中部96经/埃苏卡利经(婆罗门品[10])

这是我亲身听闻到的。一时，世尊住在舍卫城祇树给孤独园。

那时，婆罗门埃苏卡利来到世尊处。来到后，与世尊互相问候。寒暄毕，坐在一旁。坐在一旁的埃苏卡利婆罗门对世尊说：

"乔达摩先生，婆罗门规定四种服务：规定对婆罗门的服务，规定对刹帝利的服务，规定对吠舍的服务，规定对首陀罗的服务（婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓；刹帝利解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级；吠舍解释：印度四姓之一，即商人的族姓；首陀罗解释：略称首陀。为印度四姓中地位最低之奴隶阶级。从事担死人、除粪、养鸡猪、捕猎、屠杀、沽酒、兵伍等卑贱职务。乃雅利安人所征服之土著，随着婆罗门文化之隆盛而备受压迫，亦无任何宗教特权，并受传统婆罗门教轻蔑为无来生之贱民，故称为一生族。释尊对此主张四姓平等，并允许首陀罗阶级出家）。在此，乔达摩先生，婆罗门规定对婆罗门的服务是：'婆罗门应服务婆罗门，或刹帝利应服务婆罗门，或吠舍应服务婆罗门，或首陀罗应服务婆罗门。'这是婆罗门规定的对婆罗门的服务。

在此，乔达摩先生，婆罗门规定对刹帝利的服务是：'刹帝利应服务刹帝利，或吠舍应服务刹帝利，或首陀罗应服务刹帝利。'这是婆罗门规定的对刹帝利的服务。

在此，乔达摩先生，婆罗门规定对吠舍的服务是：'吠舍应服务吠舍，或首陀罗应服务吠舍。'这是婆罗门规定的对吠舍的服务。

在此，乔达摩先生，婆罗门规定对首陀罗的服务是：'只有首陀罗应服务首陀罗。还有谁会服务首陀罗呢？'这是婆罗门规定的对首陀罗的服务。

乔达摩先生，婆罗门规定这四种服务。对此，乔达摩先生怎么说？"

"婆罗门，难道全世界都同意婆罗门规定这四种服务吗？"

"不是的，乔达摩先生。"

"婆罗门，就像一个贫穷、无产、贫困的人，人们违背他的意愿，强迫他说：'这是你要吃的肉，你还要付钱。'同样，婆罗门，没有得到其他沙门婆罗门的同意（沙门解释：出家修行的人，不论是什么宗教的出家修行人都称为沙门），就规定这四种服务。

婆罗门，我不说'应该服务一切'，我也不说'不应该服务一切'。婆罗门，如果因服务而变得更坏不好，我不说'应该服务'。婆罗门，如果因服务而变得更好不坏，我说'应该服务'。

婆罗门，如果问刹帝利：'你服务谁会变得更坏不好，你服务谁会变得更好不坏？你会服务谁？'刹帝利如果正确回答，会这样回答：'如果我服务某人会变得更坏不好，我不会服务他。如果我服务某人会变得更好不坏，我会服务他。'

婆罗门，如果问婆罗门...如果问吠舍...如果问首陀罗：'你服务谁会变得更坏不好，你服务谁会变得更好不坏？你会服务谁？'首陀罗如果正确回答，会这样回答：'如果我服务某人会变得更坏不好，我不会服务他。如果我服务某人会变得更好不坏，我会服务他。'

婆罗门，我不说'高种姓出身就更好'，我也不说'高种姓出身就更坏'。婆罗门，我不说'高贵容貌就更好'，我也不说'高贵容貌就更坏'。婆罗门，我不说'高贵财富就更好'，我也不说'高贵财富就更坏'。

婆罗门，有些高种姓出身的人杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、瞋恚、邪见（邪淫解释：没有结婚就发生男女关系，或者不正当的性行为；妄语解释：虚假不真实的言语；两舌解释：说挑拨离间的言语，破坏别人和睦的关系；恶口解释：说粗暴粗俗咒骂的言语；绮语解释：说毫无意义不正经的言语；瞋恚解释：愤怒，生气；邪见解释：不正确的见解）。因此我不说'高种姓出身就更好'。婆罗门，有些高种姓出身的人不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪婪、不瞋恚、正见。因此我不说'高种姓出身就更坏'。

婆罗门，有些高贵容貌的人...有些高贵财富的人杀生...邪见。因此我不说'高贵财富就更好'。婆罗门，有些高贵财富的人不杀生...正见。因此我不说'高贵财富就更坏'。婆罗门，我不说'应该服务一切'，我也不说'不应该服务一切'。

婆罗门，如果因服务而信心增长、戒行增长、学问增长、布施增长、智慧增长，我说'应该服务'。如果因服务而信心不增长、戒行不增长、学问不增长、布施不增长、智慧不增长，我不说'应该服务'。"

听闻此言，埃苏卡利婆罗门对世尊说："乔达摩先生，婆罗门规定四种财富：规定婆罗门的财富、规定刹帝利的财富、规定吠舍的财富、规定首陀罗的财富。在此，乔达摩先生，婆罗门规定婆罗门的财富是乞食。婆罗门轻视乞食这种财富，就像牛夫偷窃一样，是不应该做的事。这是婆罗门规定的婆罗门财富。

在此，乔达摩先生，婆罗门规定刹帝利的财富是弓箭。刹帝利轻视弓箭这种财富，就像牛夫偷窃一样，是不应该做的事。这是婆罗门规定的刹帝利财富。

在此，乔达摩先生，婆罗门规定吠舍的财富是耕种和牧牛。吠舍轻视耕种和牧牛这种财富，就像牛夫偷窃一样，是不应该做的事。这是婆罗门规定的吠舍财富。

在此，乔达摩先生，婆罗门规定首陀罗的财富是镰刀和扁担。首陀罗轻视镰刀和扁担这种财富，就像牛夫偷窃一样，是不应该做的事。这是婆罗门规定的首陀罗财富。

乔达摩先生，婆罗门规定这四种财富。对此，乔达摩先生怎么说？"

"婆罗门，难道全世界都同意婆罗门规定这四种财富吗？"

"不是的，乔达摩先生。"

"婆罗门，就像一个贫穷、无产、贫困的人，人们违背他的意愿，强迫他说：'这是你要吃的肉，你还要付钱。'同样，婆罗门，没有得到其他沙门婆罗门的同意，就规定这四种财富。

婆罗门，我说圣者出世间法是人的财富。忆念古老的父母血统，无论他在哪里投生，都会被称为那个种姓。如果投生在刹帝利家，就被称为'刹帝利'。如果投生在婆罗门家，就被称为'婆罗门'。如果投生在吠舍家，就被称为'吠舍'。如果投生在首陀罗家，就被称为'首陀罗'。

婆罗门，就像火因缘不同而有不同名称。如果因木柴而燃烧，就叫'木火'。如果因树枝而燃烧，就叫'枝火'。如果因草而燃烧，就叫'草火'。如果因牛粪而燃烧，就叫'粪火'。同样，婆罗门，我说圣者出世间法是人的财富。忆念古老的父母血统，无论他在哪里投生，都会被称为那个种姓。

如果刹帝利家的人出家，他依据如来所说的法律（律解释：戒律），不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪婪、不瞋恚、正见，他就能成就正道善法。

如果婆罗门家的人出家...如果吠舍家的人出家...如果首陀罗家的人出家，他依据如来所说的法律，不杀生...正见，他就能成就正道善法。

婆罗门，你怎么认为，只有婆罗门能在此处修习慈心，没有嗔恨、没有恶意，刹帝利不能，吠舍不能，首陀罗不能吗？"

"不是的，乔达摩先生。刹帝利也能在此处修习慈心，没有嗔恨、没有恶意。婆罗门也能...吠舍也能...首陀罗也能...乔达摩先生，所有四个种姓都能在此处修习慈心，没有嗔恨、没有恶意。"

"婆罗门，同样，如果刹帝利家的人出家，他依据如来所说的法律，不杀生...正见，他就能成就正道善法。

如果婆罗门家的人出家...如果吠舍家的人出家...如果首陀罗家的人出家，他依据如来所说的法律，不杀生...正见，他就能成就正道善法。

婆罗门，你怎么认为，只有婆罗门能拿擦身皂到河边洗去尘垢，刹帝利不能，吠舍不能，首陀罗不能吗？"

"不是的，乔达摩先生。刹帝利也能拿擦身皂到河边洗去尘垢。婆罗门也能...吠舍也能...首陀罗也能...乔达摩先生，所有四个种姓都能拿擦身皂到河边洗去尘垢。"

"婆罗门，同样，如果刹帝利家的人出家，他依据如来所说的法律，不杀生...正见，他就能成就正道善法。

如果婆罗门家的人出家...如果吠舍家的人出家...如果首陀罗家的人出家，他依据如来所说的法律，不杀生...正见，他就能成就正道善法。

婆罗门，你怎么认为，如果一个已受灌顶的刹帝利王集合了一百个不同出身的人，对他们说：'诸位，凡是出身于刹帝利家、婆罗门家、王族家的人，请拿檀香木、沙罗木、沙罗拉木、旃檀木或莲花木的钻木取火，生火，显现火光。凡是出身于旃陀罗家、猎人家、竹匠家、车匠家、清道夫家的人（旃陀罗解释：梵语之音译。又作旃荼罗、栴荼罗。意译为严炽、暴厉、执恶、险恶人、执暴恶人、主杀人、治狗人等。印度社会阶级种姓制度中，居于首陀罗阶级之下位者，乃最下级之种族，彼等专事狱卒、贩卖、屠宰、渔猎等职。根据摩奴法典所载，旃陀罗系指以首陀罗为父、婆罗门为母之混血种），请拿狗食槽、猪食槽、洗衣槽或蓖麻木的钻木取火，生火，显现火光。'

婆罗门，你怎么认为，是不是只有出身于刹帝利家、婆罗门家、王族家的人用檀香木等钻木取火生出的火才有火焰、有颜色、有光明，才能用来做火的用途，而出身于旃陀罗家等的人用狗食槽等钻木取火生出的火没有火焰、没有颜色、没有光明，不能用来做火的用途呢？"

"不是的，乔达摩先生。无论是出身于刹帝利家等的人用檀香木等钻木取火生出的火，还是出身于旃陀罗家等的人用狗食槽等钻木取火生出的火，都有火焰、有颜色、有光明，都能用来做火的用途。乔达摩先生，所有的火都有火焰、有颜色、有光明，都能用来做火的用途。"

"婆罗门，同样，如果刹帝利家的人出家，他依据如来所说的法律，不杀生...正见，他就能成就正道善法。如果婆罗门家的人出家...如果吠舍家的人出家...如果首陀罗家的人出家，他依据如来所说的法律，不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪婪、不瞋恚、正见，他就能成就正道善法。"

听闻此言，埃苏卡利婆罗门对世尊说："太奇妙了，乔达摩先生！太奇妙了，乔达摩先生！...愿乔达摩先生从今以后接受我为优婆塞，终生皈依。"

埃苏卡利经完。

巴利语原版经文

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.