THE MADHURA SUTTA (MAJJHIMA NIKÂYA, SUTTA 84) JOURNAL OF THE ROYAL ASIATIC SOCIETY. [London, The Royal Asiatic Society] [1894]

THE MADHURA SUTTA
(MAJJHIMA NIKÂYA, SUTTA 84)
JOURNAL OF THE ROYAL ASIATIC SOCIETY.
 [London, The Royal Asiatic Society] [1894]

The Madhura Sutta concerning Caste. 
(Majjhima-Nikâya, No. 84.)

By ROBERT CHALMERS.

Thus have I heard. Once the reverend Mahâ-Kaccâna was dwelling in the Gundâ-grove at Madhurâ. Now tidings came to King Madhura Avanti-putta that the Sage Kaccâna was dwelling at Madhurâ, in the Gundâ-grove, and that regarding that worshipful Kaccâna 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 Madhurâ with his chariots so fair, so fair, in royal pomp, to visit the reverend Mahâ-Kaccâna. 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 Mahâ-Kaccâna. 

When he had come there, he exchanged with the reverend Mahâ-Kaccâna 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 Mahâ-Kaccâna:--

"The brahmins, Kaccâna, 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 Brahmâ, born from his mouth, Brahmâ-born, Brahmâ-made, heirs of Brahmâ.' 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 Brahmâ, born from his mouth, Brahmâ-born, Brahmâ-made, heirs of Brahmâ.'p. 36

   "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 vai.sya, and a .sûdra who would behave similarly?" 

   "Yes, he could, Kaccâna."

   "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 vai.sya, a .sûdra, and a kshatriya who would behave similarly?"

   "Yes, he could, Kaccâna."

   "What do you think of this, sire? If prosperity attended a vai.sya in the form of property or herds or silver or gold, could he have another vai.sya 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 .sûdra, a kshatriya, and a brahmin who would behave similarly?"  

   "Yes, he could, Kaccâna."

   "What do you think of this, sire? If prosperity attended a .sûdra in the form of property or herds or silver or gold, could he have another .sûdra 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 vai.sya who would behave similarly?" 

   "Yes, he could, Kaccâna."

   "What do you think of this, sire? If the case be so, p. 362 are those four castes exactly equal, or not? Or how does it strike you?"   

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

   "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 Brahmâ.'--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, Kaccâna, 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 vai.sya, or a .sûdra [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, vai.sya, or .sûdra, Kaccâna, 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." p. 363   

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

   "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 Brahmâ.'-- 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, Kaccâna, 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 vai.sya, or a .sûdra [like the foregoing kshatriya], would such a man [fare after death like the kshatriya]?"

   "Such a .sûdra too, Kaccâna; 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?" p. 364   

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

  "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 Brahmâ.'--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, Kaccâna? 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 vai.sya, or a .sûdra 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, Kaccâna? Because, sir, he loses his former style of '.sûdra,' 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, Kaccâna, if the case be so, those four castes are exactly equal. I perceive no difference, sir, between them herein." 

   For the following reason also, sire, it may be known to be mere empty words to make the statement among people p. 365 that 'the brahmins are the best caste . . . . (etc. down to) . . . heirs of Brahmâ.'--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, Kaccâna; 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, Kaccâna? 

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 vai.sya, or a .sûdra who acted and behaved like the foregoing kshatriya, what would you do to him?"   

   "I would extend to the .sûdra, too, the same treatment as I would accord to the kshatriya. 

And why, Kaccâna? Because, sir, he loses his former style of '.sûdra,' 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 , Kaccâna, if the case be so, I perceive no difference, sire, between them herein."

   When Mahâ-Kaccâna 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 Brahmâ, born from his mouth, p. 366 

Brahmâ-born, Brahmâ-made, heirs of Brahmâ,'--King Madhura Avanti-putta spoke thus to Mahâ-Kaccâna:--

   "Most excellent, Kaccâna, 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 Kaccâna. I, for my part, betake myself to the blessed Kaccâna as my refuge, to the Doctrine, and to the Brotherhood. Let the lord Kaccâna 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, Kaccâna, 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, Kaccâna, 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, Kaccâna, I betake myself for refuge, to him and to the Doctrine and to the Brotherhood. Let the lord Kaccâna 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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12 October 2023