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Majjhima Nikāya 96 Middle Discourses 96
Esukārīsutta With Esukārī
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then Esukārī the brahmin went to the Blessed One and exchanged greetings with him.Then Esukārī the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho esukārī brāhmaṇo bhagavantaṁ etadavoca: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, Esukārī the brahmin said to the Blessed One:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“brāhmaṇā, bho gotama, catasso pāricariyā paññapenti—“Master Gotama, brahmins prescribe four kinds of service—“Worthy Gotama, the brahmins prescribe four kinds of service:
brāhmaṇassa pāricariyaṁ paññapenti, khattiyassa pāricariyaṁ paññapenti, vessassa pāricariyaṁ paññapenti, suddassa pāricariyaṁ paññapenti. they prescribe service for the brahmin, service for the noble, service for the merchant, service for the worker.for a brahmin, an aristocrat, a peasant, and a menial.
Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti: Now this, Master Gotama, is the service for the brahmin that brahmins prescribe:This is the service they prescribe for a brahmin:
‘brāhmaṇo vā brāhmaṇaṁ paricareyya, khattiyo vā brāhmaṇaṁ paricareyya, vesso vā brāhmaṇaṁ paricareyya, suddo vā brāhmaṇaṁ paricareyyā’ti. ‘a brahmin may serve a brahmin, a noble may serve a brahmin, a merchant may serve a brahmin, or a worker may serve a brahmin.’‘A brahmin, an aristocrat, a peasant, and a menial may all serve a brahmin.’
Idaṁ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti. This, Master Gotama, is the service for the brahmin that brahmins prescribe.
Tatridaṁ, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti: And this, Master Gotama, is the service for the noble that brahmins prescribe:This is the service they prescribe for an aristocrat:
‘khattiyo vā khattiyaṁ paricareyya, vesso vā khattiyaṁ paricareyya, suddo vā khattiyaṁ paricareyyā’ti. ‘a noble may serve a noble, a merchant may serve a noble, or a worker may serve a noble.’‘An aristocrat, a peasant, and a menial may all serve an aristocrat.’
Idaṁ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti. This, Master Gotama, is the service for the noble that brahmins prescribe.
Tatridaṁ, bho gotama, brāhmaṇā vessassa pāricariyaṁ paññapenti: And this, Master Gotama, is the service for the merchant that brahmins prescribe:This is the service they prescribe for a peasant:
‘vesso vā vessaṁ paricareyya, suddo vā vessaṁ paricareyyā’ti. ‘a merchant may serve a merchant, or a worker may serve a merchant.’‘A peasant or a menial may serve a peasant.’
Idaṁ kho, bho gotama, brāhmaṇā vessassa pāricariyaṁ paññapenti. This, Master Gotama, is the service for the merchant that brahmins prescribe.
Tatridaṁ, bho gotama, brāhmaṇā suddassa pāricariyaṁ paññapenti: And this, Master Gotama, is the service for the worker that brahmins prescribe:This is the service they prescribe for a menial:
‘suddova suddaṁ paricareyya. ‘only a worker may serve a worker;‘Only a menial may serve a menial.
Ko panañño suddaṁ paricarissatī’ti? for who else would serve a worker?’For who else will serve a menial?’
Idaṁ kho, bho gotama, brāhmaṇā suddassa pāricariyaṁ paññapenti. This, Master Gotama, is the service for the worker that brahmins prescribe.
Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. These, Master Gotama, are the four kinds of service that brahmins prescribe.[^1]These are the four kinds of service that the brahmins prescribe.
Idha bhavaṁ gotamo kimāhā”ti? What does Master Gotama say about this?”What do you say about this?”
“Kiṁ pana, brāhmaṇa, sabbo loko brāhmaṇānaṁ etadabbhanujānāti: ‘imā catasso pāricariyā paññapentū’”ti? “But, brahmin, does the whole world grant the brahmins permission to prescribe these four kinds of service?”“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of service?”
“No hidaṁ, bho gotama”. “No, Master Gotama.”“No, worthy Gotama.”
“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. “Suppose, brahmin, there were a poor, penniless, destitute man, and they were to force a piece of meat on him against his will, saying: ‘Good man, you must eat this meat, and you must pay for it.’“It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’
Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimā catasso pāricariyā paññapenti. So too, brahmin, without the consent of those ascetics and brahmins, the brahmins nevertheless prescribe these four kinds of service.[^2]In the same way, the brahmins have prescribed these four kinds of service without the consent of those ascetics and brahmins.
Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi; nāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. I do not say, brahmin, that everyone should be served; nor do I say, brahmin, that no one should be served.Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone.
Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ ‘paricaritabban’ti vadāmi; For, brahmin, whoever, by serving someone, would become worse and not better on account of that service, I say that person should not be served;I say that you shouldn’t serve someone if serving them makes you worse, not better.
yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ ‘paricaritabban’ti vadāmi. and whoever, by serving someone, would become better and not worse on account of that service, I say that person should be served.And I say that you should serve someone if serving them makes you better, not worse.
Khattiyañcepi, brāhmaṇa, evaṁ puccheyyuṁ: If, brahmin, they were to ask a noble thus:If they were to ask an aristocrat this,
‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; ‘Of these two—the one whom, by serving, you would become worse and not better on account of that service, or the one whom, by serving, you would become better and not worse on account of that service—‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’
kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: which of these should you serve?’ then, brahmin, a noble, answering rightly, would answer thus:Answering rightly, an aristocrat would say,
‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti. ‘I would not serve him by serving whom, on account of that service, I would become worse and not better; but I would serve him by serving whom, on account of that service, I would become better and not worse.’‘Someone in whose service I get better.’
Brāhmaṇañcepi, brāhmaṇa …pe… If, brahmin, they were to ask a brahmin …If they were to ask a brahmin …
vessañcepi, brāhmaṇa …pe… if they were to ask a merchant …a peasant …
suddañcepi, brāhmaṇa, evaṁ puccheyyuṁ: if they were to ask a worker thus:or a menial this,
‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; ‘Of these two—the one whom, by serving, you would become worse and not better on account of that service, or the one whom, by serving, you would become better and not worse on account of that service—‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’
kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: which of these should you serve?’ then, brahmin, a worker too, answering rightly, would answer thus:Answering rightly, a menial would say,
‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti. ‘I would not serve him by serving whom, on account of that service, I would become worse and not better; but I would serve him by serving whom, on account of that service, I would become better and not worse.’‘Someone in whose service I get better.’
Nāhaṁ, brāhmaṇa, ‘uccākulīnatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uccākulīnatā pāpiyaṁso’ti vadāmi; I do not say, brahmin, that a man is better for being of high birth, nor do I say, brahmin, that he is worse for being of high birth;[^3]Brahmin, I don’t say that an eminent family makes you a better or worse person.
nāhaṁ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṁso’ti vadāmi; I do not say, brahmin, that he is better for great beauty, nor do I say, brahmin, that he is worse for great beauty;I don’t say that exceptional beauty makes you a better or worse person.
nāhaṁ, brāhmaṇa, ‘uḷārabhogatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṁso’ti vadāmi. I do not say, brahmin, that he is better for great wealth, nor do I say, brahmin, that he is worse for great wealth.I don’t say that exceptional wealth makes you a better or worse person.
Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. For, brahmin, one of high birth may be a killer of living beings, a taker of what is not given, one who misconducts himself in sensual desires, a speaker of falsehood, a speaker of malicious speech, a speaker of harsh speech, a gossip, covetous, of ill will, and of wrong view.For some people from eminent families kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Tasmā ‘na uccākulīnatā seyyaṁso’ti vadāmi. That is why I say a man is not better for being of high birth.That’s why I don’t say that an eminent family makes you a better person.
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. And, brahmin, one of high birth may abstain from killing living beings, from taking what is not given, from misconduct in sensual desires, from false speech, from malicious speech, from harsh speech, from gossip, and be uncovetous, of good will, and of right view.But some people from eminent families also refrain from killing living creatures, stealing, and sexual misconduct. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.
Tasmā ‘na uccākulīnatā pāpiyaṁso’ti vadāmi. That is why I say a man is not worse for being of high birth.That’s why I don’t say that an eminent family makes you a worse person.
Uḷāravaṇṇopi hi, brāhmaṇa … One of great beauty too, brahmin, may be a killer of living beings …And some people who are exceptionally beautiful …
pe… …
uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti … one of great wealth too, brahmin, may be a killer of living beings …And some people who are exceptionally wealthy kill living creatures … and have wrong view.
pe… …
micchādiṭṭhi hoti. and of wrong view.
Tasmā ‘na uḷārabhogatā seyyaṁso’ti vadāmi. That is why I say a man is not better for great wealth.That’s why I don’t say that exceptional wealth makes you a better person.
Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti. And one of great wealth too, brahmin, may abstain from killing living beings … and be of right view.But some people who are exceptionally wealthy also refrain from killing living creatures … and have right view.
Tasmā ‘na uḷārabhogatā pāpiyaṁso’ti vadāmi. That is why I say a man is not worse for great wealth.That’s why I don’t say that any of these things makes you a better or worse person.
Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. I do not say, brahmin, that everyone should be served, nor do I say, brahmin, that no one should be served.Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone.
Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṁ vaḍḍhati, sutaṁ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṁ ‘paricaritabban’ti vadāmi. For, brahmin, whoever, by serving someone, finds that his faith increases, his virtue increases, his learning increases, his generosity increases, and his wisdom increases, on account of that service—that person, I say, should be served.And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom.
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. But whoever, by serving someone, finds that his faith does not increase, his virtue does not increase, his learning does not increase, his generosity does not increase, and his wisdom does not increase, on account of that service—that person, I say, should not be served.”I say that you shouldn’t serve someone if serving them doesn’t make you grow in faith, ethics, learning, generosity, and wisdom.”
Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca: When this was said, Esukārī the brahmin said to the Blessed One:When he had spoken, Esukārī said to him:
“brāhmaṇā, bho gotama, cattāri dhanāni paññapenti—“Master Gotama, brahmins prescribe four kinds of proper wealth—“Worthy Gotama, the brahmins prescribe four kinds of wealth:
brāhmaṇassa sandhanaṁ paññapenti, khattiyassa sandhanaṁ paññapenti, vessassa sandhanaṁ paññapenti, suddassa sandhanaṁ paññapenti. they prescribe the proper wealth for the brahmin, the proper wealth for the noble, the proper wealth for the merchant, and the proper wealth for the worker.for a brahmin, an aristocrat, a peasant, and a menial.
Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti bhikkhācariyaṁ; Now, Master Gotama, this is the proper wealth for the brahmin that brahmins prescribe: alms-gathering;The wealth they prescribe for a brahmin is living on alms.
bhikkhācariyañca pana brāhmaṇo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. and a brahmin who scorns his proper wealth of alms-gathering acts wrongly, like a herdsman taking what is not given.[^4]A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals.
Idaṁ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti. This, Master Gotama, is the proper wealth for the brahmin that brahmins prescribe.
Tatridaṁ, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti dhanukalāpaṁ; And this, Master Gotama, is the proper wealth for the noble that brahmins prescribe: the bow and quiver;The wealth they prescribe for an aristocrat is the bow and quiver.
dhanukalāpañca pana khattiyo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. and a noble who scorns his proper wealth of the bow and quiver acts wrongly, like a herdsman taking what is not given.An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals.
Idaṁ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti. This, Master Gotama, is the proper wealth for the noble that brahmins prescribe.
Tatridaṁ, bho gotama, brāhmaṇā vessassa sandhanaṁ paññapenti kasigorakkhaṁ; And this, Master Gotama, is the proper wealth for the merchant that brahmins prescribe: farming and cattle-raising;The wealth they prescribe for a peasant is farming and animal husbandry.
kasigorakkhañca pana vesso sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. and a merchant who scorns his proper wealth of farming and cattle-raising acts wrongly, like a herdsman taking what is not given.A peasant who scorns his own wealth, farming and animal husbandry, fails in his duty like a guard who steals.
Idaṁ kho, bho gotama, brāhmaṇā vessassa sandhanaṁ paññapenti. This, Master Gotama, is the proper wealth for the merchant that brahmins prescribe.
Tatridaṁ, bho gotama, brāhmaṇā suddassa sandhanaṁ paññapenti asitabyābhaṅgiṁ; And this, Master Gotama, is the proper wealth for the worker that brahmins prescribe: the sickle and carrying-yoke;[^5]The wealth they prescribe for a menial is the scythe and flail.
asitabyābhaṅgiñca pana suddo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. and a worker who scorns his proper wealth of the sickle and carrying-yoke acts wrongly, like a herdsman taking what is not given.A menial who scorns his own wealth, the scythe and flail, fails in his duty like a guard who steals.
Idaṁ kho, bho gotama, brāhmaṇā suddassa sandhanaṁ paññapenti. This, Master Gotama, is the proper wealth for the worker that brahmins prescribe.
Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. These, Master Gotama, are the four kinds of proper wealth that brahmins prescribe.[^6]These are the four kinds of wealth that the brahmins prescribe.
Idha bhavaṁ gotamo kimāhā”ti? What does Master Gotama say about this?”What do you say about this?”
“Kiṁ pana, brāhmaṇa, sabbo loko brāhmaṇānaṁ etadabbhanujānāti: ‘imāni cattāri dhanāni paññapentū’”ti? “But, brahmin, does the whole world grant the brahmins permission to prescribe these four kinds of proper wealth?”“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of wealth?”
“No hidaṁ, bho gotama”. “No, Master Gotama.”“No, worthy Gotama.”
“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. “Suppose, brahmin, there were a poor, penniless, destitute man, and they were to force a piece of meat on him against his will, saying: ‘Good man, you must eat this meat, and you must pay for it.’“It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’
Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimāni cattāri dhanāni paññapenti. So too, brahmin, without the consent of those ascetics and brahmins, the brahmins nevertheless prescribe these four kinds of proper wealth.In the same way, the brahmins have prescribed these four kinds of wealth without the consent of these ascetics and brahmins.
Ariyaṁ kho ahaṁ, brāhmaṇa, lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. I prescribe the noble, supramundane Dhamma as a man’s own proper wealth.I assert that a person’s own wealth is the noble, transcendent teaching.
Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati. But if one recalls his ancient maternal and paternal lineage, then, in whatever family his individual existence has come to be, he is reckoned accordingly.But they are reckoned by recollecting the traditional family customs of their mother and father wherever they are incarnated.
Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṁ gacchati; If his individual existence has come to be in a noble family, he is reckoned as a noble;If they incarnate in a family of aristocrats they are reckoned as an aristocrat.
brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṁ gacchati; if his individual existence has come to be in a brahmin family, he is reckoned as a brahmin;If they incarnate in a family of brahmins they are reckoned as a brahmin.
vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṁ gacchati; if his individual existence has come to be in a merchant family, he is reckoned as a merchant;If they incarnate in a family of peasants they are reckoned as a peasant.
suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṁ gacchati. if his individual existence has come to be in a worker family, he is reckoned as a worker.If they incarnate in a family of menials they are reckoned as a menial.
Seyyathāpi, brāhmaṇa, yaṁyadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. Just as, brahmin, a fire is reckoned only by the condition dependent on which it burns.It’s like fire, which is reckoned according to the very same condition dependent upon which it burns.
Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṁ gacchati; If a fire burns dependent on logs, it is reckoned just as a log fire;A fire that burns dependent on logs is reckoned as a log fire.
sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṁ gacchati; if a fire burns dependent on chips, it is reckoned just as a chip fire;A fire that burns dependent on twigs is reckoned as a twig fire.
tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṁ gacchati; if a fire burns dependent on grass, it is reckoned just as a grass fire;A fire that burns dependent on grass is reckoned as a grass fire.
gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṁ gacchati. if a fire burns dependent on cow-dung, it is reckoned just as a cow-dung fire.A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.
Evameva kho ahaṁ, brāhmaṇa, ariyaṁ lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. So too, brahmin, I prescribe the noble, supramundane Dhamma as a man’s own proper wealth.In the same way, I assert that a person’s own wealth is the noble, transcendent teaching.
Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati. But if one recalls his ancient maternal and paternal lineage, then, in whatever family his individual existence has come to be, he is reckoned accordingly.But they are reckoned by recollecting the traditional family customs of their mother and father wherever they are incarnated.
Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṁ gacchati; If his individual existence has come to be in a noble family, he is reckoned as a noble;
brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṁ gacchati; if his individual existence has come to be in a brahmin family, he is reckoned as a brahmin;
vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṁ gacchati; if his individual existence has come to be in a merchant family, he is reckoned as a merchant;
suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṁ gacchati. if his individual existence has come to be in a worker family, he is reckoned as a worker.
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. If, brahmin, one from a noble family has gone forth from the home life into homelessness, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings, from taking what is not given, from unchastity,[^7] from false speech, from malicious speech, from harsh speech, from gossip, is uncovetous, of good will, and of right view, he has attained success in the true, wholesome Dhamma.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 content, kind-hearted, with right view. They succeed in the system of the skillful teaching.
Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. If one from a brahmin family has gone forth from the home life into homelessness, brahmin, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings … is of right view, he has attained success in the true, wholesome Dhamma.Suppose someone from a family of brahmins …
Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. If one from a merchant family has gone forth from the home life into homelessness, brahmin, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings … is of right view, he has attained success in the true, wholesome Dhamma.peasants …
Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. If one from a worker family has gone forth from the home life into homelessness, brahmin, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings … is of right view, he has attained success in the true, wholesome Dhamma.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.
Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin,What do you think, brahmin?
brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo no vesso no suddo”ti? is only a brahmin capable of developing a mind of loving-kindness towards this district, free of hostility and ill will, and not a noble, a merchant, or a worker?”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?”
“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.
Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; A noble too, Master Gotama, is capable of developing a mind of loving-kindness towards this district, free of hostility and ill will;Aristocrats, brahmins, peasants, and menials can all do so.
brāhmaṇopi hi, bho gotama … a brahmin too, Master Gotama …
vessopi hi, bho gotama … a merchant too, Master Gotama …
suddopi hi, bho gotama … a worker too, Master Gotama …
sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti. all four castes, Master Gotama, are capable of developing a mind of loving-kindness towards this district, free of hostility and ill will.”For all four classes are capable of developing a heart of love free of enmity and ill will for this region.”
“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. “So too, brahmin, if one from a noble family has gone forth from the home life into homelessness, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings … is of right view, he has attained success in the true, wholesome Dhamma.“In the same way, suppose someone from a family of aristocrats,
Brāhmaṇakulā cepi, brāhmaṇa … If one from a brahmin family, brahmin …brahmins,
vessakulā cepi, brāhmaṇa … if one from a merchant family, brahmin …peasants,
suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. if one from a worker family has gone forth from the home life into homelessness, brahmin, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings … is of right view, he has attained success in the true, wholesome Dhamma.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.
Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin,What do you think, brahmin?
brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo no vesso no suddo”ti? is only a brahmin capable of taking a bath-powder and loofah, going to a river, and washing off dust and dirt, and not a noble, a merchant, or a worker?”Is only a brahmin capable of taking some bathing cleanser, going to the river, and rinsing off dust and dirt, and not an aristocrat, peasant, or menial?”
“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.
Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ; A noble too, Master Gotama, is capable of taking a bath-powder and loofah, going to a river, and washing off dust and dirt;
brāhmaṇopi hi, bho gotama … a brahmin too, Master Gotama …
vessopi hi, bho gotama … a merchant too, Master Gotama …
suddopi hi, bho gotama … a worker too, Master Gotama …
sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun”ti. all four castes, Master Gotama, are capable of taking a bath-powder and loofah, going to a river, and washing off dust and dirt.”All four classes are capable of doing this.”
“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. “So too, brahmin, if one from a noble family has gone forth from the home life into homelessness, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings … is of right view, he has attained success in the true, wholesome Dhamma.“In the same way, suppose someone from a family of aristocrats,
Brāhmaṇakulā cepi, brāhmaṇa … If one from a brahmin family, brahmin …brahmins,
vessakulā cepi, brāhmaṇa … if one from a merchant family, brahmin …peasants,
suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. if one from a worker family has gone forth from the home life into homelessness, brahmin, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings … is of right view, he has attained success in the true, wholesome Dhamma.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.
Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin,What do you think, brahmin?
idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: suppose a head-anointed noble king here were to gather a hundred men of different births, saying:Suppose an anointed aristocratic king were to gather a hundred people born in different classes and say to them:
‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggiṁ abhinibbattentu, tejo pātukarontu; ‘Come, sirs, let those among you who were born in noble families, brahmin families, or royal families take an upper fire-stick made of sāla wood, or sāla-pine wood, or sandalwood, or lotus wood, and kindle a fire, producing heat;‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, salaḷa, sandalwood, or cherry wood, light a fire and produce heat.
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? and let those among you who were born in outcaste families, hunter families, bamboo-worker families, cartwright families, or scavenger families take an upper fire-stick made from a dog’s feeding-trough, or a pig’s trough, or a washerman’s trough, or castor-oil wood, and kindle a fire, producing heat.’”And let anyone here who was born in a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers take a drill-stick made from a mutt’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’
“Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin,What do you think, brahmin?
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; would the fire kindled and the heat produced by those born in noble, brahmin, and royal families, using an upper fire-stick made of sāla wood, or sāla-pine wood, or sandalwood, or lotus wood, have a flame, a colour, and a radiance, and would one be able to do with that fire what should be done with fire;Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire,
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? while the fire kindled and the heat produced by those born in outcaste, hunter, bamboo-worker, cartwright, and scavenger families, using an upper fire-stick made from a dog’s feeding-trough, a pig’s trough, a washerman’s trough, or castor-oil wood, would have no flame, no colour, and no radiance, and one would not be able to do with that fire what should be done with fire?”and not the fire produced by the low class people with poor quality wood?”
“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy 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; The fire kindled and the heat produced by those born in noble, brahmin, and royal families, using an upper fire-stick made of sāla wood, or sāla-pine wood, or sandalwood, or lotus wood, would have a flame, a colour, and a radiance, and one would be able to do with that fire what should be done with fire;The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire,
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. and the fire kindled and the heat produced by those born in outcaste, hunter, bamboo-worker, cartwright, and scavenger families, using an upper fire-stick made from a dog’s feeding-trough, a pig’s trough, a washerman’s trough, or castor-oil wood, would likewise have a flame, a colour, and a radiance, and one would be able to do with that fire what should be done with fire.and so would the fire produced by the low class people with poor quality wood.
Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti. For all fire, Master Gotama, has a flame, a colour, and a radiance, and with any fire one is able to do what should be done with fire.”For all fire has flames, color, and radiance, and is usable as fire.”
“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. “So too, brahmin, if one from a noble family has gone forth from the home life into homelessness, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings … is of right view, he has attained success in the true, wholesome Dhamma.“In the same way, suppose someone from a family of aristocrats,
Brāhmaṇakulā cepi, brāhmaṇa … If one from a brahmin family, brahmin …brahmins,
vessakulā cepi, brāhmaṇa … if one from a merchant family, brahmin …peasants,
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. if one from a worker family has gone forth from the home life into homelessness, brahmin, and, coming to the Dhamma and Discipline proclaimed by a Tathāgata, abstains from killing living beings, from taking what is not given, from unchastity, from false speech, from malicious speech, from harsh speech, from gossip, is uncovetous, of good will, and of right view, he has attained success in the true, wholesome Dhamma.”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 content, kind-hearted, with right view. They succeed in the system of the skillful teaching.”
Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca: When this was said, Esukārī the brahmin said to the Blessed One:When he had spoken, Esukārī said to him,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… “Magnificent, Master Gotama! Magnificent, Master Gotama! …“Excellent, worthy Gotama! Excellent! …
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Let Master Gotama remember me as a lay follower who has gone to him for refuge from today for life.”From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Esukārīsuttaṁ niṭṭhitaṁ chaṭṭhaṁ.