Theravadan

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From: Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 96 Middle Discourses 96

Esukārīsutta With Esukārī

Evaṁ me sutaṁ—So I have heard. Thus I heard:

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.

Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then Esukārī the brahmin went up to the Buddha, and exchanged greetings with him. Then Esukari the divine went to the Blessed One and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho esukārī brāhmaṇo bhagavantaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said:

“brāhmaṇā, bho gotama, catasso pāricariyā paññapenti—“Worthy Gotama, the brahmins prescribe four kinds of service: ‘Master Gotama, divines describe four (levels of) worship:

brāhmaṇassa pāricariyaṁ paññapenti, khattiyassa pāricariyaṁ paññapenti, vessassa pāricariyaṁ paññapenti, suddassa pāricariyaṁ paññapenti. for a brahmin, an aristocrat, a peasant, and a menial. They describe the divines’ level of worship, the warrior-nobles’ (level of) worship, the burgess’s (level of) worship, the artisans’ (level of) worship.

Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti: This is the service they prescribe for a brahmin: Now this divines’ (level of) worship that divines describe is this:

‘brāhmaṇo vā brāhmaṇaṁ paricareyya, khattiyo vā brāhmaṇaṁ paricareyya, vesso vā brāhmaṇaṁ paricareyya, suddo vā brāhmaṇaṁ paricareyyā’ti. ‘A brahmin, an aristocrat, a peasant, and a menial may all serve a brahmin.’ a divine can worship a divine, or so can a warrior-noble, or a burgess or an artisan also worship a divine;

Idaṁ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti. this is the divines’ (level of) worship that divines describe.

Tatridaṁ, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti: This is the service they prescribe for an aristocrat: The warrior-nobles’ (level of) worship that divines describe is this:

‘khattiyo vā khattiyaṁ paricareyya, vesso vā khattiyaṁ paricareyya, suddo vā khattiyaṁ paricareyyā’ti. ‘An aristocrat, a peasant, and a menial may all serve an aristocrat.’ a warrior-noble can worship a warrior-noble, or so can a burgess or an artisan worship a warrior-noble;

Idaṁ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti. this is the warrior-nobles’ (level of) worship that divines describe.

Tatridaṁ, bho gotama, brāhmaṇā vessassa pāricariyaṁ paññapenti: This is the service they prescribe for a peasant: The burgess’s (level of) worship that divines describe is this:

‘vesso vā vessaṁ paricareyya, suddo vā vessaṁ paricareyyā’ti. ‘A peasant or a menial may serve a peasant.’ a burgess can worship a burgess or so can an artisan worship a burgess;

Idaṁ kho, bho gotama, brāhmaṇā vessassa pāricariyaṁ paññapenti. this is the burgess’s (level of) worship that divines describe.

Tatridaṁ, bho gotama, brāhmaṇā suddassa pāricariyaṁ paññapenti: This is the service they prescribe for a menial: The artisans’ (level of) worship that divines describe is this:

‘suddova suddaṁ paricareyya. ‘Only a menial may serve a menial. only an artisan can worship an artisan;

Ko panañño suddaṁ paricarissatī’ti? For who else will serve a menial?’ for who else will worship an artisan?

Idaṁ kho, bho gotama, brāhmaṇā suddassa pāricariyaṁ paññapenti. This is the artisans’ (level of) worship that divines describe.

Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. These are the four kinds of service that the brahmins prescribe. Divines describe these four (levels of) worship, Master Gotama.

Idha bhavaṁ gotamo kimāhā”ti? What do you say about this?” What does Master Gotama say about that?’

“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?” ‘How then, divine, does all the world agree that divines should describe these four (levels of) worship?’

“No hidaṁ, bho gotama”. “No, worthy Gotama.” ‘No, Master Gotama.’

“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 chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ ‘Suppose there were a poor, penniless, destitute man, and they hung a joint (of meat) on him against his will, (saying:) “Good man, you must eat this meat, and money must be paid for it when you do so”;

Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimā catasso pāricariyā paññapenti. In the same way, the brahmins have prescribed these four kinds of service without the consent of those ascetics and brahmins. so too, divine, divines who describe these four (levels of) worship lack the authority of their monks and divines.

Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi; nāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. ‘I do not say that all are to be worshipped, nor do I say that all are not to be worshipped;

Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ ‘paricaritabban’ti vadāmi; I say that you shouldn’t serve someone if serving them makes you worse, not better. for I say that he should not be worshipped for the worshipping of whom a man is worse and not better;

yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ ‘paricaritabban’ti vadāmi. And I say that you should serve someone if serving them makes you better, not worse. and I say that he should be worshipped for the worshipping of whom a man is better and not worse.’

Khattiyañcepi, brāhmaṇa, evaṁ puccheyyuṁ: If they were to ask an aristocrat this, ‘If people were to ask a warrior-noble:

‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; ‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ “Which one of these two should you worship, namely, him for the worshipping of whom you are worse and not better, or him for the worshipping of whom you are better and not worse?”

kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: Answering rightly, an aristocrat would say, then, rightly answering, a warrior-noble should answer thus:

‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti. ‘Someone in whose service I get better.’ “I should not worship him for the worship of whom I am worse and not better; I should worship him for the worship of whom I am better and not worse.”

Brāhmaṇañcepi, brāhmaṇa …pe… If they were to ask a brahmin … ‘If people were to ask a divine …

vessañcepi, brāhmaṇa …pe… a peasant … ‘If people were to ask a burgess …

suddañcepi, brāhmaṇa, evaṁ puccheyyuṁ: or a menial this, ‘If people were to ask an artisan

‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; ‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Which one of these two should you worship, namely, him for the worshipping of whom you are worse and not better, or him for the worshipping of whom you are better and not worse

kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: 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. ‘Someone in whose service I get better.’ I should not worship him for the worship of whom I am worse and not better; I should worship him for the worship of whom I am better and not worse.”

Nāhaṁ, brāhmaṇa, ‘uccākulīnatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uccākulīnatā pāpiyaṁso’ti vadāmi; Brahmin, I don’t say that an eminent family makes you a better or worse person. ‘I do not say that a man is better for (being of) a clan of high rank, nor do I say that he is worse for (being of) a clan of high rank;

nāhaṁ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṁso’ti vadāmi; I don’t say that being very beautiful makes you a better or worse person. I do not say that he is better for (being of) an upper caste, nor do I say that he is worse for (being of) an upper caste;

nāhaṁ, brāhmaṇa, ‘uḷārabhogatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṁso’ti vadāmi. I don’t say that being very wealthy makes you a better or worse person. I do not say that he is better for (possessing) great property, nor do I say that he is worse for (possessing) great property.

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 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. ‘Here one of a clan of high rank may be a killer of living beings, a taker of what is not given, misconducted in sexual desires, a speaker of falsehood, malicious in speech, harsh in speech, a gossip, covetous, with a mind of ill will, and wrong in his views.

Tasmā ‘na uccākulīnatā seyyaṁso’ti vadāmi. That’s why I don’t say that an eminent family makes you an even truer person. It is for that, and not for (being of) a clan of high rank, that he is bad, I say.

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. 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. And here one of a clan of high rank may abstain from killing living beings, from taking what is not given, from misconduct in sexual desires, from speaking falsehood, from malicious speech, from harsh speech, from gossip, and be uncovetousness, with no mind of ill will, and right in his views.

Tasmā ‘na uccākulīnatā pāpiyaṁso’ti vadāmi. That’s why I don’t say that an eminent family makes you a worse person. It is for that, and not for (being of) a clan of high rank, that he is good, I say.

Uḷāravaṇṇopi hi, brāhmaṇa … People who are very beautiful, ‘Here one of an upper caste may be a killer of living beings …

pe… or not very beautiful,

uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti … who are very wealthy, ‘Here one possessing great property may be a killer of living beings …

pe… or not very wealthy,

micchādiṭṭhi hoti. may also behave in the same ways. wrong in his views.

Tasmā ‘na uḷārabhogatā seyyaṁso’ti vadāmi. That’s why I don’t say that any of these things makes you a better or worse person. It is for that, and not for possessing great property, that he is good, I say.

Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti.

Tasmā ‘na uḷārabhogatā pāpiyaṁso’ti vadāmi. It is for that, and not for possessing great property, that he is worse, I say.

Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. ‘I do not say that all are to be worshipped; nor do I say that all are not to be worshipped.

Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṁ vaḍḍhati, sutaṁ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṁ ‘paricaritabban’ti vadāmi. And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom. For I say that he should be worshipped for the worshipping of whom a man’s faith and his virtue and his learning and his generosity and his understanding increase.’

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. 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 he had spoken, Esukārī said to him: When this was said, Esukārī the divine said:

“brāhmaṇā, bho gotama, cattāri dhanāni paññapenti—“Worthy Gotama, the brahmins prescribe four kinds of wealth: ‘Master Gotama, divines describe four (sources of) wealth:

brāhmaṇassa sandhanaṁ paññapenti, khattiyassa sandhanaṁ paññapenti, vessassa sandhanaṁ paññapenti, suddassa sandhanaṁ paññapenti. for a brahmin, an aristocrat, a peasant, and a menial. the divines own (source of) wealth, the warrior-nobles’ own (source of) wealth, the burgess’s own (source of) wealth, and the artisans’ own (soruce of) wealth.

Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti bhikkhācariyaṁ; The wealth they prescribe for a brahmin is living on alms. Now the divines’ own (source of) wealth that divines describe is alms gathering;

bhikkhācariyañca pana brāhmaṇo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals. but the divine who oversteps his own (source of) wealth consisting of alms gathering abuses his position as does a caretaker who takes what is not given to him.

Idaṁ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti. This is the divines’ own (source of) wealth that divines describe.

Tatridaṁ, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti dhanukalāpaṁ; The wealth they prescribe for an aristocrat is the bow and quiver. The warrior-nobles’ own (source of) wealth that divines describe is the quiver:

dhanukalāpañca pana khattiyo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals. but a warrior-noble who oversteps his own (source of) wealth consisting in the quiver abuses his position as does a caretaker who takes what is not given to him.

Idaṁ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti. This is the warrior-nobles’ own (source of) wealth that divines describe.

Tatridaṁ, bho gotama, brāhmaṇā vessassa sandhanaṁ paññapenti kasigorakkhaṁ; The wealth they prescribe for a peasant is farming and animal husbandry. The burgess’s own (source of) wealth that divines describe is ploughing and cattle-farming:

kasigorakkhañca pana vesso sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. A peasant who scorns his own wealth, farming and animal husbandry, fails in his duty like a guard who steals. but a burgess who oversteps his own (source of) wealth consisting in ploughing and cattle-farming abuses his position as does a caretaker who takes what is not given to him.

Idaṁ kho, bho gotama, brāhmaṇā vessassa sandhanaṁ paññapenti. This is the burgess’s own (source of) wealth that divines describe.

Tatridaṁ, bho gotama, brāhmaṇā suddassa sandhanaṁ paññapenti asitabyābhaṅgiṁ; The wealth they prescribe for a menial is the scythe and flail. The artisans’ own (source of) wealth that divines describe is the yoke loaded with mown (harvest)

asitabyābhaṅgiñca pana suddo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. A menial who scorns his own wealth, the scythe and flail, fails in his duty like a guard who steals. but an artisan who oversteps his own (source of) wealth consisting in the yoke loaded with mown (harvest) abuses his position as does a caretaker who takes what is not given to him.

Idaṁ kho, bho gotama, brāhmaṇā suddassa sandhanaṁ paññapenti. This is the artisans’ own (source of) wealth that divines describe.

Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. These are the four kinds of wealth that the brahmins prescribe. Master Gotama, divines describe these four (sources of) wealth.

Idha bhavaṁ gotamo kimāhā”ti? What do you say about this?” What does Master Gotama say about that?’

“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?” ‘How then, divine, does all the world agree that divines should describe these four (sources of) wealth?’

“No hidaṁ, bho gotama”. “No, worthy Gotama.” ‘No, Master Gotama.’

“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 chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ ‘Suppose there were a poor, penniless, destitute man, and they hung a joint (of meat) upon him against his will, (saying:) “Good man, you must eat this meat, and money must be paid for it when you do so”;

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. so too, divine, divines who describe these four (sources of) wealth lack the authority of their monks and divines.’

Ariyaṁ kho ahaṁ, brāhmaṇa, lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. I declare that a person’s own wealth is the noble, transcendent teaching. ‘I describe the Noble Supermundane Dhamma as a man’s own source of wealth.

Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati. But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated. But wherever the reconception of his selfhood takes place, he is reckoned by that according to the old standing heritages of his parents’ clans.

Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṁ gacchati; If they incarnate in a family of aristocrats they are reckoned as an aristocrat. If the reconception of his selfhood takes place in a warrior-noble clan, he is reckoned as a warrior-noble.

brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṁ gacchati; If they incarnate in a family of brahmins they are reckoned as a brahmin. If the reconception of his selfhood takes place in a divine clan, he is reckoned as a divine.

vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṁ gacchati; If they incarnate in a family of peasants they are reckoned as a peasant. If the reconception of his selfhood takes place in a burgess clan, he is reckoned as a burgess.

suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṁ gacchati. If they incarnate in a family of menials they are reckoned as a menial. If the reconception of his selfhood takes place in an artisan clan, he is reckoned as an artisan.

Seyyathāpi, brāhmaṇa, yaṁyadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. It’s like fire, which is reckoned according to the very same condition dependent upon which it burns. ‘Just as fire is reckoned only by the conditions dependent on which it burns.

Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṁ gacchati; A fire that burns dependent on logs is reckoned as a log fire. (When) fire burns dependent on logs, it is reckoned only as a log fire;

sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṁ gacchati; A fire that burns dependent on twigs is reckoned as a twig fire. (when) fire burns dependent on faggots, it is reckoned only as a faggot fire;

tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṁ gacchati; A fire that burns dependent on grass is reckoned as a grass fire. (when) fire burns dependent on grass, it is reckoned only as a grass fire;

gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṁ gacchati. A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. (when) fire burns dependent on cowdung, it is reckoned only as a cowdung fire.

Evameva kho ahaṁ, brāhmaṇa, ariyaṁ lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. In the same way, I declare that a person’s own wealth is the noble, transcendent teaching. So too I describe the Noble Supermundane Dhamma as a man’s own (source of) wealth.

Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṁ gacchati; If the reconception of his selfhood takes place in a warrior-noble clan, he is reckoned as a warrior-noble.

brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṁ gacchati; If the reconception of his selfhood takes place in a divine clan, he is reckoned as a divine.

vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṁ gacchati; If the reconception of his selfhood takes place in a burgess clan, he is reckoned as a burgess.

suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṁ gacchati. If the reconception of his selfhood takes place in an artisan clan, he is reckoned as an artisan.

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. ‘If he goes forth into homelessness from the home life in a warrior-noble clan, then on coming to the Dhamma proclaimed by a Tathāgata, he abstains from killing living beings, from taking what is not given, from non-observance of the life divine, from false speech, from malicious speech, from harsh speech, from gossip, he is uncovetous, without a mind of ill-will, and right in his view. He is one who has embarked upon a profitable dhamma of the true way.

Brāhmaṇakulā 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 … ‘If he goes forth into homelessness from the home life in a divine clan.

Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. peasants … ‘... in a burgess clan ...

Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. 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. ‘... in an artisan clan ... He is one who has embarked upon a profitable dhamma of the true way.

Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin? ‘How do you conceive this, divine,

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 heart of love free of enmity and ill will for this region, and not an aristocrat, peasant, or menial?” is only a divine capable of developing a mind of loving-kindness in a certain place, without hostility and without ill-will and not a warrior-noble or a burgess or an artisan?’

“No hidaṁ, bho gotama. “No, worthy Gotama. ‘No, Master Gotama.

Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; Aristocrats, brahmins, peasants, and menials can all do so. A warrior-noble, a burgess or an artisan could do so too.

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. For all four classes are capable of developing a heart of love free of enmity and ill will for this region.” For all four castes fare alike in 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. “In the same way, suppose someone from a family of aristocrats, ‘So too, if he goes forth into homelessness from the home life in a warrior-noble clan, then on coming to the Dhamma proclaimed by a Tathāgata, he abstains from killing living beings, from taking what is not given, from non-observance of the life divine,[^4] from false speech, from malicious speech, from harsh speech, from gossip, he is uncovetous, without a mind of ill-will, and right in his view. He is one who has embarked upon a profitable dhamma of the true way.

Brāhmaṇakulā cepi, brāhmaṇa … brahmins, ‘If he goes forth into homelessness from the home life in a divine clan.

vessakulā cepi, brāhmaṇa … peasants, burgess

suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. 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. in an artisan clan ... He is one who has embarked upon a profitable dhamma of the true way

Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin? ‘How do you conceive this, divine?

brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo no vesso no suddo”ti? 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?” is only a divine capable of taking (abrasive) powder and a loofah to the river and washing off dust and dirt, and not a warrior-noble or a burgess or an artisan?’

“No hidaṁ, bho gotama. “No, worthy Gotama. ‘No, Master Gotama,

Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ; a warrior-noble and a burgess and an artisan are capable of that too.

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. All four classes are capable of doing this.” For all four castes are capable of that.’

“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. “In the same way, suppose someone from a family of aristocrats, ‘If he goes forth into homelessness from the home life in a warrior-noble clan, then on coming to the Dhamma proclaimed by a Tathāgata, he abstains from killing living beings, from taking what is not given, from non-observance of the life divine, from false speech, from malicious speech, from harsh speech, from gossip, he is uncovetous, without a mind of ill-will, and right in his view. He is one who has embarked upon a profitable dhamma of the true way.

Brāhmaṇakulā cepi, brāhmaṇa … brahmins, ‘If he goes forth into homelessness from the home life in a divine clan.

vessakulā cepi, brāhmaṇa … peasants, ‘... in a burgess clan ...

suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. 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. ‘... in an artisan clan ... He is one who has embarked upon a profitable dhamma of the true way.

Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin? ‘How do you conceive this, divine?

idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: Suppose an anointed aristocratic king were to gather a hundred people born in different classes and say to them: Suppose a head-anointed warrior-noble king here assembled a hundred men of different birth (and said 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; ‘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. “Come, sirs, let any here who have appeared in a warrior-noble clan or a divine clan or a royal clan take an upper fire-stick of sāla wood or sandalwood or padumaka wood and make a spark and produce fire.

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 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 dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’ And also let any here who have appeared in an outcaste clan or a trapper clan or a wicker-workers’ clan or a cart-wrights’ clan or a scavengers’ clan take an upper firestick made from a dog’s drinking trough or from a pig’s trough or from a dustbin or from castor-oil wood and make a spark and produce fire.”

“Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin? How do you conceive this, divine,

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 only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire, would the fire produced from the spark made by the first have flame and colour and be clear, and could one do with it what it should be possible to with a 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? and not the fire produced by the low class people with poor quality wood?” and would the fire produced from the spark made likewise by the second have instead no flame and no colour and not be clear, and could one not do with it, too, what it should be possible to do with a fire?’

“No hidaṁ, bho gotama. “No, worthy Gotama. ‘No, Master 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 produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire, the two kinds of fire would both be alike;

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 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 has flames, color, and radiance, and is usable as fire.” for all fire has a flame and colour and is clear, and one can do with it what should be possible to do with a fire.’

Brāhmaṇakulā cepi, brāhmaṇa … brahmins,

vessakulā cepi, brāhmaṇa … 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. 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.”

Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca: When he had spoken, Esukārī said to him, When this was said, Esukārī the divine said:

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… “Excellent, worthy Gotama! Excellent! … ‘Magnificent, Master Gotama …

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” from today let Master Gotama remember me as a follower who has gone to him for refuge for life.’

Esukārīsuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

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