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Majjhima Nikāya 96

Esukārīsutta

With Esukārī · Translation: Bhikkhu Sujato, SuttaCentral

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thereforeTasmā not‘na state of great wealthuḷārabhogatā a worse personpāpiyaṁso’ti I sayvadāmi.

That’s why I don’t say that any of these things makes you a better or worse person.

I do notNāhaṁ, brahminbrāhmaṇa, all‘sabbaṁ should be servedparicaritabban’ti I sayvadāmi, notna but I do notpanāhaṁ, brahminbrāhmaṇa, all‘sabbaṁ notna should be servedparicaritabban’ti I sayvadāmi.
whomYaṁ for himhissa, brahminbrāhmaṇa, servingparicarato because of servingpāricariyāhetu faithsaddhā growsvaḍḍhati, ethicssīlaṁ growsvaḍḍhati, learningsutaṁ growsvaḍḍhati, generositycāgo growsvaḍḍhati, wisdompaññā growsvaḍḍhati, that one Itamahaṁ should be served‘paricaritabban’ti I sayvadāmi.
whomYaṁ for himhissa, brahminbrāhmaṇa, servingparicarato because of servingpāricariyāhetu notna faithsaddhā growsvaḍḍhati, notna ethicssīlaṁ growsvaḍḍhati, notna learningsutaṁ growsvaḍḍhati, notna generositycāgo growsvaḍḍhati, notna wisdompaññā growsvaḍḍhati, I do notnāhaṁ that onetaṁ should be served‘paricaritabban’ti I sayvadāmī”ti.

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

thusEvaṁ when saidvutte, Esukārīesukārī brahminbrāhmaṇo the Blessed Onebhagavantaṁ said thisetadavoca:
brahmins“brāhmaṇā, worthybho Gotamagotama, fourcattāri kinds of wealthdhanāni prescribepaññapenti—
for a brahminbrāhmaṇassa wealthsandhanaṁ prescribepaññapenti, for an aristocratkhattiyassa wealthsandhanaṁ prescribepaññapenti, for a peasantvessassa wealthsandhanaṁ prescribepaññapenti, for a menialsuddassa wealthsandhanaṁ prescribepaññapenti.
herein thisTatridaṁ, worthybho Gotamagotama, brahminsbrāhmaṇā for a brahminbrāhmaṇassa wealthsandhanaṁ prescribepaññapenti living on almsbhikkhācariyaṁ;
and living on almsbhikkhācariyañca butpana a brahminbrāhmaṇo wealthsandhanaṁ scorningatimaññamāno one who fails in dutyakiccakārī ishoti like a guardgopova what is not givenadinnaṁ takingādiyamānoti.
thisIdaṁ indeedkho, worthybho Gotamagotama, brahminsbrāhmaṇā for a brahminbrāhmaṇassa wealthsandhanaṁ prescribepaññapenti.
herein thisTatridaṁ, worthybho Gotamagotama, brahminsbrāhmaṇā for an aristocratkhattiyassa wealthsandhanaṁ prescribepaññapenti bow and quiverdhanukalāpaṁ;
and bow and quiverdhanukalāpañca butpana an aristocratkhattiyo wealthsandhanaṁ scorningatimaññamāno one who fails in dutyakiccakārī ishoti like a guardgopova what is not givenadinnaṁ takingādiyamānoti.
thisIdaṁ indeedkho, worthybho Gotamagotama, brahminsbrāhmaṇā for an aristocratkhattiyassa wealthsandhanaṁ prescribepaññapenti.
herein thisTatridaṁ, worthybho Gotamagotama, brahminsbrāhmaṇā for a peasantvessassa wealthsandhanaṁ prescribepaññapenti farming and animal husbandrykasigorakkhaṁ;
and farming and animal husbandrykasigorakkhañca butpana a peasantvesso wealthsandhanaṁ scorningatimaññamāno one who fails in dutyakiccakārī ishoti like a guardgopova what is not givenadinnaṁ takingādiyamānoti.

When he had spoken, Esukārī said to him: “Worthy Gotama, the brahmins prescribe four kinds of wealth: for a brahmin, an aristocrat, a peasant, and a menial. The wealth they prescribe for a brahmin is living on alms. A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals. The wealth they prescribe for an aristocrat is the bow and quiver. An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals. The wealth they prescribe for a peasant is farming and animal husbandry. A peasant who scorns his own wealth, farming and animal husbandry, fails in his duty like a guard who steals.

thisIdaṁ indeedkho, sirbho Gotamagotama, brahminsbrāhmaṇā for a merchantvessassa wealthsandhanaṁ they prescribepaññapenti.
herein thisTatridaṁ, sirbho Gotamagotama, brahminsbrāhmaṇā for a menialsuddassa wealthsandhanaṁ they prescribepaññapenti scythe and flailasitabyābhaṅgiṁ;
and the scythe and flailasitabyābhaṅgiñca butpana a menialsuddo wealthsandhanaṁ scorningatimaññamāno fails in his dutyakiccakārī ishoti like a guardgopova what is not givenadinnaṁ takingādiyamānoti.
thisIdaṁ indeedkho, sirbho Gotamagotama, brahminsbrāhmaṇā for a menialsuddassa wealthsandhanaṁ they prescribepaññapenti.
brahminsBrāhmaṇā, sirbho Gotamagotama, theseimāni fourcattāri kinds of wealthdhanāni they prescribepaññapenti.
hereIdha the venerablebhavaṁ Gotamagotamo what does he saykimāhā”ti?

The wealth they prescribe for a menial is the scythe and flail. A menial who scorns his own wealth, the scythe and flail, fails in his duty like a guard who steals. These are the four kinds of wealth that the brahmins prescribe. What do you say about this?”

what?“Kiṁ thenpana, brahminbrāhmaṇa, allsabbo worldloko of brahminsbrāhmaṇānaṁ authorized thisetadabbhanujānāti: these‘imāni fourcattāri kinds of wealthdhanāni prescribepaññapentū’”ti?
no“No indeedhidaṁ, worthybho Gotamagotama”.
just as“Seyyathāpi, brahminbrāhmaṇa, personpuriso poordaliddo pennilessassako destituteanāḷhiyo. to himTassa unwillingakāmassa a chopbilaṁ they would forceolaggeyyuṁ: this‘idaṁ youte, heyambho personpurisa, meatmaṁsaṁ to be eatenkhāditabbaṁ, and the pricemūlañca to be paidanuppadātabban’ti.
in the same wayEvameva indeedkho, brahminbrāhmaṇa, brahminsbrāhmaṇā without consentappaṭiññāya of thesetesaṁ ascetics and brahminssamaṇabrāhmaṇānaṁ, butatha andca but thesepanimāni fourcattāri kinds of wealthdhanāni prescribepaññapenti.

“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of wealth?” “No, worthy Gotama.” “It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ In the same way, the brahmins have prescribed these four kinds of wealth without the consent of these ascetics and brahmins.

nobleAriyaṁ indeedkho Iahaṁ, brahminbrāhmaṇa, transcendentlokuttaraṁ teachingdhammaṁ person'spurisassa wealthsandhanaṁ I assertpaññapemi.
traditionalPorāṇaṁ indeedkho but for himpanassa from mother and fathermātāpettikaṁ family customskulavaṁsaṁ for one recollectinganussarato whereyattha whereveryattheva of individualityattabhāvassa incarnationabhinibbatti ishoti by thattena by that veryteneva reckoningsaṅkhyaṁ goesgacchati.
in an aristocrat familyKhattiyakule ifce of individualityattabhāvassa incarnationabhinibbatti ishoti as an aristocrat‘khattiyo’tveva reckoningsaṅkhyaṁ goesgacchati;
in a brahmin familybrāhmaṇakule ifce of individualityattabhāvassa incarnationabhinibbatti ishoti as a brahmin‘brāhmaṇo’tveva reckoningsaṅkhyaṁ goesgacchati;
in a peasant familyvessakule ifce of individualityattabhāvassa incarnationabhinibbatti ishoti as a peasant‘vesso’tveva reckoningsaṅkhyaṁ goesgacchati;
in a menial familysuddakule ifce of individualityattabhāvassa incarnationabhinibbatti ishoti as a menial‘suddo’tveva reckoningsaṅkhyaṁ goesgacchati.
just asSeyyathāpi, brahminbrāhmaṇa, whatever veryyaṁyadeva conditionpaccayaṁ dependent onpaṭicca fireaggi burnsjalati by thattena by that veryteneva reckoningsaṅkhyaṁ goesgacchati.
if on logsKaṭṭhañce dependent onpaṭicca fireaggi burnsjalati as a log fire‘kaṭṭhaggi’tveva reckoningsaṅkhyaṁ goesgacchati;
if on twigssakalikañce dependent onpaṭicca fireaggi burnsjalati as a twig fire‘sakalikaggi’tveva reckoningsaṅkhyaṁ goesgacchati;
if on grasstiṇañce dependent onpaṭicca fireaggi burnsjalati as a grass fire‘tiṇaggi’tveva reckoningsaṅkhyaṁ goesgacchati;
if on cow-dunggomayañce dependent onpaṭicca fireaggi burnsjalati as a cow-dung fire‘gomayaggi’tveva reckoningsaṅkhyaṁ goesgacchati.

I assert that a person’s own wealth is the noble, transcendent teaching. But they are reckoned by recollecting the traditional family customs of their mother and father wherever they are incarnated. If they incarnate in a family of aristocrats they are reckoned as an aristocrat. If they incarnate in a family of brahmins they are reckoned as a brahmin. If they incarnate in a family of peasants they are reckoned as a peasant. If they incarnate in a family of menials they are reckoned as a menial. It’s like fire, which is reckoned according to the very same condition dependent upon which it burns. A fire that burns dependent on logs is reckoned as a log fire. A fire that burns dependent on twigs is reckoned as a twig fire. A fire that burns dependent on grass is reckoned as a grass fire. A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.

just soEvameva indeedkho Iahaṁ, O brahminbrāhmaṇa, nobleariyaṁ transcendentlokuttaraṁ teachingdhammaṁ of a personpurisassa own wealthsandhanaṁ I assertpaññapemi.
traditionalPorāṇaṁ indeedkho but for thempanassa of mother and fathermātāpettikaṁ family customkulavaṁsaṁ for one recollectinganussarato whereveryattha whereveryattheva of existenceattabhāvassa incarnationabhinibbatti there ishoti by thattena by that veryteneva reckoningsaṅkhyaṁ they are reckonedgacchati.
in a khattiya familyKhattiyakule ifce of existenceattabhāvassa incarnationabhinibbatti there ishoti as 'khattiya'‘khattiyo’tveva reckoningsaṅkhyaṁ they are reckonedgacchati;
in a brahmin familybrāhmaṇakule ifce of existenceattabhāvassa incarnationabhinibbatti there ishoti as 'brahmin'‘brāhmaṇo’tveva reckoningsaṅkhyaṁ they are reckonedgacchati;
in a vessa familyvessakule ifce of existenceattabhāvassa incarnationabhinibbatti there ishoti as 'vessa'‘vesso’tveva reckoningsaṅkhyaṁ they are reckonedgacchati;
in a sudda familysuddakule ifce of existenceattabhāvassa incarnationabhinibbatti there ishoti as 'sudda'‘suddo’tveva reckoningsaṅkhyaṁ they are reckonedgacchati.

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

from a khattiya familyKhattiyakulā if evencepi, brahminbrāhmaṇa, from homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito ishoti, heso andca proclaimed by the Tathāgatatathāgatappaveditaṁ teaching and trainingdhammavinayaṁ having relied onāgamma from killing living creaturespāṇātipātā refrainingpaṭivirato ishoti, from taking what is not givenadinnādānā refrainingpaṭivirato ishoti, from unchastityabrahmacariyā refrainingpaṭivirato ishoti, from false speechmusāvādā refrainingpaṭivirato ishoti, divisivepisuṇāya speechvācāya refrainingpaṭivirato ishoti, harshpharusāya speechvācāya refrainingpaṭivirato ishoti, from nonsensical chattersamphappalāpā refrainingpaṭivirato ishoti, contentanabhijjhālu ishoti, kind-heartedabyāpannacitto ishoti, with right viewsammādiṭṭhi ishoti, one who succeedsārādhako ishoti in the systemñāyaṁ teachingdhammaṁ skillfulkusalaṁ.
from a brahmin familyBrāhmaṇakulā if evencepi, brahminbrāhmaṇa, from homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito ishoti, heso andca proclaimed by the Tathāgatatathāgatappaveditaṁ teaching and trainingdhammavinayaṁ having relied onāgamma from killing living creaturespāṇātipātā refrainingpaṭivirato ishoti …pe……pe… with right viewsammādiṭṭhi ishoti, one who succeedsārādhako ishoti in the systemñāyaṁ teachingdhammaṁ skillfulkusalaṁ.
from a peasant familyVessakulā if evencepi, brahminbrāhmaṇa, from homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito ishoti, heso andca proclaimed by the Tathāgatatathāgatappaveditaṁ teaching and trainingdhammavinayaṁ having relied onāgamma from killing living creaturespāṇātipātā refrainingpaṭivirato ishoti …pe……pe… with right viewsammādiṭṭhi ishoti, one who succeedsārādhako ishoti in the systemñāyaṁ teachingdhammaṁ skillfulkusalaṁ.

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. Suppose someone from a family of brahmins … peasants …

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