I do not say that one is worse because one is from an aristocratic family.
4"Here, brahmin, one of great beauty … one of great wealth may kill living beings … and hold wrong view. Therefore I do not say that one is better because one is of great beauty … of great wealth. But also, brahmin, one of great beauty … of great wealth may abstain from killing living beings … and hold right view. Therefore I do not say that one is worse because one is of great beauty … of great wealth.
"I do not say, brahmin, that all are to be served, nor do I say that none are to be served. For if, when serving someone, one's faith, virtue, learning, generosity, and wisdom increase in his service, then I say that he should be served."
5When this was said, the brahmin Esukārī said to the Blessed One: "Master Gotama, the brahmins prescribe four types of wealth. They prescribe the wealth of a brahmin, the wealth of a noble, the wealth of a merchant, and the wealth of a worker. "Therein, Master Gotama, the brahmins prescribe this as the wealth of a brahmin — wandering for alms;[n.894] MA: It had been an ancient practice among the brahmins to wander for alms even when they possessed great wealth. a brahmin who spurns his own wealth, wandering for alms, abuses his duty like a guard who takes what has not been given. That is the wealth of a brahmin which the brahmins prescribe. Master Gotama, the brahmins prescribe this as the wealth of a noble — the bow and quiver; a noble who spurns his own wealth, the bow and quiver, abuses his duty like a guard who takes what has not been given. That is the wealth of a noble which the brahmins prescribe. Master Gotama, the brahmins prescribe this as the wealth of a merchant — farming and cattle-breeding;[n.895] Although agriculture may seem a strange occupation for one described as a merchant, it should be understood that the vessas not only ran the urban business enterprises, but also owned and supervised agrarian undertakings. a merchant who spurns his own wealth, farming and cattle-breeding, abuses his duty like a guard who takes what has not been given. That is the wealth of a merchant which the brahmins prescribe. Master Gotama, the brahmins prescribe this as the wealth of a worker — the sickle and carrying-pole; a worker who spurns his own wealth, the sickle and carrying-pole, abuses his duty like a guard who takes what has not been given. That is the wealth of a worker which the brahmins prescribe. What does Master Gotama say about this?"
6–7"Well, brahmin, has all the world authorised the brahmins to prescribe these four types of wealth?" — "No, Master Gotama." — "Suppose, brahmin, they were to force a cut of meat upon a poor, penniless, destitute man and tell him: ‘Good man, you must eat this meat and pay for it’; so too, without the consent of those other recluses and brahmins, the brahmins nevertheless prescribe these four types of wealth.
"I, brahmin, declare the noble supramundane Dhamma as a person's own wealth.[n.896] Ariyaṁ kho ahaṁ brāhmaṇa lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññāpemi. But recollecting his ancient maternal and paternal family lineage, he is reckoned according to wherever he is reborn.[n.897] Attabhāvassa abhinibbatti: literally, "wherever the reconception of his individuality takes place." If he is reborn in a clan of nobles, he is reckoned as a noble; if he is reborn in a clan of brahmins, he is reckoned as a brahmin; if he is reborn in a clan of merchants, he is reckoned as a merchant; if he is reborn in a clan of workers, he is reckoned as a worker. Just as fire is reckoned by the particular condition dependent on which it burns — when fire burns dependent on logs, it is reckoned as a log fire; when fire burns dependent on faggots, it is reckoned as a faggot fire; when fire burns dependent on grass, it is reckoned as a grass fire; when fire burns dependent on cowdung, it is reckoned as a cowdung fire — so too, brahmin, I declare the noble supramundane Dhamma as a person's own wealth. But recollecting his ancient maternal and paternal lineage, he is reckoned according to wherever he is reborn.
… If he is reborn … in a clan of workers, he is reckoned as a worker.
8"If, brahmin, anyone from a clan of nobles goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tathāgata, he abstains from killing living beings, from taking what is not given, from incelibacy, from false speech, from malicious speech, from harsh speech, and from gossip, and is uncovetous, has a mind without ill will, and holds right view, he is one who is accomplishing the true way, the Dhamma that is wholesome.
9"If, brahmin, anyone from a clan of brahmins goes forth …
10… If anyone from a clan of merchants goes forth …
11… If anyone from a clan of workers goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tathāgata, he abstains from killing living beings … and holds right view, he is one who is accomplishing the true way, the Dhamma that is wholesome.
12"What do you think, brahmin? Is only a brahmin capable of developing a mind of loving-kindness towards a certain region, without hostility and without ill will, and not a noble, or a merchant, or a worker?"
"No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker — those of all four castes are capable of developing a mind of loving-kindness towards a certain region, without hostility and without ill will."
13"So too, brahmin, if anyone from a clan of nobles goes forth … he is one who is accomplishing the true way, the Dhamma that is wholesome.
14"What do you think, brahmin? Is only a brahmin capable of taking a loofah and bath powder, going to the river, and washing off dust and dirt, and not a noble, or a merchant, or a worker?"
"No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker — those of all four castes are capable of taking a loofah and bath powder, going to the river, and washing off dust and dirt."
15"So too, brahmin, if anyone from a clan of nobles goes forth … he is one who is accomplishing the true way, the Dhamma that is wholesome.
16"What do you think, brahmin? Suppose a head-anointed noble king were to assemble here a hundred men of different birth and say to them: ‘Come, sirs, let any here who have been born into a noble clan or a brahmin clan or a royal clan take an upper fire-stick of sāla wood, salala wood, sandalwood, or padumaka wood and light a fire and produce heat. And also let any who have been born into an outcast clan, a trapper clan, a wicker workers’ clan, a cartwrights’ clan, or a scavengers’ clan take an upper fire-stick made from a dog's drinking trough, from a pig's trough, from a dustbin, or from castor-oil wood and light a fire and produce heat.’
17"What do you think, Brahmin? When a fire is lit and heat is produced by someone in the first group, would that fire have a flame, a colour, and a radiance, and would it be possible to use it for the purposes of fire, while when a fire is lit and heat is produced by someone of the second group, that fire would have no flame, no colour, and no radiance, and it would not be possible to use it for the purposes of fire?"
"No, Master Gotama. When a fire is lit and heat is produced by someone in the first group, that fire would have a flame, a colour, and a radiance, and it would be possible to use it for the purposes of fire. And when a fire is lit and heat is produced by someone of the second group, that fire too would have a flame, a colour, and a radiance, and it would be possible to use it for the purposes of fire. For all fire has a flame, a colour, and a radiance, and it is possible to use all fire for the purposes of fire."
18"So too, brahmin, if anyone from a clan of nobles goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tathāgata, he abstains from killing living beings, from taking what is not given, from incelibacy, from false speech, from malicious speech, from harsh speech, and from gossip, and is uncovetous, has a mind without ill will, and holds right view, he is one who is accomplishing the true way, the Dhamma that is wholesome."
19When this was said, the brahmin Esukārī said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! … From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life."
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho esukārī brāhmaṇo bhagavantaṁ etadavoca:
"brāhmaṇā, bho gotama, catasso pāricariyā paññapenti — brāhmaṇassa pāricariyaṁ paññapenti, khattiyassa pāricariyaṁ paññapenti, vessassa pāricariyaṁ paññapenti, suddassa pāricariyaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti: ‘brāhmaṇo vā brāhmaṇaṁ paricareyya, khattiyo vā brāhmaṇaṁ paricareyya, vesso vā brāhmaṇaṁ paricareyya, suddo vā brāhmaṇaṁ paricareyyā’ti. Idaṁ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti: ‘khattiyo vā khattiyaṁ paricareyya, vesso vā khattiyaṁ paricareyya, suddo vā khattiyaṁ paricareyyā’ti. Idaṁ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā vessassa pāricariyaṁ paññapenti: ‘vesso vā vessaṁ paricareyya, suddo vā vessaṁ paricareyyā’ti. Idaṁ kho, bho gotama, brāhmaṇā vessassa pāricariyaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā suddassa pāricariyaṁ paññapenti: ‘suddova suddaṁ paricareyya. Ko panañño suddaṁ paricarissatī’ti? Idaṁ kho, bho gotama, brāhmaṇā suddassa pāricariyaṁ paññapenti. Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. Idha bhavaṁ gotamo kimāhā"ti?
2"Kiṁ pana, brāhmaṇa, sabbo loko brāhmaṇānaṁ etadabbhanujānāti: ‘imā catasso pāricariyā paññapentū’"ti? "No hidaṁ, bho gotama". "Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimā catasso pāricariyā paññapenti.
Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi; nāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ ‘paricaritabban’ti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ ‘paricaritabban’ti vadāmi.
Khattiyañcepi, brāhmaṇa, evaṁ puccheyyuṁ: ‘Yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti.
Brāhmaṇañcepi, brāhmaṇa … pe … vessañcepi, brāhmaṇa … pe … suddañcepi, brāhmaṇa, evaṁ puccheyyuṁ: ‘Yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti.
Nāhaṁ, brāhmaṇa, ‘uccākulīnatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uccākulīnatā pāpiyaṁso’ti vadāmi; nāhaṁ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṁso’ti vadāmi; nāhaṁ, brāhmaṇa, ‘uḷārabhogatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṁso’ti vadāmi.
3Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. Tasmā ‘Na uccākulīnatā seyyaṁso’ti vadāmi. Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Tasmā ‘Na uccākulīnatā pāpiyaṁso’ti vadāmi.
4Uḷāravaṇṇopi hi, brāhmaṇa … pe … uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti … pe … micchādiṭṭhi hoti. Tasmā ‘Na uḷārabhogatā seyyaṁso’ti vadāmi. Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti. Tasmā ‘Na uḷārabhogatā pāpiyaṁso’ti vadāmi.
Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṁ vaḍḍhati, sutaṁ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṁ ‘paricaritabban’ti vadāmi. Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṁ vaḍḍhati, na sutaṁ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṁ taṁ ‘paricaritabban’ti
vadāmī"ti.
5Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca: "brāhmaṇā, bho gotama, cattāri dhanāni paññapenti — brāhmaṇassa sandhanaṁ paññapenti, khattiyassa sandhanaṁ paññapenti, vessassa sandhanaṁ paññapenti, suddassa sandhanaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti bhikkhācariyaṁ; bhikkhācariyañca pana brāhmaṇo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. Idaṁ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti dhanukalāpaṁ; dhanukalāpañca pana khattiyo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. Idaṁ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā vessassa sandhanaṁ paññapenti kasigorakkhaṁ; kasigorakkhañca pana vesso sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. Idaṁ kho, bho gotama, brāhmaṇā vessassa sandhanaṁ paññapenti. Tatridaṁ, bho gotama, brāhmaṇā suddassa sandhanaṁ paññapenti asitabyābhaṅgiṁ; asitabyābhaṅgiñca pana suddo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. Idaṁ kho, bho gotama, brāhmaṇā suddassa sandhanaṁ paññapenti. Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. Idha bhavaṁ gotamo kimāhā"ti?
6"Kiṁ pana, brāhmaṇa, sabbo loko brāhmaṇānaṁ etadabbhanujānāti: ‘imāni cattāri dhanāni paññapentū’"ti? "No hidaṁ, bho gotama". "Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimāni cattāri dhanāni paññapenti. Ariyaṁ kho ahaṁ, brāhmaṇa, lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati. Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṁ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṁ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṁ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṁ gacchati. Seyyathāpi, brāhmaṇa, yaṁyadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṁ gacchati; sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṁ gacchati; tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṁ gacchati; gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṁ gacchati. Evameva kho ahaṁ, brāhmaṇa, ariyaṁ lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati.
7Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṁ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṁ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṁ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṁ gacchati.
8Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
9Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
10Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
11Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
12Taṁ kiṁ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo no vesso no suddo"ti?
"No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun"ti. "Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
13Brāhmaṇakulā cepi, brāhmaṇa … vessakulā cepi, brāhmaṇa … suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
14Taṁ kiṁ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo no vesso no suddo"ti?
"No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ; brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun"ti. "Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
15Brāhmaṇakulā cepi, brāhmaṇa … vessakulā cepi, brāhmaṇa … suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
16Taṁ kiṁ maññasi, brāhmaṇa, idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggiṁ abhinibbattentu, tejo pātukarontu; āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggiṁ abhinibbattentu, tejo pātukarontū’"ti?
17"Taṁ kiṁ maññasi, brāhmaṇa, yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṁ kātun"ti?
"No hidaṁ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṁ kātun"ti.
18"Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Brāhmaṇakulā cepi, brāhmaṇa … vessakulā cepi, brāhmaṇa … suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalan"ti.
19Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca: "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama … pe … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Esukārīsuttaṁ niṭṭhitaṁ chaṭṭhaṁ.