Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation

    मज्झिम निकाय ९६

    Majjhima Nikāya 96

    The Middle-Length Suttas Collection 96

    एसुकारीसुत्त

    Esukārīsutta

    With Esukārī

    एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।

    Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

    So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

    अथ खो एसुकारी ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो एसुकारी ब्राह्मणो भगवन्तं एतदवोच:

    Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho esukārī brāhmaṇo bhagavantaṁ etadavoca:

    Then Esukārī the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

    “ब्राह्मणा, भो गोतम, चतस्सो पारिचरिया पञ्ञपेन्ति—ब्राह्मणस्स पारिचरियं पञ्ञपेन्ति, खत्तियस्स पारिचरियं पञ्ञपेन्ति, वेस्सस्स पारिचरियं पञ्ञपेन्ति, सुद्दस्स पारिचरियं पञ्ञपेन्ति। तत्रिदं, भो गोतम, ब्राह्मणा ब्राह्मणस्स पारिचरियं पञ्ञपेन्ति: ‘ब्राह्मणो वा ब्राह्मणं परिचरेय्य, खत्तियो वा ब्राह्मणं परिचरेय्य, वेस्सो वा ब्राह्मणं परिचरेय्य, सुद्दो वा ब्राह्मणं परिचरेय्याऽति। इदं खो, भो गोतम, ब्राह्मणा ब्राह्मणस्स पारिचरियं पञ्ञपेन्ति। तत्रिदं, भो गोतम, ब्राह्मणा खत्तियस्स पारिचरियं पञ्ञपेन्ति: ‘खत्तियो वा खत्तियं परिचरेय्य, वेस्सो वा खत्तियं परिचरेय्य, सुद्दो वा खत्तियं परिचरेय्याऽति। इदं खो, भो गोतम, ब्राह्मणा खत्तियस्स पारिचरियं पञ्ञपेन्ति। तत्रिदं, भो गोतम, ब्राह्मणा वेस्सस्स पारिचरियं पञ्ञपेन्ति: ‘वेस्सो वा वेस्सं परिचरेय्य, सुद्दो वा वेस्सं परिचरेय्याऽति। इदं खो, भो गोतम, ब्राह्मणा वेस्सस्स पारिचरियं पञ्ञपेन्ति। तत्रिदं, भो गोतम, ब्राह्मणा सुद्दस्स पारिचरियं पञ्ञपेन्ति: ‘सुद्दोव सुद्दं परिचरेय्य। को पनञ्ञो सुद्दं परिचरिस्सतीऽति? इदं खो, भो गोतम, ब्राह्मणा सुद्दस्स पारिचरियं पञ्ञपेन्ति। ब्राह्मणा, भो गोतम, इमा चतस्सो पारिचरिया पञ्ञपेन्ति। इध भवं गोतमो किमाहा”ति?

    “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?

    “Master Gotama, the brahmins prescribe four kinds of service: for a brahmin, an aristocrat, a peasant, and a menial. This is the service they prescribe for a brahmin: ‘A brahmin, an aristocrat, a peasant, and a menial may all serve a brahmin.’ This is the service they prescribe for an aristocrat: ‘An aristocrat, a peasant, and a menial may all serve an aristocrat.’ This is the service they prescribe for a peasant: ‘A peasant or a menial may serve a peasant.’ This is the service they prescribe for a menial: ‘Only a menial may serve a menial. For who else will serve a menial?’ These are the four kinds of service that the brahmins prescribe. What do you say about this?”

    “किं पन, ब्राह्मण, सब्बो लोको ब्राह्मणानं एतदब्भनुजानाति: ‘इमा चतस्सो पारिचरिया पञ्ञपेन्तूऽ”ति?

    “Kiṁ pana, brāhmaṇa, sabbo loko brāhmaṇānaṁ etadabbhanujānāti: ‘imā catasso pāricariyā paññapentū’”ti?

    “But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of service?”

    “नो हिदं, भो गोतम”।

    “No hidaṁ, bho gotama”.

    “No, Master Gotama.”

    “सेय्यथापि, ब्राह्मण, पुरिसो दलिद्दो अस्सको अनाळ्हियो। तस्स अकामस्स बिलं ओलग्गेय्युं: ‘इदं ते, अम्भो पुरिस, मंसं खादितब्बं, मूलञ्च अनुप्पदातब्बन्ऽति। एवमेव खो, ब्राह्मण, ब्राह्मणा अप्पटिञ्ञाय तेसं समणब्राह्मणानं, अथ च पनिमा चतस्सो पारिचरिया पञ्ञपेन्ति।

    “Seyyathāpi, brāhmaṇa, puriso daliddo1 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.

    “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. In the same way, the brahmins have prescribed these four kinds of service without the consent of these ascetics and brahmins.

    नाहं, ब्राह्मण, ‘सब्बं परिचरितब्बन्ऽति वदामि; नाहं, ब्राह्मण, ‘सब्बं न परिचरितब्बन्ऽति वदामि। यं हिस्स, ब्राह्मण, परिचरतो पारिचरियाहेतु पापियो अस्स न सेय्यो, नाहं तं ‘परिचरितब्बन्ऽति वदामि; यञ्च ख्वास्स, ब्राह्मण, परिचरतो पारिचरियाहेतु सेय्यो अस्स न पापियो तमहं ‘परिचरितब्बन्ऽति वदामि।

    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.

    Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. I say that you shouldn’t serve someone if serving them makes you worse, not better. And I say that you should serve someone if serving them makes you better, not worse.

    खत्तियञ्चेपि, ब्राह्मण, एवं पुच्छेय्युं: ‘यं वा ते परिचरतो पारिचरियाहेतु पापियो अस्स न सेय्यो, यं वा ते परिचरतो पारिचरियाहेतु सेय्यो अस्स न पापियो; कमेत्थ परिचरेय्यासीऽति, खत्तियोपि हि, ब्राह्मण, सम्मा ब्याकरमानो एवं ब्याकरेय्य: ‘यञ्हि मे परिचरतो पारिचरियाहेतु पापियो अस्स न सेय्यो, नाहं तं परिचरेय्यं; यञ्च खो मे परिचरतो पारिचरियाहेतु सेय्यो अस्स न पापियो तमहं परिचरेय्यन्ऽति।

    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.

    If they were to ask an aristocrat this, ‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Answering rightly, an aristocrat would say, ‘Someone in whose service I get better.’

    ब्राह्मणञ्चेपि, ब्राह्मण …पे… वेस्सञ्चेपि, ब्राह्मण …पे… सुद्दञ्चेपि, ब्राह्मण, एवं पुच्छेय्युं: ‘यं वा ते परिचरतो पारिचरियाहेतु पापियो अस्स न सेय्यो, यं वा ते परिचरतो पारिचरियाहेतु सेय्यो अस्स न पापियो; कमेत्थ परिचरेय्यासीऽति, सुद्दोपि हि, ब्राह्मण, सम्मा ब्याकरमानो एवं ब्याकरेय्य: ‘यञ्हि मे परिचरतो पारिचरियाहेतु पापियो अस्स न सेय्यो, नाहं तं परिचरेय्यं; यञ्च खो मे परिचरतो पारिचरियाहेतु सेय्यो अस्स न पापियो तमहं परिचरेय्यन्ऽति।

    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.

    If they were to ask a brahmin … a peasant … or a menial this, ‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Answering rightly, a menial would say, ‘Someone in whose service I get better.’

    नाहं, ब्राह्मण, ‘उच्चाकुलीनता सेय्यंसोऽति वदामि, न पनाहं, ब्राह्मण, ‘उच्चाकुलीनता पापियंसोऽति वदामि; नाहं, ब्राह्मण, ‘उळारवण्णता सेय्यंसोऽति वदामि, न पनाहं, ब्राह्मण, ‘उळारवण्णता पापियंसोऽति वदामि; नाहं, ब्राह्मण, ‘उळारभोगता सेय्यंसोऽति वदामि, न पनाहं, ब्राह्मण, ‘उळारभोगता पापियंसोऽति वदामि।

    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.

    Brahmin, I don’t say that coming from an eminent family makes you a better or worse person. I don’t say that being very beautiful makes you a better or worse person. I don’t say that being very wealthy makes you a better or worse person.

    उच्चाकुलीनोपि हि, ब्राह्मण, इधेकच्चो पाणातिपाती होति, अदिन्नादायी होति, कामेसुमिच्छाचारी होति, मुसावादी होति, पिसुणावाचो होति, फरुसावाचो होति, सम्फप्पलापी होति, अभिज्झालु होति, ब्यापन्नचित्तो होति, मिच्छादिट्ठि होति। तस्मा ‘न उच्चाकुलीनता सेय्यंसोऽति वदामि।

    Uccākulīnopi 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.

    For some people from eminent families kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. That’s why I don’t say that coming from an eminent family makes you a better person.

    उच्चाकुलीनोपि हि, ब्राह्मण, इधेकच्चो पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो होति, कामेसुमिच्छाचारा पटिविरतो होति, मुसावादा पटिविरतो होति, पिसुणाय वाचाय पटिविरतो होति, फरुसाय वाचाय पटिविरतो होति, सम्फप्पलापा पटिविरतो होति, अनभिज्झालु होति, अब्यापन्नचित्तो होति, सम्मादिट्ठि होति। तस्मा ‘न उच्चाकुलीनता पापियंसोऽति वदामि।

    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.

    But some people from eminent families also refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. That’s why I don’t say that coming from an eminent family makes you a worse person.

    उळारवण्णोपि हि, ब्राह्मण … पे… उळारभोगोपि हि, ब्राह्मण, इधेकच्चो पाणातिपाती होति … पे… मिच्छादिट्ठि होति। तस्मा ‘न उळारभोगता सेय्यंसोऽति वदामि। उळारभोगोपि हि, ब्राह्मण, इधेकच्चो पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति। तस्मा ‘न उळारभोगता पापियंसोऽति वदामि।

    Uḷāravaṇṇopi 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.

    People who are very beautiful, or not very beautiful, who are very wealthy, or not very wealthy, may also behave in the same ways. That’s why I don’t say that any of these things makes you a better or worse person.

    नाहं, ब्राह्मण, ‘सब्बं परिचरितब्बन्ऽति वदामि, न पनाहं, ब्राह्मण, ‘सब्बं न परिचरितब्बन्ऽति वदामि। यं हिस्स, ब्राह्मण, परिचरतो पारिचरियाहेतु सद्धा वड्ढति, सीलं वड्ढति, सुतं वड्ढति, चागो वड्ढति, पञ्ञा वड्ढति, तमहं ‘परिचरितब्बन्ऽति वदामि। यं हिस्स, ब्राह्मण, परिचरतो पारिचरियाहेतु न सद्धा वड्ढति, न सीलं वड्ढति, न सुतं वड्ढति, न चागो वड्ढति, न पञ्ञा वड्ढति, नाहं तं ‘परिचरितब्बन्ऽति वदामी”ति।

    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.

    Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom. I say that you shouldn’t serve someone if serving them doesn’t make you grow in faith, ethics, learning, generosity, and wisdom.”

    एवं वुत्ते, एसुकारी ब्राह्मणो भगवन्तं एतदवोच:

    Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca:

    When he had spoken, Esukārī said to him:

    “ब्राह्मणा, भो गोतम, चत्तारि धनानि पञ्ञपेन्ति—ब्राह्मणस्स सन्धनं पञ्ञपेन्ति, खत्तियस्स सन्धनं पञ्ञपेन्ति, वेस्सस्स सन्धनं पञ्ञपेन्ति, सुद्दस्स सन्धनं पञ्ञपेन्ति। तत्रिदं, भो गोतम, ब्राह्मणा ब्राह्मणस्स सन्धनं पञ्ञपेन्ति भिक्खाचरियं; भिक्खाचरियञ्च पन ब्राह्मणो सन्धनं अतिमञ्ञमानो अकिच्चकारी होति गोपोव अदिन्नं आदियमानोति। इदं खो, भो गोतम, ब्राह्मणा ब्राह्मणस्स सन्धनं पञ्ञपेन्ति। तत्रिदं, भो गोतम, ब्राह्मणा खत्तियस्स सन्धनं पञ्ञपेन्ति धनुकलापं; धनुकलापञ्च पन खत्तियो सन्धनं अतिमञ्ञमानो अकिच्चकारी होति गोपोव अदिन्नं आदियमानोति। इदं खो, भो गोतम, ब्राह्मणा खत्तियस्स सन्धनं पञ्ञपेन्ति। तत्रिदं, भो गोतम, ब्राह्मणा वेस्सस्स सन्धनं पञ्ञपेन्ति कसिगोरक्खं; कसिगोरक्खञ्च पन वेस्सो सन्धनं अतिमञ्ञमानो अकिच्चकारी होति गोपोव अदिन्नं आदियमानोति। इदं खो, भो गोतम, ब्राह्मणा वेस्सस्स सन्धनं पञ्ञपेन्ति। तत्रिदं, भो गोतम, ब्राह्मणा सुद्दस्स सन्धनं पञ्ञपेन्ति असितब्याभङ्गिं; असितब्याभङ्गिञ्च पन सुद्दो सन्धनं अतिमञ्ञमानो अकिच्चकारी होति गोपोव अदिन्नं आदियमानोति। इदं खो, भो गोतम, ब्राह्मणा सुद्दस्स सन्धनं पञ्ञपेन्ति। ब्राह्मणा, भो गोतम, इमानि चत्तारि धनानि पञ्ञपेन्ति। इध भवं गोतमो किमाहा”ति?

    “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?

    “Master Gotama, the brahmins prescribe four kinds of wealth: for a brahmin, an aristocrat, a peasant, and a menial. The wealth they prescribe for a brahmin is living on alms. A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals. The wealth they prescribe for an aristocrat is the bow and quiver. An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals. The wealth they prescribe for a peasant is farming and animal husbandry. A peasant who scorns his own wealth, farming and animal husbandry, fails in his duty like a guard who steals. The wealth they prescribe for a menial is the scythe and flail. A menial who scorns his own wealth, the scythe and flail, fails in his duty like a guard who steals. These are the four kinds of wealth that the brahmins prescribe. What do you say about this?”

    “किं पन, ब्राह्मण, सब्बो लोको ब्राह्मणानं एतदब्भनुजानाति: ‘इमानि चत्तारि धनानि पञ्ञपेन्तूऽ”ति?

    “Kiṁ pana, brāhmaṇa, sabbo loko brāhmaṇānaṁ etadabbhanujānāti: ‘imāni cattāri dhanāni paññapentū’”ti?

    “But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of wealth?”

    “नो हिदं, भो गोतम”।

    “No hidaṁ, bho gotama”.

    “No, Master Gotama.”

    “सेय्यथापि, ब्राह्मण, पुरिसो दलिद्दो अस्सको अनाळ्हियो। तस्स अकामस्स बिलं ओलग्गेय्युं: ‘इदं ते, अम्भो पुरिस, मंसं खादितब्बं, मूलञ्च अनुप्पदातब्बन्ऽति।

    “Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti.

    “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.

    एवमेव खो, ब्राह्मण, ब्राह्मणा अप्पटिञ्ञाय तेसं समणब्राह्मणानं, अथ च पनिमानि चत्तारि धनानि पञ्ञपेन्ति।

    Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimāni cattāri dhanāni paññapenti.

    In the same way, the brahmins have prescribed these four kinds of wealth without the consent of these ascetics and brahmins.

    अरियं खो अहं, ब्राह्मण, लोकुत्तरं धम्मं पुरिसस्स सन्धनं पञ्ञपेमि। पोराणं खो पनस्स मातापेत्तिकं कुलवंसं अनुस्सरतो यत्थ यत्थेव अत्तभावस्स अभिनिब्बत्ति होति तेन तेनेव सङ्ख्यं गच्छति। खत्तियकुले चे अत्तभावस्स अभिनिब्बत्ति होति ‘खत्तियोऽत्वेव सङ्ख्यं गच्छति; ब्राह्मणकुले चे अत्तभावस्स अभिनिब्बत्ति होति ‘ब्राह्मणोऽत्वेव सङ्ख्यं गच्छति; वेस्सकुले चे अत्तभावस्स अभिनिब्बत्ति होति ‘वेस्सोऽत्वेव सङ्ख्यं गच्छति; सुद्दकुले चे अत्तभावस्स अभिनिब्बत्ति होति ‘सुद्दोऽत्वेव सङ्ख्यं गच्छति।

    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.

    I declare that a person’s own wealth is the noble, transcendent teaching. But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated. If they incarnate in a family of aristocrats they are reckoned as an aristocrat. If they incarnate in a family of brahmins they are reckoned as a brahmin. If they incarnate in a family of peasants they are reckoned as a peasant. If they incarnate in a family of menials they are reckoned as a menial.

    सेय्यथापि, ब्राह्मण, यंयदेव पच्चयं पटिच्च अग्गि जलति तेन तेनेव सङ्ख्यं गच्छति। कट्ठञ्चे पटिच्च अग्गि जलति ‘कट्ठग्गिऽत्वेव सङ्ख्यं गच्छति; सकलिकञ्चे पटिच्च अग्गि जलति ‘सकलिकग्गिऽत्वेव सङ्ख्यं गच्छति; तिणञ्चे पटिच्च अग्गि जलति ‘तिणग्गिऽत्वेव सङ्ख्यं गच्छति; गोमयञ्चे पटिच्च अग्गि जलति ‘गोमयग्गिऽत्वेव सङ्ख्यं गच्छति।

    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.

    It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns. A fire that burns dependent on logs is reckoned as a log fire. A fire that burns dependent on twigs is reckoned as a twig fire. A fire that burns dependent on grass is reckoned as a grass fire. A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.

    एवमेव खो अहं, ब्राह्मण, अरियं लोकुत्तरं धम्मं पुरिसस्स सन्धनं पञ्ञपेमि। पोराणं खो पनस्स मातापेत्तिकं कुलवंसं अनुस्सरतो यत्थ यत्थेव अत्तभावस्स अभिनिब्बत्ति होति तेन तेनेव सङ्ख्यं गच्छति।

    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.

    In the same way, I declare that a person’s own wealth is the noble, transcendent teaching. But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated.

    खत्तियकुले चे अत्तभावस्स अभिनिब्बत्ति होति ‘खत्तियोऽत्वेव सङ्ख्यं गच्छति; ब्राह्मणकुले चे अत्तभावस्स अभिनिब्बत्ति होति ‘ब्राह्मणोऽत्वेव सङ्ख्यं गच्छति; वेस्सकुले चे अत्तभावस्स अभिनिब्बत्ति होति ‘वेस्सोऽत्वेव सङ्ख्यं गच्छति; सुद्दकुले चे अत्तभावस्स अभिनिब्बत्ति होति ‘सुद्दोऽत्वेव सङ्ख्यं गच्छति।

    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.

    खत्तियकुला चेपि, ब्राह्मण, अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो होति, अब्रह्मचरिया पटिविरतो होति, मुसावादा पटिविरतो होति, पिसुणाय वाचाय पटिविरतो होति, फरुसाय वाचाय पटिविरतो होति, सम्फप्पलापा पटिविरतो होति, अनभिज्झालु होति, अब्यापन्नचित्तो होति, सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं।

    Khattiyakulā 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.

    Suppose someone from a family of aristocrats goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the system of the skillful teaching.

    ब्राह्मणकुला चेपि, ब्राह्मण, अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं। वेस्सकुला चेपि, ब्राह्मण, अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं। सुद्दकुला चेपि, ब्राह्मण, अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं।

    Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

    Suppose someone from a family of brahmins … peasants … menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the system of the skillful teaching.

    तं किं मञ्ञसि, ब्राह्मण, ब्राह्मणोव नु खो पहोति अस्मिं पदेसे अवेरं अब्याबज्झं मेत्तचित्तं भावेतुं, नो खत्तियो नो वेस्सो नो सुद्दो”ति?

    Taṁ kiṁ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo no vesso no suddo”ti?

    What do you think, brahmin? Is only a brahmin capable of developing a heart of love free of enmity and ill will for this region, and not an aristocrat, peasant, or menial?”

    “नो हिदं, भो गोतम। खत्तियोपि हि, भो गोतम, पहोति अस्मिं पदेसे अवेरं अब्याबज्झं मेत्तचित्तं भावेतुं; ब्राह्मणोपि हि, भो गोतम … वेस्सोपि हि, भो गोतम … सुद्दोपि हि, भो गोतम … सब्बेपि हि, भो गोतम, चत्तारो वण्णा पहोन्ति अस्मिं पदेसे अवेरं अब्याबज्झं मेत्तचित्तं भावेतुन्”ति।

    “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.

    “No, Master Gotama. Aristocrats, brahmins, peasants, and menials can all do so. For all four classes are capable of developing a heart of love free of enmity and ill will for this region.”

    “एवमेव खो, ब्राह्मण, खत्तियकुला चेपि अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं। ब्राह्मणकुला चेपि, ब्राह्मण … वेस्सकुला चेपि, ब्राह्मण … सुद्दकुला चेपि, ब्राह्मण, अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं।

    “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 …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

    “In the same way, suppose someone from a family of aristocrats, brahmins, peasants, or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the system of the skillful teaching.

    तं किं मञ्ञसि, ब्राह्मण, ब्राह्मणोव नु खो पहोति सोत्तिसिनानिं आदाय नदिं गन्त्वा रजोजल्लं पवाहेतुं, नो खत्तियो नो वेस्सो नो सुद्दो”ति?

    Taṁ kiṁ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo no vesso no suddo”ti?

    What do you think, brahmin? Is only a brahmin capable of taking some bathing paste of powdered shell, going to the river, and washing off dust and dirt, and not an aristocrat, peasant, or menial?”

    “नो हिदं, भो गोतम। खत्तियोपि हि, भो गोतम, पहोति सोत्तिसिनानिं आदाय नदिं गन्त्वा रजोजल्लं पवाहेतुं; ब्राह्मणोपि हि, भो गोतम … वेस्सोपि हि, भो गोतम … सुद्दोपि हि, भो गोतम … सब्बेपि हि, भो गोतम, चत्तारो वण्णा पहोन्ति सोत्तिसिनानिं आदाय नदिं गन्त्वा रजोजल्लं पवाहेतुन्”ति।

    “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.

    “No, Master Gotama. All four classes are capable of doing this.”

    “एवमेव खो, ब्राह्मण, खत्तियकुला चेपि अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं। ब्राह्मणकुला चेपि, ब्राह्मण … वेस्सकुला चेपि, ब्राह्मण … सुद्दकुला चेपि, ब्राह्मण, अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं।

    “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 …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

    “In the same way, suppose someone from a family of aristocrats, brahmins, peasants, or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the system of the skillful teaching.

    तं किं मञ्ञसि, ब्राह्मण, इध राजा खत्तियो मुद्धावसित्तो नानाजच्चानं पुरिसानं पुरिससतं सन्निपातेय्य: ‘आयन्तु भोन्तो ये तत्थ खत्तियकुला ब्राह्मणकुला राजञ्ञकुला उप्पन्ना साकस्स वा सालस्स वा सलळस्स वा चन्दनस्स वा पदुमकस्स वा उत्तरारणिं आदाय अग्गिं अभिनिब्बत्तेन्तु, तेजो पातुकरोन्तु; आयन्तु पन भोन्तो ये तत्थ चण्डालकुला नेसादकुला वेनकुला रथकारकुला पुक्कुसकुला उप्पन्ना सापानदोणिया वा सूकरदोणिया वा रजकदोणिया वा एरण्डकट्ठस्स वा उत्तरारणिं आदाय अग्गिं अभिनिब्बत्तेन्तु, तेजो पातुकरोन्तूऽ”ति?

    Taṁ 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?

    What do you think, brahmin? Suppose an anointed aristocratic king were to gather a hundred people born in different castes and say to them: ‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, frankincense wood, sandalwood, or cherry wood, light a fire and produce heat. And let anyone here who was born in a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’

    “तं किं मञ्ञसि, ब्राह्मण, यो एवं नु खो सो खत्तियकुला ब्राह्मणकुला राजञ्ञकुला उप्पन्नेहि साकस्स वा सालस्स वा सलळस्स वा चन्दनस्स वा पदुमकस्स वा उत्तरारणिं आदाय अग्गि अभिनिब्बत्तो तेजो पातुकतो सो एव नु ख्वास्स अग्गि अच्चिमा चेव वण्णवा च पभस्सरो च तेन च सक्का अग्गिना अग्गिकरणीयं कातुं; यो पन सो चण्डालकुला नेसादकुला वेनकुला रथकारकुला पुक्कुसकुला उप्पन्नेहि सापानदोणिया वा सूकरदोणिया वा रजकदोणिया वा एरण्डकट्ठस्स वा उत्तरारणिं आदाय अग्गि अभिनिब्बत्तो तेजो पातुकतो स्वास्स अग्गि न चेव अच्चिमा न च वण्णवा न च पभस्सरो न च तेन सक्का अग्गिना अग्गिकरणीयं कातुन्”ति?

    “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?

    What do you think, brahmin? Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire, and not the fire produced by the low class people with poor quality wood?”

    “नो हिदं, भो गोतम। योपि हि सो, भो गोतम, खत्तियकुला ब्राह्मणकुला राजञ्ञकुला उप्पन्नेहि साकस्स वा सालस्स वा सलळस्स वा चन्दनस्स वा पदुमकस्स वा उत्तरारणिं आदाय अग्गि अभिनिब्बत्तो तेजो पातुकतो स्वास्स अग्गि अच्चिमा चेव वण्णवा च पभस्सरो च तेन च सक्का अग्गिना अग्गिकरणीयं कातुं; योपि सो चण्डालकुला नेसादकुला वेनकुला रथकारकुला पुक्कुसकुला उप्पन्नेहि सापानदोणिया वा सूकरदोणिया वा रजकदोणिया वा एरण्डकट्ठस्स वा उत्तरारणिं आदाय अग्गि अभिनिब्बत्तो तेजो पातुकतो स्वास्स अग्गि अच्चिमा चेव वण्णवा च पभस्सरो च तेन च सक्का अग्गिना अग्गिकरणीयं कातुं। सब्बोपि हि, भो गोतम, अग्गि अच्चिमा चेव वण्णवा च पभस्सरो च सब्बेनपि सक्का अग्गिना अग्गिकरणीयं कातुन्”ति।

    “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.

    “No, Master Gotama. The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire, and so would the fire produced by the low class people with poor quality wood. For all fire has flames, color, and radiance, and is usable as fire.”

    “एवमेव खो, ब्राह्मण, खत्तियकुला चेपि अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति …पे… सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलं। ब्राह्मणकुला चेपि, ब्राह्मण … वेस्सकुला चेपि, ब्राह्मण … सुद्दकुला चेपि, ब्राह्मण, अगारस्मा अनगारियं पब्बजितो होति, सो च तथागतप्पवेदितं धम्मविनयं आगम्म पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो होति, अब्रह्मचरिया पटिविरतो होति, मुसावादा पटिविरतो होति, पिसुणाय वाचाय पटिविरतो होति, फरुसाय वाचाय पटिविरतो होति, सम्फप्पलापा पटिविरतो होति, अनभिज्झालु होति, अब्यापन्नचित्तो होति, सम्मादिट्ठि होति, आराधको होति ञायं धम्मं कुसलन्”ति।

    “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.

    “In the same way, suppose someone from a family of aristocrats, brahmins, peasants, or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the system of the skillful teaching.”

    एवं वुत्ते, एसुकारी ब्राह्मणो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।

    Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

    When he had spoken, Esukārī said to him, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

    एसुकारीसुत्तं निट्ठितं छट्ठं।

    Esukārīsuttaṁ niṭṭhitaṁ chaṭṭhaṁ.





    The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]




    Footnotes:
    1. daliddo → daḷiddo (bj, sya-all, km, pts1ed)

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