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Majjhima Nikāya 84

Madhurasutta

At Madhurā · Translation: Bhikkhu Sujato, SuttaCentral

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certainly“Addhā indeedkho, worthybho Kaccānakaccāna, thusevaṁ being sosante, theseime fourcattāro classesvaṇṇā equalsamasamā arehonti.
for themNesaṁ hereettha anykiñci differencenānākaraṇaṁ I seesamanupassāmī”ti.
by this too“Imināpi indeedkho thisetaṁ, great kingmahārāja, by waypariyāyena to be understoodveditabbaṁ thatyathā just hearsayghosoyeveso in the worldlokasmiṁ:
brahmin indeed‘brāhmaṇova bestseṭṭho classvaṇṇo, lowhīno otherañño classvaṇṇo …pe……pe… heirs of Brahmābrahmadāyādā’”ti.

“Certainly, worthy Kaccāna, in this case these four classes are equal. I can’t see any difference between them.” “And here’s another way to understand that the claims of the brahmins are just hearsay in the world.

that“Taṁ what?kiṁ do you thinkmaññasi, great kingmahārāja,
hereidha an aristocratkhattiyo a break-insandhiṁ orvā might break intochindeyya, plundernillopaṁ orvā might carry offhareyya, theft from an isolated buildingekāgārikaṁ orvā might commitkareyya, highway robberyparipanthe orvā might standtiṭṭheyya, adulteryparadāraṁ orvā might gogaccheyya, and if himtañce yourte menpurisā having arrestedgahetvā might presentdasseyyuṁ:
this‘ayaṁ to youte, your majestydeva, is a banditcoro is a criminalāgucārī.
on this oneImassa whateveryaṁ you wishicchasi thattaṁ punishmentdaṇḍaṁ inflictpaṇehī’ti.
what?Kinti himnaṁ would you dokareyyāsī”ti?
we would execute“Ghāteyyāma orvā, sirbho Kaccānakaccāna, we would finejāpeyyāma orvā we would banishpabbājeyyāma orvā as befits the crimeyathāpaccayaṁ orvā we would deal withkareyyāma.
thatTaṁ of whatkissa the reason?hetu?
whichYā for himhissa, sirbho Kaccānakaccāna, formerlypubbe "aristocrat"‘khattiyo’ti the designationsamaññā for himsāssa has disappearedantarahitā; just as a banditcorotveva in the reckoningsaṅkhyaṁ he goesgacchatī”ti.
that“Taṁ what?kiṁ do you thinkmaññasi, great kingmahārāja,
hereidha a brahminbrāhmaṇo, hereidha a peasantvesso, hereidha a menialsuddo a break-insandhiṁ orvā might break intochindeyya, plundernillopaṁ orvā might carry offhareyya, theft from an isolated buildingekāgārikaṁ orvā might commitkareyya, highway robberyparipanthe orvā might standtiṭṭheyya, adulteryparadāraṁ orvā might gogaccheyya, and if himtañce yourte menpurisā having arrestedgahetvā might presentdasseyyuṁ:

What do you think, Great King? Take an aristocrat who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, saying: ‘Your Majesty, this man is a bandit, a criminal. Punish him as you will.’ What would you do to him?” “I would have him executed, fined, or banished, or dealt with as befits the crime. Why is that? Because he’s lost his former status as an aristocrat, and is just reckoned as a bandit.” “What do you think, Great King? Take a brahmin, peasant, or menial who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, saying:

this‘ayaṁ to youte, Your Majestydeva, banditcoro criminalāgucārī.
on this oneImassa whatyaṁ you wishicchasi thattaṁ punishmentdaṇḍaṁ inflictpaṇehī’ti.
what thenKinti himnaṁ would you dokareyyāsī”ti?
we would execute“Ghāteyyāma orvā, worthybho Kaccānakaccāna, we would finejāpeyyāma orvā we would banishpabbājeyyāma orvā as befitsyathāpaccayaṁ orvā we would dealkareyyāma.
thatTaṁ whatkissa reasonhetu?
whichYā for himhissa, worthybho Kaccānakaccāna, formerlypubbe as a menial‘suddo’ti designationsamaññā hissāssa disappearedantarahitā; just as a banditcorotveva reckoningsaṅkhyaṁ he goesgacchatī”ti.
that“Taṁ whatkiṁ you thinkmaññasi, Great Kingmahārāja,
ifyadi soevaṁ beingsante, theseime fourcattāro classesvaṇṇā equalsamasamā arehonti notno orvā?
howKathaṁ orvā to youte hereettha it ishotī”ti?
certainly“Addhā indeedkho, worthybho Kaccānakaccāna, soevaṁ beingsante, theseime fourcattāro classesvaṇṇā equalsamasamā arehonti.
for themNesaṁ hereettha anykiñci differencenānākaraṇaṁ I seesamanupassāmī”ti.
by this“Imināpi indeedkho thisetaṁ, Great Kingmahārāja, by methodpariyāyena to be understoodveditabbaṁ thatyathā hearsayghosoyeveso in the worldlokasmiṁ:
brahmins‘brāhmaṇova bestseṭṭho classvaṇṇo, inferiorhīno otherañño classvaṇṇo …pe……pe… heirs of Brahmābrahmadāyādā’”ti.

‘Your Majesty, this man is a bandit, a criminal. Punish him as you will.’ What would you do to him?” “I would have him executed, fined, or banished, or dealt with as befits the crime. Why is that? Because he’s lost his former status as a brahmin, peasant, or menial, and is just reckoned as a bandit.” “What do you think, Great King? If this is so, are the four classes equal or not? Or how do you see this?” “Certainly, worthy Kaccāna, in this case these four classes are equal. I can’t see any difference between them.” “And here’s another way to understand that the claims of the brahmins are just hearsay in the world.

that“Taṁ what?kiṁ you thinkmaññasi, great kingmahārāja,
hereidha an aristocratkhattiyo hair and beardkesamassuṁ having shaved offohāretvā ocher robeskāsāyāni garmentsvatthāni having dressed inacchādetvā from homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito would beassa abstainingvirato from killing living creaturespāṇātipātā, abstainingvirato from stealingadinnādānā, abstainingvirato from lyingmusāvādā, abstaining at nightrattūparato, eating in one part of the dayekabhattiko, chastebrahmacārī, ethicalsīlavā, of good characterkalyāṇadhammo.
howKinti himnaṁ would you treat?kareyyāsī”ti?
we would bow to“Abhivādeyyāma orvā, sirbho Kaccānakaccāna, we would risepaccuṭṭheyyāma orvā with a seatāsanena orvā we would invitenimanteyyāma we would invite to acceptabhinimanteyyāma orvā himnaṁ with robes, almsfood, lodgings, and medicines and supplies for the sickcīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi lawfuldhammikaṁ orvā for himassa guarding and protectionrakkhāvaraṇaguttiṁ we would organizesaṁvidaheyyāma.
thatTaṁ of whatkissa is the reason?hetu?
whichYā for himhissa, sirbho Kaccānakaccāna, formerlypubbe as an aristocrat‘khattiyo’ti the designationsamaññā for himsāssa has disappearedantarahitā; just as an asceticsamaṇotveva in the reckoningsaṅkhyaṁ goesgacchatī”ti.
that“Taṁ what?kiṁ you thinkmaññasi, great kingmahārāja,
hereidha a brahminbrāhmaṇo, hereidha a peasantvesso, hereidha a menialsuddo hair and beardkesamassuṁ having shaved offohāretvā ocher robeskāsāyāni garmentsvatthāni having dressed inacchādetvā from homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito would beassa abstainingvirato from killing living creaturespāṇātipātā, abstainingvirato from stealingadinnādānā abstainingvirato from lyingmusāvādā, abstaining at nightrattūparato, eating in one part of the dayekabhattiko, chastebrahmacārī, ethicalsīlavā, of good characterkalyāṇadhammo.
howKinti himnaṁ would you treat?kareyyāsī”ti?

What do you think, Great King? Take an aristocrat who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They abstain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are chaste, ethical, and of good character. How would you treat them?” “I would bow to them, rise in their presence, or offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection. Why is that? Because they’ve lost their former status as an aristocrat, and are just reckoned as an ascetic.” “What do you think, Great King? Take a brahmin, peasant, or menial who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They abstain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are chaste, ethical, and of good character. How would you treat them?”

we would bow down to“Abhivādeyyāma orvā, sirbho Kaccānakaccāna, we would rise up frompaccuṭṭheyyāma orvā with a seatāsanena orvā we would invitenimanteyyāma we would invite cordiallyabhinimanteyyāma orvā himnaṁ with robes, almsfood, lodgings, and medicines and supplies for the sickcīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi lawfuldhammikaṁ orvā for himassa guarding and protectionrakkhāvaraṇaguttiṁ we would organizesaṁvidaheyyāma.
thatTaṁ of whatkissa reason?hetu?
whichYā indeed for himhissa, sirbho Kaccānakaccāna, previouslypubbe as 'menial'‘suddo’ti designationsamaññā that for himsāssa has disappearedantarahitā; just as an asceticsamaṇotveva reckoningsaṅkhyaṁ he goesgacchatī”ti.
that“Taṁ whatkiṁ do you thinkmaññasi, great kingmahārāja,
ifyadi this being soevaṁ being sosante, theseime fourcattāro classesvaṇṇā equalsamasamā arehonti not?no or?vā?
howKathaṁ orvā to youte hereettha does it appear?hotī”ti?
certainly“Addhā indeedkho, sirbho Kaccānakaccāna, this being soevaṁ being sosante, theseime fourcattāro classesvaṇṇā equalsamasamā arehonti.
for themNesaṁ hereettha anykiñci differencenānākaraṇaṁ I seesamanupassāmī”ti.
by this too“Imināpi indeedkho thisetaṁ, great kingmahārāja, by waypariyāyena is to be understoodveditabbaṁ thatyathā indeed just hearsay thisghosoyeveso in the worldlokasmiṁ:
only brahmins‘brāhmaṇova the bestseṭṭho classvaṇṇo, inferiorhīno otherañño classvaṇṇo;
only brahminsbrāhmaṇova lightsukko classvaṇṇo, darkkaṇho otherañño classvaṇṇo;
only brahminsbrāhmaṇāva are purifiedsujjhanti, notno non-brahminsabrāhmaṇā;

“I would bow to them, rise in their presence, or offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection. Why is that? Because they’ve lost their former status as a brahmin, peasant, or menial, and are just reckoned as an ascetic.” “What do you think, Great King? If this is so, are the four classes equal or not? Or how do you see this?” “Certainly, worthy Kaccāna, in this case these four classes are equal. I can’t see any difference between them.” “This is another way to understand that this is just hearsay in the world: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others.

only brahminsbrāhmaṇāva of the Divinitybrahmuno sonsputtā bosomorasā from his mouthmukhato bornjātā born of the Divinitybrahmajā created by the Divinitybrahmanimmitā heirs of the Divinitybrahmadāyādā’”ti.

Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’”

thusEvaṁ when saidvutte, kingrājā of Madhurāmādhuro Avantiputtaavantiputto venerableāyasmantaṁ Mahākaccānamahākaccānaṁ said thisetadavoca:
excellent“abhikkantaṁ, worthybho Kaccānakaccāna, excellentabhikkantaṁ, worthybho Kaccānakaccāna.
just asSeyyathāpi, worthybho Kaccānakaccāna, overturnednikkujjitaṁ orvā rightukkujjeyya, hiddenpaṭicchannaṁ orvā revealvivareyya, to the lostmūḷhassa orvā pathmaggaṁ point outācikkheyya, in the darkandhakāre orvā lamptelapajjotaṁ hold updhāreyya those with eyes‘cakkhumanto formsrūpāni will seedakkhantī’ti; so indeedevamevaṁ by the worthybhotā Kaccānakaccānena in many waysanekapariyāyena dhammadhammo made clearpakāsito.
this same IEsāhaṁ the worthybhavantaṁ Kaccānakaccānaṁ refugesaraṇaṁ gogacchāmi and the dhammadhammañca and the bhikkhu Saṅghabhikkhusaṅghañca.
lay followerUpāsakaṁ memaṁ worthybhavaṁ Kaccānakaccāno may rememberdhāretu from this day forthajjatagge for lifepāṇupetaṁ refugesaraṇaṁ gonegatan”ti.
do not“Mā indeedkho memaṁ youtvaṁ, great kingmahārāja, refugesaraṇaṁ wentagamāsi.
that very oneTameva youtvaṁ Blessed Onebhagavantaṁ refugesaraṇaṁ gogaccha whom Iyamahaṁ refugesaraṇaṁ gonegato”ti.
where“Kahaṁ thenpana, worthybho Kaccānakaccāna, at presentetarahi heso Blessed Onebhagavā dwellsviharati perfected onearahaṁ fully awakenedsammāsambuddho”ti?
fully quenched“Parinibbuto indeedkho, great kingmahārāja, at presentetarahi heso Blessed Onebhagavā perfected onearahaṁ fully awakenedsammāsambuddho”ti.

When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna, “Excellent, worthy Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Kaccāna has made the teaching clear in many ways. I go for refuge to the worthy Kaccāna, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.” “Great king, don’t go for refuge to me. You should go for refuge to that same Blessed One to whom I have gone for refuge.” “But where is that Blessed One at present, the perfected one, the fully awakened Buddha?” “Great king, the Buddha has already become fully quenched.”

even if“Sacepi wemayaṁ, sirbho Kaccānakaccāna, we would hearsuṇeyyāma thattaṁ Blessed Onebhagavantaṁ in tendasasu leaguesyojanesu, even tendasapi wemayaṁ leaguesyojanāni we would gogaccheyyāma thattaṁ Blessed Onebhagavantaṁ for seeingdassanāya worthy onearahantaṁ fully awakened onesammāsambuddhaṁ.
even ifSacepi wemayaṁ, sirbho Kaccānakaccāna, we would hearsuṇeyyāma thattaṁ Blessed Onebhagavantaṁ in twentyvīsatiyā leaguesyojanesu, in thirtytiṁsāya leaguesyojanesu, in fortycattārīsāya leaguesyojanesu, in fiftypaññāsāya leaguesyojanesu, even fiftypaññāsampi wemayaṁ leaguesyojanāni we would gogaccheyyāma thattaṁ Blessed Onebhagavantaṁ for seeingdassanāya worthy onearahantaṁ fully awakened onesammāsambuddhaṁ.
at a hundred leaguesYojanasate even ifcepi wemayaṁ sirbho Kaccānakaccāna, we would hearsuṇeyyāma thattaṁ Blessed Onebhagavantaṁ, even a hundred leaguesyojanasatampi wemayaṁ we would gogaccheyyāma thattaṁ Blessed Onebhagavantaṁ for seeingdassanāya worthy onearahantaṁ fully awakened onesammāsambuddhaṁ.
sinceYato andca, sirbho Kaccānakaccāna, fully quenchedparinibbuto thatso Blessed Onebhagavā, even fully quenchedparinibbutampi wemayaṁ Blessed Onebhagavantaṁ refugesaraṇaṁ we gogacchāma and to the dhammadhammañca and to the bhikkhu Saṅghabhikkhusaṅghañca.
lay followerUpāsakaṁ memaṁ worthybhavaṁ Kaccānakaccāno may he rememberdhāretu from this day forthajjatagge for lifepāṇupetaṁ refugesaraṇaṁ gonegatan”ti.
the Madhura SuttaMadhurasuttaṁ finishedniṭṭhitaṁ fourthcatutthaṁ.

“Worthy Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. But since the Buddha has become fully quenched, I go for refuge to that fully quenched Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”

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