The Madhura Sutta

(majjhima Nikāya, Sutta 84)

5,279 words

The Madhura Sutta concerning Caste. By Robert Chalmers....

The Madhura Sutta

Thus have I heard. Once the reverend Mahā-Kaccāna was dwelling in the Gundā-grove at Madhurā. Now tidings came to King Madhura Avanti-putta that the Sage Kaccāna was dwelling at Madhurā, in the Gundā-grove, and that regarding that worshipful Kaccāna such was the high repute noised abroad that it was said of him that he was scholarly, enlightened, sage, full of learning, eloquent, ready in exposition, and aged as well as an Arahat, and that it was good to go and see such Arahats as he was. So King Madhura Avanti-putta ordered his chariots so fair, so fair, to be made ready; got into his chariot so fair; and passed forth from Madhurā with his chariots so fair, so fair, in royal pomp, to visit the reverend Mahā-Kaccāna. When he had ridden along in his chariot as far as a chariot might go, he alighted from his chariot and made his way on foot to the reverend Mahā-Kaccāna. When he had come there, he exchanged with the reverend Mahā-Kaccāna the greetings and compliments of friendliness and civility, and sat down beside him. Seated thus, King Madhura Avanti-putta spoke as follows to the reverend Mahā-Kaccāna:--"The brahmins, Kaccāna, say thus,--'the brahmins are the best caste; every other caste is inferior. The brahmins are the white caste; every other caste is black. Only the brahmins are pure, not the non-brahmins. The brahmins are the legitimate sons of Brahmā, born from his mouth, Brahmā-born, Brahmā-made, heirs of Brahmā.' What do you say to this, sire?"

"It is mere empty words, sire, to give it out among people that 'the brahmins are the best caste; every other caste is inferior. The brahmins are the white caste; every other caste is black. Only the brahmins are pure, not the non-brahmins. The brahmins are the legitimate sons of Brahmā, born from his mouth, Brahmā-born, Brahmā-made, heirs of Brahmā.'

 

I.

"For the following reason it may be known to be mere empty words to make that statement.--What do you think of this, sire? If prosperity attended a kshatriya in the form of property or herds or silver or gold, could he have another kshatriya who would get up earlier than he, go to bed later, be zealous in his master's service, study his comfort, and speak with affection?--Could he have a "brahmin, a vaiṣya, and a ṣūdra who would behave similarly?"

"Yes, he could, Kaccāna."

"What do you think of this, sire? If prosperity atended a brahmin in the form of property or herds or silver or gold, could he have another brahmin who would get up earlier than he, go to bed later, be zealous in his master's service, study his comfort, and speak with affection?--Could he have a vaiṣya, a ṣūdra, and a kshatriya who would behave similarly?"

"Yes, he could, Kaccāna."

"What do you think of this, sire? If prosperity attended a vaiṣya in the form of property or herds or silver or gold, could he have another vaiṣya who would get up earlier than he, go to bed later, be zealous in his master's service, study his comfort, and speak with affection?--Could he have a ṣūdra, a kshatriya, and a brahmin who would behave similarly?"

"Yes, he could, Kaccāna."

"What do you think of this, sire? If prosperity attended a ṣūdra in the form of property or herds or silver or gold, could he have another ṣūdra who would get up earlier than he, go to bed later, be zealous in his master's service, study his comfort, and speak with affection?--Could he have a kshatriya, a brahmin, and a vaiṣya who would behave similarly?"

"Yes, he could, Kaccāna."

"What do you think of this, sire? If the case be so, are those four castes exactly equal, or not? Or how does it strike you?"

"Undoubtedly, Kaccāna, if the case be so, those four castes are exactly equal. I perceive no difference, sir, between them herein."

 

II.

"For the following reason also, sire, it may be known to be mere empty words to make the statement among people that 'the brahmins are the best caste . . . . (etc. down to) . . . heirs of Brahmā.'--What do you think of this, sire? In the case of there being a kshatriya addicted to taking life, given to rapine, licentious, lying, slanderous, bitter of speech, frivolous of conversation, covetous, malevolent, holding wrong views,--would such a man, at the dissolution of his body, pass after death to a state of suffering, punishment, or misery, or to purgatory? Or would he not? Or how does it strike you?"

"Given a kshatriya, Kaccāna, addicted to taking life, given to rapine, licentious, lying, slanderous, bitter-tongued, frivolous of talk, covetous, malevolent, holding wrong views,--he, at the dissolution of his body, would pass after death to a state of suffering, punishment, or misery, or to purgatory. This is how it strikes me, sir, and this is what I have been taught by holy men."

"Quite right, sire; you are right in your view, and you have been rightly taught by holy men.--What do you think of this, sire? In the case of there being a brahmin, a vaiṣya, or a ṣūdra [like the foregoing kshatriya], would such a man, at the dissolution of his body, pass after death to a state of suffering, punishment, or misery, or to hell? Or would he not? Or how does it strike you?"

"Given such a brahmin, vaiṣya, or ṣūdra, Kaccāna, he, at the dissolution of his body, would pass after death to a state of suffering, punishment, or misery, or to purgatory. This is how it strikes me, sir, and this is what I have been taught by holy men."

"Quite right, sire; you are right in your view, and you have been rightly taught by holy men.--What do you think of this, sire? If the case be so, are those four castes exactly equal or not? Or how does it strike you?"

"Undoubtedly, Kaccāna, if the case be so, those four castes are exactly equal. I perceive no difference, sir, between them herein."

 

III.

"For the following reason also, sire, it may be known to be mere empty words to make the statement among people that 'the brahmins are the best caste . . . (etc. down to) . . . heirs of Brahmā.'-- What do you think of this, sire? In the case of there being a kshatriya who abstains from slaughter, abstains from rapine, abstains from licentiousness, abstains from lying, abstains from slander, abstains from bitterness of speech, abstains from frivolity of conversation, is uncovetous, is benevolent, holds true views,--would such a man, at the dissolution of his body, pass after death to a state of happiness and to a celestial realm, or not? Or how does it strike you?"

"Such a kshatriya, Kaccāna, would, after dissolution of his body, pass to a state of happiness and to a celestial realm. This is how it strikes me, and this is what I pave been taught by holy men."

"Quite right, sire; you are right in your view, sire, and you have been rightly taught by holy men.--What do you think of this, sire? In the case of there being a brahmin, or a vaiṣya, or a ṣūdra [like the foregoing kshatriya], would such a man [fare after death like the kshatriya]?"

"Such a ṣūdra too, Kaccāna; would [fare after death like he kshatriya]. This is how it strikes me, and this is what I have been taught by holy men."

"Quite right, sire; you are right in your view, sire, and you have been rightly taught by holy men.--What do you think of this? If the case be so, are those four castes exactly equal, or not? Or how does it strike you?"

"Undoubtedly, Kaccāna, if the case be so, those four castes are exactly equal. I perceive no difference, sir, between them herein."

 

IV.

"For the following reason also, sire, it may be known to be mere empty words to make the statement among people that 'the brahmins are the best caste . . . . (etc. down to) . . . . heirs of Brahmā.'--What do you think of this, sire? In the case of there being a kshatriya who should break into houses, or loot, or commit burglary, or become a highwayman, or commit adultery;--if your people brought such a kshatriya prisoner before you, saying, 'Here is your robber and malefactor, sire, inflict on him such punishment as you will,'--what would you do to him?"

"I would have him executed, or burnt, or exiled, or dealt with according to his deserts. And why, Kaccāna? Because, sir, he loses his former style of 'kshatriya,' and is reckoned naught but a 'robber.'"

"What do you think of this, sire? In the case of there being a brahmin, or a vaiṣya, or a ṣūdra who committed like crimes and was similarly brought before you, what would you do to such?"

"I would have him executed, or burnt, or exiled, or dealt with according to his deserts. And why, Kaccāna? Because, sir, he loses his former style of 'ṣūdra,' and is reckoned naught but a 'robber.'"

"What do you think of this, sire? If the case be so, are these four castes exactly equal, or not? Or how does it strike you?"

"Undoubtedly, Kaccāna, if the case be so, those four castes are exactly equal. I perceive no difference, sir, between them herein."

 

V.

For the following reason also, sire, it may be known to be mere empty words to make the statement among people that 'the brahmins are the best caste . . . . (etc. down to) . . . heirs of Brahmā.'--What do you think of this, sire? In the case of there being a kshatriya who cuts off his hair and beard, dons the orange robes, and goes forth from home to homelessness; if he abstains from taking life, abstains from taking what is not given to him, abstains from lying, eats no rice after noon, leads the higher life, is a good man, of noble disposition--what would you do to him?"

"I would greet him with respect, Kaccāna; or rise up to receive him; or pray him to be seated; or beg him to accept robes, food-alms, bedding, sick-necessaries, medicines, and other requisites; or would provide him with the protection, defence, and keeping proper to a holy man. And why, Kaccāna? Because, sir, he loses his former style of 'kshatriya,' and is accounted naught but 'a holy man.'"

"What do you think of this, sire? In the case of there being a brahmin, or a vaiṣya, or a ṣūdra who acted and behaved like the foregoing kshatriya, what would you do to him?"

"I would extend to the ṣūdra, too, the same treatment as I would accord to the kshatriya. And why, Kaccāna? Because, sir, he loses his former style of 'ṣūdra,' and is accounted naught but 'a holy man.'"

"What do you think of this, sire? If the case be so, are these four castes exactly equal, or not? Or how does it strike you?"

"Undoubtedly , Kaccāna, if the case be so, I perceive no difference, sire, between them herein."

 


When Mahā-Kaccāna had finished giving his reasons whereby it might be known that it was mere empty words to give it out among people that 'the brahmins are the best caste, every other caste is inferior; the brahmins are the white caste, every other caste is black; only the brahmins are pure, not the non-brahmins; the brahmins are legitimate sons of Brahmā, born from his mouth, Brahmā-born, Brahmā-made, heirs of Brahmā,'--King Madhura Avanti-putta spoke thus to Mahā-Kaccāna:--

"Most excellent, Kaccāna, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness so that those who have eyes can see external forms;--just so, sir, has the truth been made known to us, in many a figure, by Kaccāna. I, for my part, betake myself to the blessed Kaccāna as my refuge, to the Doctrine, and to the Brotherhood. Let the lord Kaccāna accept me as a lay-disciple, as one who has found his refuge, from this day forth whilst life shall last."

"Do not, sire, betake yourself to me as a refuge! Betake yourself to that Blessed One alone as your refuge, to whom as my refuge I have betaken myself."

"But where, Kaccāna, is the Blessed One now dwelling, the worshipful Very Buddha?"

"Deceased now, sire, is that Blessed One, the worshipful Very Buddha."

"If I could but hear that Blessed One within ten leagues, ten long leagues would I go to visit that Blessed One, the worshipful Very Buddha. If I could but hear that Blessed One within twenty leagues, within thirty leagues, or within forty leagues, or within fifty leagues--fifty long leagues would I go to visit that Blessed One, the worshipful Very Buddha. If within a hundred leagues, Kaccāna, I could but hear that Blessed One, a hundred long leagues would I go to visit that Blessed One, the worshipful Very Buddha. But now that Blessed One is deceased, to him, even though deceased, Kaccāna, I betake myself for refuge, to him and to the Doctrine and to the Brotherhood. Let the lord Kaccāna accept me as a lay-brother, as one who has found his refuge, from this day forth whilst life shall last."

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