中部96經/耶蘇葛力經(婆羅門品[10])(莊春江譯)[MA.150]
被我這麼聽聞：
有一次，
世尊住在舍衛城祇樹林給孤獨園。
那時，耶蘇葛力
婆羅門去見世尊。抵達後，與世尊一起互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的耶蘇葛力婆羅門對世尊說這個：
「
喬達摩尊師！婆羅門們
安立四種
服侍：安立對婆羅門的服侍，安立對
剎帝利的服侍，安立對
毘舍的服侍，安立對
首陀羅的服侍。喬達摩尊師！在那裡，婆羅門們安立這個為對婆羅門的服侍：『婆羅門能服侍婆羅門，或剎帝利能服侍婆羅門，或毘舍能服侍婆羅門，或首陀羅能服侍婆羅門。』喬達摩尊師！這是婆羅門們安立對婆羅門的服侍。喬達摩尊師！在那裡，婆羅門們安立這個為對剎帝利的服侍：『剎帝利能服侍剎帝利，或毘舍能服侍剎帝利，或首陀羅能服侍剎帝利。』喬達摩尊師！這是婆羅門們安立對剎帝利的服侍。喬達摩尊師！在那裡，婆羅門們安立這個為對毘舍的服侍：『毘舍能服侍毘舍，或首陀羅能服侍毘舍。』喬達摩尊師！這是婆羅門們安立對毘舍的服侍。喬達摩尊師！在那裡，婆羅門們安立這個為對首陀羅服侍：『首陀羅能服侍首陀羅，其他誰又將會服侍首陀羅？』喬達摩尊師！這是婆羅門們安立對首陀羅的服侍。喬達摩尊師！婆羅門們安立這四種服侍。這裡，喬達摩尊師怎麼說？」(436)
「婆羅門！那麼，全世界全面認可婆羅門們的這個：請他們安立這四種服侍嗎？」
「喬達摩尊師！這確實不是。」
「婆羅門！猶如有貧窮的、無所有的、貧困的男子，他們放置他不想要的肉片：『喂！男子！這塊肉應該被你吃，
且錢應該被隨給與。』同樣的，婆羅門！婆羅門們以那些
沙門婆羅門的未同意，然而他們安立這四種服侍。
婆羅門！我不說：『一切都應該被服侍。』婆羅門！我也不說：『一切都不應該被服侍。』婆羅門！凡當他服侍時，因為服侍，會成為更惡的，
非更善的，我不說那個『應該被服侍』。婆羅門！而凡當他服侍時，因為服侍，會成為更善的，非更惡的，我說那個『應該被服侍』。婆羅門！如果對剎帝利他們這麼問：『凡當你服侍時，因為服侍，成為更惡的，非更善的，或凡當你服侍時，因為服侍，成為更善的，非更惡的，在這裡，你服侍誰？』婆羅門！當正確回答時，剎帝利這麼回答：『凡當我服侍時，因為服侍，成為更惡的，非更善的，我不服侍他，而凡當我服侍時，因為服侍，成為更善的，非更惡的，我服侍他。』婆羅門！如果對婆羅門也……（中略）婆羅門！如果對毘舍也……（中略）婆羅門！如果對首陀羅他們也這麼問：『凡當你服侍時，因為服侍，成為更惡的，非更善的，或凡當你服侍時，因為服侍，成為更善的，非更惡的，在這裡，你服侍誰？』婆羅門！當正確回答時，首陀羅這麼回答：『凡當我服侍時，因為服侍，成為更惡的，非更善的，我不服侍他，而凡當我服侍時，因為服侍，成為更善的，非更惡的，我服侍他。』
婆羅門！我不說：『高貴家系狀態是更善的一邊。』婆羅門！又，我不說：『高貴家系狀態是更惡的一邊。』婆羅門！我不說：『
優勝容色狀態是更善的一邊。』婆羅門！又，我不說：『優勝容色狀態是更惡的一邊。』婆羅門！我不說：『優勝財富狀態是更善的一邊。』婆羅門！又，我不說：『優勝財富狀態是更惡的一邊。』(437)
婆羅門！因為，這裡，某一類高貴家系者也是殺生者，是
未被給與的拿取者，是
邪淫者，是
妄語者，是
離間語者，是
粗惡語者，是
雜穢語者，是
貪婪者，是有瞋害心者，是邪見者，因此，我不說：『高貴家系狀態是更善的一邊。』婆羅門！因為，這裡，某一類高貴家系者也是離殺生者，是離未被給與的拿取者，是離邪淫者，是離妄語者，是離離間語者，是離粗惡語者，是離雜穢語者，是不貪婪者，是無瞋害心者，是正見者，因此，我不說：『高貴家系狀態是更惡的一邊。』(438)
婆羅門！因為，這裡，某一類優勝容色者也……（中略）婆羅門！因為，這裡，某一類優勝財富者也是殺生者……（中略）是邪見者，因此，我不說：『優勝財產狀態是更善的一邊。』婆羅門！因為，這裡，某一類優勝財富者也是離殺生者……（中略）是正見者，因此，我不說：『優勝財富狀態是更惡的一邊。』
婆羅門！我不說：『一切都應該被服侍。』婆羅門！又，我不說：『一切都不應該被服侍。』婆羅門！凡當他服侍時，因為服侍，信增長，戒增長，聽聞的增長，
施捨增長，慧增長，我說那個『應該被服侍』。(婆羅門！凡當他服侍時，因為服侍，信不增長，戒不增長，聽聞的不增長，施捨不增長，慧不增長，我不說那個『應該被服侍』。)」(439)
在這麼說時，耶蘇葛力婆羅門對世尊說這個：
「喬達摩尊師！婆羅門們安立四種財：安立婆羅門的財產，安立剎帝利的財產，安立毘舍的財產，安立首陀羅的財產。喬達摩尊師！在那裡，婆羅門們安立這個
行乞為婆羅門的財產，而且，『輕蔑行乞財產的婆羅門是不盡本分者，如取未給與的
守衛。』喬達摩尊師！這是婆羅門們安立婆羅門的財產。喬達摩尊師！在那裡，婆羅門們安立這個弓箭為剎帝利的財產，而且，『輕蔑弓箭財產的剎帝利是不盡本分者，如取未給與的守衛。』喬達摩尊師！這是婆羅門們安立剎帝利的財產。喬達摩尊師！在那裡，婆羅門們安立這個耕作牧牛為毘舍的財產，而且，『輕蔑耕作牧牛財產的毘舍是不盡本分者，如取未給與的守衛。』喬達摩尊師！這是婆羅門們安立毘舍的財產。喬達摩尊師！在那裡，婆羅門們安立這個鐮刀打麥棒為首陀羅的財產，而且，『輕蔑鐮刀打麥棒財產的首陀羅是不盡本分者，如取未給與的守衛。』喬達摩尊師！這是婆羅門們安立首陀羅的財產。喬達摩尊師！婆羅門們安立這四種財，這裡，喬達摩尊師怎麼說？」(440)
「婆羅門！那麼，全世界全面認可婆羅門們的這個：請他們安立這四種財嗎？」
「喬達摩尊師！這確實不是。」
「婆羅門！猶貧窮的、無所有的、貧困的男子，他們放置他不想要的肉片：『喂！男子！這塊肉應該被你吃，且錢應該被隨給與。』同樣的，婆羅門！婆羅門們以那些沙門婆羅門的未同意，然而他們安立這四種財。
婆羅門！我安立聖出世間法為男子的財產。又，當跟隨(隨念)往昔他來自父母的家系時，正於該一一處有個體的出生，就一一以那個走到稱呼：如果個體的生出是在剎帝利族姓，就名為(就走到稱呼)『剎帝利』，如果個體的生出是在婆羅門族姓，就名為『婆羅門』，如果個體的生出是在毘舍族姓，就名為『毘舍』，如果個體的生出是在首陀羅族姓，就名為『首陀羅』。婆羅門！猶如正
緣於一一
緣，火燃燒，就一一以那個走到稱呼：緣於柴，火燃燒，就名為『柴火』；緣於木片，火燃燒，就名為『木片火』；緣於草，火燃燒，就名為『草火』；緣於牛糞，火燃燒，就名為『牛糞火』；緣於穀殼，火燃燒，就名為『穀殼火』；緣於碎屑，火燃燒，就名為『碎屑火』。[MN.38, 400段]。同樣的，婆羅門！我安立聖出世間法為男子的財產。又，當跟隨往昔他來自父母的家系時，正於該一一處有個體的出生，就一一以那個走到稱呼：如果個體的生出是在剎帝利族姓，就名為『剎帝利』，如果個體的生出是在婆羅門族姓，就名為『婆羅門』，如果個體的生出是在毘舍族姓，就名為『毘舍』，如果個體的生出是在首陀羅族姓，就名為『首陀羅』。
婆羅門！如果從剎帝利族姓在家出家，
成為無家者，他來到
如來宣說的法律後，是離殺生者，是離未被給與的拿取者，是離邪淫者，是離妄語者，是離離間語者，是離粗惡語者，是離雜穢語者，是不貪婪者，是無瞋害心者，是正見者，是
真理、善法的成功者；婆羅門！如果也從婆羅門族姓在家出家，成為無家者，他來到如來教導的法、律後，是離殺生者……（中略）是正見者，是真理、善法的成功者；婆羅門！如果也從毘舍族姓在家出家，成為無家者，他來到如來宣說的法律後，是離殺生者……（中略）是正見者，是真理、善法的成功者；婆羅門！如果也從首陀羅族姓在家出家，成為無家者，他來到如來宣說的法律後，是離殺生者……（中略）是正見者，是真理、善法的成功者。(441)
婆羅門！你怎麼想它：僅婆羅門能夠在這個區域上
修習無怨無瞋恚的慈心，剎帝利否，毘舍否，首陀羅否嗎？」
「喬達摩尊師！這確實不是，剎帝利也能夠在這個區域上修習無怨恨無瞋害的慈心；喬達摩尊師！婆羅門也……（中略）喬達摩尊師！毘舍也……（中略）喬達摩尊師！首陀羅也……（中略）喬達摩尊師！所有四種階級都能夠在這個區域上修習無怨恨無瞋害的慈心。」
「同樣的，婆羅門！如果從剎帝利族姓在家出家，成為無家者，他來到如來宣說的法律後，是離殺生者……（中略）是正見者，是真理、善法的成功者。
婆羅門！如果也從婆羅門族姓……（中略）婆羅門！如果也從毘舍族姓……（中略）婆羅門！如果也從首陀羅族姓在家出家，成為無家者，他來到如來宣說的法律後，是離殺生者……（中略）是正見者，是真理、善法的成功者。(442)
婆羅門！你怎麼想它：僅婆羅門能夠拿
擦背用具與肥皂粉、走到河後除去塵污，剎帝利否，毘舍否，首陀羅否嗎？」
「喬達摩尊師！這確實不是，剎帝利也能夠拿擦背用具與肥皂粉後去河裡除去塵污；喬達摩尊師！婆羅門也……（中略）喬達摩尊師！毘舍也……（中略）喬達摩尊師！首陀羅也……（中略）喬達摩尊師！所有四種階級都能夠拿擦背用具與肥皂粉、走到河後除去塵污。」
「同樣的，婆羅門！如果從剎帝利族姓在家出家，成為無家者，他來到如來宣說的法律後，是離殺生者……（中略）是正見者，是真理、善法的成功者。
婆羅門！如果也從婆羅門族姓……（中略）婆羅門！如果也從毘舍族姓……（中略）婆羅門！如果也從首陀羅族姓在家出家，成為無家者，他來到如來宣說的法律後，是離殺生者……（中略）是正見者，是真理、善法的成功者。(443)
婆羅門！你怎麼想它：這裡，如果
剎帝利灌頂王使種種出身的男子中集合百位男子：『請先生們來，在這裡，凡從剎帝利族姓、婆羅門族姓、王室族姓出生者，拿沙葛木或沙羅木或沙羅羅木或栴檀木或玻度馬葛木為
取火的上鑽木後，請使火生起，請顯現火。請先生們來，在這裡，凡從
旃陀羅族姓、獵人族姓、竹匠族姓、車匠族姓、清垃圾族姓出生者，拿狗槽木或豬槽木或洗濯槽木或蓖麻木為取火的上鑽木後，請使火生起，請顯現火。』婆羅門！你怎麼想它：凡這樣，那個從剎帝利族姓、婆羅門族姓、王室族姓出生者，拿沙葛木或沙羅木或沙羅羅木或栴檀木或玻度馬葛木為取火的上鑽木後，生起的火，顯現的熱，僅那個會是有光焰的，同時也有光澤的，以及明亮的，且能夠以那個火作應該被火作的，而凡那個從旃陀羅族姓、獵人族姓、竹匠族姓、車匠族姓、清垃圾族姓出生者，拿狗槽木或豬槽木或洗濯槽木或蓖麻木為取火的上鑽木後，生起的火，顯現的熱，那個火會是既非有火焰的，也非有光澤的，也非明亮的，且不能夠以那個火作應該被火作的嗎？」
「喬達摩尊師！這確實不是，凡那個從剎帝利族姓、婆羅門族姓、王室族姓出生者，拿沙葛木或沙羅木或沙羅羅木或栴檀木或玻度馬葛木為取火的上鑽木後，生起的火，顯現的熱，那個會是有光焰的，同時也有光澤的，以及明亮的，且能夠以那個火作應該被火作的，凡那個從旃陀羅族姓、獵人族姓、竹匠族姓、車匠族姓、清垃圾族姓出生者，拿狗槽木或豬槽木或洗濯槽木或蓖麻木為取火的上鑽木後，生起的火，顯現的熱，那個也會是有光焰的，同時也有光澤的，以及明亮的，且能夠以那個火作應該被火作的，喬達摩尊師！因為，所有的火都是有光焰的，同時也有光澤的，以及明亮的，且能夠以那個火作應該被火作的。」[MN.93, 406-408段]
「同樣的，婆羅門！如果從剎帝利族姓在家出家，成為無家者，他來到如來宣說的法律後，是離殺生者……（中略）是正見者，是真理、善法的成功者；婆羅門！如果也從婆羅門族姓……（中略）婆羅門！如果也從毘舍族姓……（中略）婆羅門！如果也從首陀羅族姓在家出家，成為無家者，他來到如來宣說的法律後，是離殺生者，是離未被給與的拿取者，是離邪淫者，是離妄語者，是離離間語者，是離粗惡語者，是離雜穢語者，是不貪婪者，是無瞋害心者，是正見者，是真理、善法的成功者。」
在這麼說時，耶蘇葛力婆羅門對世尊說這個：
「太偉大了，喬達摩尊師！太偉大了，喬達摩尊師！……（中略）請喬達摩尊師記得我為
優婆塞，從今天起
已終生歸依。」(444)
耶蘇葛力經第六終了。
MN.96/(6) Esukārīsuttaṃ
436. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho esukārī brāhmaṇo bhagavantaṃ etadavoca– “brāhmaṇā, bho gotama, catasso pāricariyā paññapenti – brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti– ‘brāhmaṇo vā brāhmaṇaṃ paricareyya, khattiyo vā brāhmaṇaṃ paricareyya, vesso vā brāhmaṇaṃ paricareyya, suddo vā brāhmaṇaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti– ‘khattiyo vā khattiyaṃ paricareyya, vesso vā khattiyaṃ paricareyya, suddo vā khattiyaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti– ‘vesso vā vessaṃ paricareyya, suddo vā vessaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti Tatridaṃ, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti– ‘suddova suddaṃ paricareyya. Ko panañño suddaṃ paricarissatī’ti? Idaṃ kho, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti. Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. Idha bhavaṃ gotamo kimāhā”ti?
437. “Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti– ‘imā catasso pāricariyā paññapentū’”ti? “No hidaṃ, bho gotama”. “Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ– ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabban’ti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimā catasso pāricariyā paññapenti. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabban’ti vadāmi; nāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabban’ti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ ‘paricaritabban’ti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ ‘paricaritabban’ti vadāmi. Khattiyaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ– ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa sammā byākaramāno evaṃ byākareyya– ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyyan’ti. Brāhmaṇaṃ cepi, brāhmaṇa …pe… vessaṃ cepi, brāhmaṇa …pe… suddaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ– ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya– ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyyan’ti. Nāhaṃ, brāhmaṇa, ‘uccākulīnatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uccākulīnatā pāpiyaṃso’ti vadāmi; nāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṃso’ti vadāmi; nāhaṃ, brāhmaṇa, ‘uḷārabhogatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṃso’ti vadāmi.
438. “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 seyyaṃso’ti vadāmi. Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Tasmā ‘na uccākulīnatā pāpiyaṃso’ti vadāmi.
439. “Uḷāravaṇṇopi hi, brāhmaṇa …pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti …pe… micchādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā seyyaṃso’ti vadāmi. Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā pāpiyaṃso’ti vadāmi. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabban’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabban’ti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṃ vaḍḍhati, sutaṃ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṃ ‘paricaritabban’ti (vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṃ vaḍḍhati, na sutaṃ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṃ taṃ ‘paricaritabban’ti) vadāmī”ti.
440. Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca– “brāhmaṇā, bho gotama, cattāri dhanāni paññapenti– brāhmaṇassa sandhanaṃ paññapenti, khattiyassa sandhanaṃ paññapenti, vessassa sandhanaṃ paññapenti, suddassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti bhikkhācariyaṃ; bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti dhanukalāpaṃ; dhanukalāpañca pana khattiyo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti kasigorakkhaṃ; kasigorakkhañca pana vesso sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti asitabyābhaṅgiṃ; asitabyābhaṅgiñca pana suddo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti. Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. Idha bhavaṃ gotamo kimāhā”ti?
441. “Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti– ‘imāni cattāri dhanāni paññapentū’”ti? “No hidaṃ, bho gotama”. “Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ– ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabban’ti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimāni cattāri dhanāni paññapenti. Ariyaṃ kho ahaṃ, brāhmaṇa, lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati. Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati. Seyyathāpi, brāhmaṇa, yaṃyadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṃ gacchati; sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṃ gacchati; tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṃ gacchati; gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṃ gacchati. Evameva kho ahaṃ, brāhmaṇa, ariyaṃ lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.
“Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati.
“Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ 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 ñāyaṃ dhammaṃ kusalaṃ.
“Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
“Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
“Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
442. “Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo no vesso no suddo”ti? “No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetun”ti. “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
“Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
443. “Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo no vesso no suddo”ti? “No hidaṃ, bho gotama Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetun”ti. “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
“Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
444. “Taṃ kiṃ maññasi, brāhmaṇa, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontu; āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontū’”ti?
“Taṃ kiṃ maññasi, brāhmaṇa, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṃ kātun”ti? “No hidaṃ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṃ kātun”ti.
“Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ 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 ñāyaṃ dhammaṃ kusalan”ti.
Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
Esukārīsuttaṃ niṭṭhitaṃ chaṭṭhaṃ.