English
"But for patience in scrutinizing phenomena, good Gotama, what quality is very helpful? We ask the Venerable Gotama about the quality very helpful for patience in scrutinizing phenomena." "For patience in scrutinizing phenomena, Bhāradvāja, examination of the meaning is very helpful. If one does not examine the meaning, these phenomena would not be patiently scrutinized. Because one examines the meaning, therefore phenomena are patiently scrutinized. Therefore, for patience in scrutinizing phenomena, examination of the meaning is very helpful." "But for examination of the meaning, good Gotama, what quality is very helpful? For examination of the meaning... We ask the venerable Gotama about the teaching that is helpful for examining the meaning. Indeed, Bhāradvāja, for examining the meaning, retention of the Dhamma is helpful. If one did not retain this Dhamma, one would not examine this meaning. And because one retains the Dhamma, therefore one examines the meaning. Therefore, for examining the meaning, retention of the Dhamma is helpful. But for Dhamma retention, good Gotama, what teaching is helpful? We ask the venerable Gotama about the teaching that is helpful for Dhamma retention. Indeed, Bhāradvāja, for Dhamma retention, listening to the Dhamma is helpful. If one did not listen to this Dhamma, one would not retain this Dhamma. And because one listens to the Dhamma, therefore one retains the Dhamma. Therefore, for Dhamma retention, listening to the Dhamma is helpful. But for listening to the Dhamma, good Gotama, what teaching is helpful? We ask the venerable Gotama about the teaching that is helpful for listening to the Dhamma. Indeed, Bhāradvāja, for listening to the Dhamma, giving ear is helpful. If one did not give ear, one would not listen to this Dhamma. And because one gives ear, therefore one listens to the Dhamma. Therefore, for listening to the Dhamma, giving ear is helpful. But for giving ear, good Gotama, what teaching is helpful? We ask the venerable Gotama about the teaching that is helpful for giving ear. Indeed, Bhāradvāja, for giving ear, attendance is helpful. If one did not attend, one would not give ear. And because one attends, therefore one gives ear. Therefore, for giving ear, attendance is helpful. But for attendance, good Gotama, what teaching is helpful? We ask the venerable Gotama about the teaching that is helpful for attendance. Indeed, Bhāradvāja, for attendance, approaching is helpful. If one did not approach, one would not attend. And because one approaches, therefore one attends. Therefore, approaching for service is of great help. "But for approaching, good Gotama, what quality is of great help? We ask the good Gotama about the quality that is of great help for approaching." "For approaching, Bhāradvāja, faith is of great help. If this faith were not to arise, one would not approach. And because faith arises, therefore one approaches. Therefore, for approaching, faith is of great help." 435. We asked the good Gotama about the preservation of truth, the good Gotama explained the preservation of truth; and that pleases us, and is agreeable to us, and by that we are gratified. We asked the good Gotama about the comprehension of truth, the good Gotama explained the comprehension of truth; and that pleases us, and is agreeable to us, and by that we are gratified. We asked the good Gotama about the attainment of truth, the good Gotama explained the attainment of truth; and that pleases us, and is agreeable to us, and by that we are gratified. We asked the good Gotama about the quality of great help for the attainment of truth, the good Gotama explained the quality of great help for the attainment of truth; and that pleases us, and is agreeable to us, and by that we are gratified. Whatever we asked the good Gotama, that the good Gotama explained; and that pleases us, and is agreeable to us, and by that we are gratified. For we, good Gotama, previously thought thus: 'Who are these shaven-headed ascetics, these lowly, dark, offspring of the Buddha's feet, and who are the knowers of the Dhamma?' Truly, the good Gotama has generated in me love for ascetics, confidence in ascetics, respect for ascetics. Excellent, good Gotama... May the good Gotama remember me as a lay follower, who has gone for refuge from this day forth, for as long as life lasts." The Caṅkī Sutta, the fifth, is finished. 6. The Esukārī Sutta 436. Thus have I heard: On one occasion the Blessed One was staying at Sāvatthī, dwelt in Jeta's Grove, in Anāthapiṇḍika's monastery. Then the brahmin Esukārī approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Esukārī said this to the Blessed One: "Brahmins, good Gotama, declare four kinds of service: they declare service to a brahmin, they declare service to a khattiya, they declare service to a vessa, they declare service to a sudda. Regarding this, good Gotama, brahmins declare service to a brahmin thus: 'A brahmin should serve a brahmin, or a khattiya should serve a brahmin, or a vessa should serve a brahmin, or a sudda should serve a brahmin.' This, good Gotama, is how brahmins declare service to a brahmin. Regarding this, good Gotama, brahmins declare service to a khattiya thus: 'A khattiya should serve a khattiya, or a vessa should serve a khattiya, or a sudda should serve a khattiya.' This, good Gotama, is how brahmins declare service to a khattiya. Regarding this, good Gotama, brahmins declare service to a vessa thus: 'A vessa should serve a vessa, or a sudda should serve a vessa.' This, good Gotama, is how brahmins declare service to a vessa. Regarding this, good Gotama, brahmins declare service to a sudda thus: 'Only a sudda should serve a sudda. Who else would serve a sudda?' This, good Gotama, is how brahmins declare service to a sudda. Brahmins, good Gotama, declare these four kinds of service. What does Master Gotama say about this?" "But, brahmin, does the whole world approve of the brahmins declaring these four kinds of service?" "No, good Gotama." Just as, brahmin, a man, poor, without possessions, without wealth. Against his will, they would hang a snare for him – 'This meat, O man, is for you to eat, and the price must be paid.' Just so, brahmin, brahmins, without acknowledging those recluses and brahmins, yet declare these four kinds of service. I do not say, brahmin, 'All should be served'; I do not say, brahmin, 'All should not be served.' For whom, brahmin, serving, because of that service, would lead to worse, not better, I do not say that should be served. But for whom, brahmin, serving, because of that service, would lead to better, not worse, that I say should be served. Even if they were to ask a warrior, brahmin, thus: 'For whom, serving, because of that service, would lead to worse, not better, or for whom, serving, because of that service, would lead to better, not worse; whom among these would you serve?' Even a warrior, brahmin, rightly answering, would answer thus: 'For whom, serving, because of that service, would lead to worse, not better, him I would not serve. But for whom, serving, because of that service, would lead to better, not worse, him I would serve.' Even if they were to ask a brahmin, brahmin... even if they were to ask a merchant, brahmin... even if they were to ask a worker, brahmin, thus: 'For whom, serving, because of that service, would lead to worse, not better, or for whom, serving, because of that service, would lead to better, not worse; whom among these would you serve?' Even a worker, brahmin, rightly answering, would answer thus: 'For whom, serving, because of that service, would lead to worse, not better, him I would not serve. But for whom, serving, because of that service, would lead to better, not worse, him I would serve.' I do not say, brahmin, 'High birth is better,' nor do I say, brahmin, 'High birth is worse.' What I say is this: I do not say, brahmin, 'great beauty is superior'. Nor do I say, brahmin, 'great beauty is inferior'. I do not say, brahmin, 'great wealth is superior'. Nor do I say, brahmin, 'great wealth is inferior'. 438. Indeed, brahmin, some high-born person here is a killer of living beings, is one who takes what is not given, is one who misconducts in sensual pleasures, is one of false speech, is one of divisive speech, is one of harsh speech, is one of idle chatter, is covetous, is ill-willed, is of wrong view. Therefore, I do not say 'high birth is superior'. Indeed, brahmin, some high-born person here abstains from killing living beings, abstains from taking what is not given, abstains from misconduct in sensual pleasures, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, is not ill-willed, is of right view. Therefore, I do not say 'high birth is inferior'. 439. Indeed, brahmin, some person of great beauty... ...some person of great wealth here is a killer of living beings... ...is of wrong view. Therefore, I do not say 'great wealth is superior'. Indeed, brahmin, some person of great wealth here abstains from killing living beings... ...is of right view. Therefore, I do not say 'great wealth is inferior'. I do not say, brahmin, 'all should be served'. Nor do I say, brahmin, 'all should not be served'. That which, brahmin, by serving, due to that service, faith grows, virtue grows, learning grows, generosity grows, wisdom grows, that I say 'should be served'. That which, brahmin, by serving, due to that service, faith does not grow, virtue does not grow, learning does not grow, generosity does not grow, wisdom does not grow, that I do not say 'should be served'. I say. When this was said, the brahmin Esukārī spoke thus to the Blessed One: "Brahmins, good Gotama, declare four kinds of wealth: They declare wealth for a brahmin,