| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ८४
Majjhima Nikāya 84
The Middle-Length Suttas Collection 84
मधुरसुत्त
Madhurasutta
At Madhurā
एवं मे सुतं—एकं समयं आयस्मा महाकच्चानो मधुरायं विहरति गुन्दावने।
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ1 viharati gundāvane.
So I have heard. At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove.
अस्सोसि खो राजा माधुरो अवन्तिपुत्तो: “समणो खलु, भो, कच्चानो मधुरायं विहरति गुन्दावने। तं खो पन भवन्तं कच्चानं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘पण्डितो वियत्तो मेधावी बहुस्सुतो चित्तकथी कल्याणपटिभानो वुद्धो चेव अरहा चऽ। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
Assosi kho rājā mādhuro avantiputto: “samaṇo khalu, bho, kaccāno madhurāyaṁ viharati gundāvane. Taṁ kho pana bhavantaṁ kaccānaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
King Avantiputta of Madhurā heard, “It seems the ascetic Kaccāna is staying near Madhurā, in Gunda’s Grove. He has this good reputation: ‘He is astute, competent, clever, learned, a brilliant speaker, eloquent, mature, a perfected one.’ It’s good to see such perfected ones.”
अथ खो राजा माधुरो अवन्तिपुत्तो भद्रानि भद्रानि यानानि योजापेत्वा भद्रं यानं अभिरुहित्वा भद्रेहि भद्रेहि यानेहि मधुराय निय्यासि महच्चराजानुभावेन आयस्मन्तं महाकच्चानं दस्सनाय। यावतिका यानस्स भूमि यानेन गन्त्वा याना पच्चोरोहित्वा पत्तिकोव येनायस्मा महाकच्चानो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता महाकच्चानेन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो राजा माधुरो अवन्तिपुत्तो आयस्मन्तं महाकच्चानं एतदवोच:
Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṁ mahākaccānaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca:
And then King Avantiputta had the finest carriages harnessed. He mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Madhurā to see Mahākaccāna. He went by carriage as far as the terrain allowed, then descended and approached Mahākaccāna on foot. They exchanged greetings, and when the greetings and polite conversation were over, the king sat down to one side and said to Mahākaccāna:
“ब्राह्मणा, भो कच्चान, एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो; ब्राह्मणोव सुक्को वण्णो, कण्हो अञ्ञो वण्णो; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽति। इध भवं कच्चानो किमक्खायी”ति?
“brāhmaṇā, bho kaccāna, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṁ kaccāno kimakkhāyī”ti?
“Master Kaccāna, the brahmins say: ‘Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ What does Master Kaccāna have to say about this?”
“घोसोयेव खो एसो, महाराज, लोकस्मिं: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो; ब्राह्मणोव सुक्को वण्णो, कण्हो अञ्ञो वण्णो; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽति। तदमिनापेतं, महाराज, परियायेन वेदितब्बं यथा घोसोयेवेसो लोकस्मिं: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽति।
“Ghosoyeva kho eso, mahārāja, lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Tadamināpetaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’ti.
“Great king, that’s just propaganda. And here’s a way to understand that it’s just propaganda.
तं किं मञ्ञसि, महाराज, खत्तियस्स चेपि इज्झेय्य धनेन वा धञ्ञेन वा रजतेन वा जातरूपेन वा खत्तियोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी … ब्राह्मणोपिस्सास्स … वेस्सोपिस्सास्स … सुद्दोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी”ति?
Taṁ kiṁ maññasi, mahārāja, khattiyassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … brāhmaṇopissāssa … vessopissāssa … suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?
What do you think, great king? Suppose an aristocrat prospers in money, grain, silver, or gold. Wouldn’t there be aristocrats, brahmins, peasants, and menials who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?”
“खत्तियस्स चेपि, भो कच्चान, इज्झेय्य धनेन वा धञ्ञेन वा रजतेन वा जातरूपेन वा खत्तियोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी … ब्राह्मणोपिस्सास्स … वेस्सोपिस्सास्स … सुद्दोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी”ति।
“Khattiyassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … brāhmaṇopissāssa … vessopissāssa … suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.
“There would, Master Kaccāna.”
“तं किं मञ्ञसि, महाराज, ब्राह्मणस्स चेपि इज्झेय्य धनेन वा धञ्ञेन वा रजतेन वा जातरूपेन वा ब्राह्मणोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी … वेस्सोपिस्सास्स … सुद्दोपिस्सास्स … खत्तियोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी”ति? “ब्राह्मणस्स चेपि, भो कच्चान, इज्झेय्य धनेन वा धञ्ञेन वा रजतेन वा जातरूपेन वा ब्राह्मणोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी … वेस्सोपिस्सास्स … सुद्दोपिस्सास्स … खत्तियोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी”ति। “तं किं मञ्ञसि, महाराज, वेस्सस्स चेपि इज्झेय्य धनेन वा धञ्ञेन वा रजतेन वा जातरूपेन वा वेस्सोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी … सुद्दोपिस्सास्स … खत्तियोपिस्सास्स … ब्राह्मणोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी”ति? “वेस्सस्स चेपि, भो कच्चान, इज्झेय्य धनेन वा धञ्ञेन वा रजतेन वा जातरूपेन वा वेस्सोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी … सुद्दोपिस्सास्स … खत्तियोपिस्सास्स … ब्राह्मणोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी”ति। “तं किं मञ्ञसि, महाराज, सुद्दस्स चेपि इज्झेय्य धनेन वा धञ्ञेन वा रजतेन वा जातरूपेन वा सुद्दोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी … खत्तियोपिस्सास्स … ब्राह्मणोपिस्सास्स … वेस्सोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी”ति?
“Taṁ kiṁ maññasi, mahārāja, brāhmaṇassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … vessopissāssa … suddopissāssa … khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? “Brāhmaṇassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … vessopissāssa … suddopissāssa … khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. “Taṁ kiṁ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … suddopissāssa … khattiyopissāssa … brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? “Vessassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … suddopissāssa … khattiyopissāssa … brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. “Taṁ kiṁ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … khattiyopissāssa … brāhmaṇopissāssa … vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?
“What do you think, great king? Suppose a brahmin … a peasant … a menial prospers in money, grain, silver, or gold. Wouldn’t there be menials, aristocrats, brahmins, and peasants who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?”
“सुद्दस्स चेपि, भो कच्चान, इज्झेय्य धनेन वा धञ्ञेन वा रजतेन वा जातरूपेन वा सुद्दोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादीति … खत्तियोपिस्सास्स … ब्राह्मणोपिस्सास्स … वेस्सोपिस्सास्स पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी”ति।
“Suddassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādīti … khattiyopissāssa … brāhmaṇopissāssa … vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.
“There would, Master Kaccāna.”
“तं किं मञ्ञसि, महाराज, यदि एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति नो वा? कथं वा ते एत्थ होती”ति?
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti?
“What do you think, great king? If this is so, are the four castes equal or not? Or how do you see this?”
“अद्धा खो, भो कच्चान, एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति। नेसं एत्थ किञ्चि नानाकरणं समनुपस्सामी”ति।
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. Nesaṁ2 ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
“Certainly, Master Kaccāna, in this case these four castes are equal. I can’t see any difference between them.”
“इमिनापि खो एतं, महाराज, परियायेन वेदितब्बं यथा घोसोयेवेसो लोकस्मिं: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽति।
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’ti.
“And here’s another way to understand that the claims of the brahmins are just propaganda.
तं किं मञ्ञसि, महाराज, इधस्स खत्तियो पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचो फरुसवाचो सम्फप्पलापी अभिज्झालु ब्यापन्नचित्तो मिच्छादिट्ठि कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य नो वा? कथं वा ते एत्थ होती”ति?
Taṁ kiṁ maññasi, mahārāja, idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi3 kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? Kathaṁ vā te ettha hotī”ti?
What do you think, great king? Take an aristocrat who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not? Or how do you see this?”
“खत्तियोपि हि, भो कच्चान, पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचो फरुसवाचो सम्फप्पलापी अभिज्झालु ब्यापन्नचित्तो मिच्छादिट्ठि कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। एवं मे एत्थ होति, एवञ्च पन मे एतं अरहतं सुतन्”ति।
“Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
“Such an aristocrat would be reborn in a bad place. That’s what I think, but I’ve also heard it from the perfected ones.”
“साधु साधु, महाराज। साधु खो ते एतं, महाराज, एवं होति, साधु च पन ते एतं अरहतं सुतं। तं किं मञ्ञसि, महाराज, इधस्स ब्राह्मणो …पे… इधस्स वेस्सो …पे… इधस्स सुद्दो पाणातिपाती अदिन्नादायी …पे… मिच्छादिट्ठि कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य नो वा? कथं वा ते एत्थ होती”ति?
“Sādhu sādhu, mahārāja. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. Taṁ kiṁ maññasi, mahārāja, idhassa brāhmaṇo …pe… idhassa vesso …pe… idhassa suddo pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? Kathaṁ vā te ettha hotī”ti?
“Good, good, great king! It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. What do you think, great king? Take a brahmin … a peasant … a menial who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not? Or how do you see this?”
“सुद्दोपि हि, भो कच्चान, पाणातिपाती अदिन्नादायी …पे… मिच्छादिट्ठि कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। एवं मे एत्थ होति, एवञ्च पन मे एतं अरहतं सुतन्”ति।
“Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
“Such a brahmin, peasant, or menial would be reborn in a bad place. That’s what I think, but I’ve also heard it from the perfected ones.”
“साधु साधु, महाराज। साधु खो ते एतं, महाराज, एवं होति, साधु च पन ते एतं अरहतं सुतं। तं किं मञ्ञसि, महाराज, यदि एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति नो वा? कथं वा ते एत्थ होती”ति?
“Sādhu sādhu, mahārāja. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti?
“Good, good, great king! It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. What do you think, great king? If this is so, are the four castes equal or not? Or how do you see this?”
“अद्धा खो, भो कच्चान, एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति। नेसं एत्थ किञ्चि नानाकरणं समनुपस्सामी”ति।
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
“Certainly, Master Kaccāna, in this case these four castes are equal. I can’t see any difference between them.”
“इमिनापि खो एतं, महाराज, परियायेन वेदितब्बं यथा घोसोयेवेसो लोकस्मिं: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“And here’s another way to understand that the claims of the brahmins are just propaganda.
“तं किं मञ्ञसि, महाराज, इधस्स खत्तियो पाणातिपाता पटिविरतो, अदिन्नादाना पटिविरतो, कामेसुमिच्छाचारा पटिविरतो, मुसावादा पटिविरतो, पिसुणाय वाचाय पटिविरतो, फरुसाय वाचाय पटिविरतो, सम्फप्पलापा पटिविरतो, अनभिज्झालु अब्यापन्नचित्तो सम्मादिट्ठि कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य नो वा? कथं वा ते एत्थ होती”ति?
“Taṁ kiṁ maññasi, mahārāja, idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi4 kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā? Kathaṁ vā te ettha hotī”ti?
What do you think, great king? Take an aristocrat who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not? Or how do you see this?”
“खत्तियोपि हि, भो कच्चान, पाणातिपाता पटिविरतो, अदिन्नादाना पटिविरतो, कामेसुमिच्छाचारा पटिविरतो, मुसावादा पटिविरतो, पिसुणाय वाचाय पटिविरतो, फरुसाय वाचाय पटिविरतो, सम्फप्पलापा पटिविरतो, अनभिज्झालु अब्यापन्नचित्तो सम्मादिट्ठि कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य। एवं मे एत्थ होति, एवञ्च पन मे एतं अरहतं सुतन्”ति।
“Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
“Such an aristocrat would be reborn in a good place. That’s what I think, but I’ve also heard it from the perfected ones.”
“साधु साधु, महाराज। साधु खो ते एतं, महाराज, एवं होति, साधु च पन ते एतं अरहतं सुतं। तं किं मञ्ञसि, महाराज, इधस्स ब्राह्मणो, इधस्स वेस्सो, इधस्स सुद्दो पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो …पे… सम्मादिट्ठि कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य नो वा? कथं वा ते एत्थ होती”ति?
“Sādhu sādhu, mahārāja. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. Taṁ kiṁ maññasi, mahārāja, idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā? Kathaṁ vā te ettha hotī”ti?
“Good, good, great king! It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. What do you think, great king? Take a brahmin, peasant, or menial who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not? Or how do you see this?”
“सुद्दोपि हि, भो कच्चान, पाणातिपाता पटिविरतो, अदिन्नादाना पटिविरतो …पे… सम्मादिट्ठि कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य। एवं मे एत्थ होति, एवञ्च पन मे एतं अरहतं सुतन्”ति।
“Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
“Such a brahmin, peasant, or menial would be reborn in a good place. That’s what I think, but I’ve also heard it from the perfected ones.”
“साधु साधु, महाराज। साधु खो ते एतं, महाराज, एवं होति, साधु च पन ते एतं अरहतं सुतं। तं किं मञ्ञसि, महाराज, यदि एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति नो वा? कथं वा ते एत्थ होती”ति?
“Sādhu sādhu, mahārāja. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti?
“Good, good, great king! It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. What do you think, great king? If this is so, are the four castes equal or not? Or how do you see this?”
“अद्धा खो, भो कच्चान, एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति। नेसं एत्थ किञ्चि नानाकरणं समनुपस्सामी”ति।
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
“Certainly, Master Kaccāna, in this case these four castes are equal. I can’t see any difference between them.”
“इमिनापि खो एतं, महाराज, परियायेन वेदितब्बं यथा घोसोयेवेसो लोकस्मिं: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“And here’s another way to understand that the claims of the brahmins are just propaganda.
“तं किं मञ्ञसि, महाराज, इध खत्तियो सन्धिं वा छिन्देय्य, निल्लोपं वा हरेय्य, एकागारिकं वा करेय्य, परिपन्थे वा तिट्ठेय्य, परदारं वा गच्छेय्य, तञ्चे ते पुरिसा गहेत्वा दस्सेय्युं: ‘अयं ते, देव, चोरो आगुचारी। इमस्स यं इच्छसि तं दण्डं पणेहीऽति। किन्ति नं करेय्यासी”ति?
“Taṁ kiṁ maññasi, mahārāja, idha khattiyo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī. Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Kinti naṁ kareyyāsī”ti?
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?”
“घातेय्याम वा, भो कच्चान, जापेय्याम वा पब्बाजेय्याम वा यथापच्चयं वा करेय्याम। तं किस्स हेतु? या हिस्स, भो कच्चान, पुब्बे ‘खत्तियोऽति समञ्ञा सास्स अन्तरहिता; चोरोत्वेव सङ्ख्यं गच्छती”ति।
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. Taṁ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ5 gacchatī”ti.
“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.”
“तं किं मञ्ञसि, महाराज, इध ब्राह्मणो, इध वेस्सो, इध सुद्दो सन्धिं वा छिन्देय्य, निल्लोपं वा हरेय्य, एकागारिकं वा करेय्य, परिपन्थे वा तिट्ठेय्य, परदारं वा गच्छेय्य, तञ्चे ते पुरिसा गहेत्वा दस्सेय्युं: ‘अयं ते, देव, चोरो आगुचारी। इमस्स यं इच्छसि तं दण्डं पणेहीऽति। किन्ति नं करेय्यासी”ति?
“Taṁ kiṁ maññasi, mahārāja, idha brāhmaṇo, idha vesso, idha suddo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī. Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Kinti naṁ kareyyāsī”ti?
“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: ‘Your Majesty, this man is a bandit, a criminal. Punish him as you will.’ What would you do to him?”
“घातेय्याम वा, भो कच्चान, जापेय्याम वा पब्बाजेय्याम वा यथापच्चयं वा करेय्याम। तं किस्स हेतु? या हिस्स, भो कच्चान, पुब्बे ‘सुद्दोऽति समञ्ञा सास्स अन्तरहिता; चोरोत्वेव सङ्ख्यं गच्छती”ति।
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. Taṁ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti.
“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.”
“तं किं मञ्ञसि, महाराज, यदि एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति नो वा? कथं वा ते एत्थ होती”ति?
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti?
“What do you think, great king? If this is so, are the four castes equal or not? Or how do you see this?”
“अद्धा खो, भो कच्चान, एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति। नेसं एत्थ किञ्चि नानाकरणं समनुपस्सामी”ति।
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
“Certainly, Master Kaccāna, in this case these four castes are equal. I can’t see any difference between them.”
“इमिनापि खो एतं, महाराज, परियायेन वेदितब्बं यथा घोसोयेवेसो लोकस्मिं: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“And here’s another way to understand that the claims of the brahmins are just propaganda.
“तं किं मञ्ञसि, महाराज, इध खत्तियो केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो अस्स विरतो पाणातिपाता, विरतो अदिन्नादाना, विरतो मुसावादा, रत्तूपरतो, एकभत्तिको, ब्रह्मचारी, सीलवा, कल्याणधम्मो। किन्ति नं करेय्यासी”ति?
“Taṁ kiṁ maññasi, mahārāja, idha khattiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo. Kinti naṁ 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 refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character. How would you treat them?”
“अभिवादेय्याम वा, भो कच्चान, पच्चुट्ठेय्याम वा आसनेन वा निमन्तेय्याम अभिनिमन्तेय्याम वा नं चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारेहि धम्मिकं वा अस्स रक्खावरणगुत्तिं संविदहेय्याम। तं किस्स हेतु? या हिस्स, भो कच्चान, पुब्बे ‘खत्तियोऽति समञ्ञा सास्स अन्तरहिता; समणोत्वेव सङ्ख्यं गच्छती”ति।
“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. Taṁ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti.
“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.”
“तं किं मञ्ञसि, महाराज, इध ब्राह्मणो, इध वेस्सो, इध सुद्दो केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो अस्स विरतो पाणातिपाता, विरतो अदिन्नादाना विरतो मुसावादा, रत्तूपरतो, एकभत्तिको, ब्रह्मचारी, सीलवा, कल्याणधम्मो। किन्ति नं करेय्यासी”ति?
“Taṁ kiṁ maññasi, mahārāja, idha brāhmaṇo, idha vesso, idha suddo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo. Kinti naṁ kareyyāsī”ti?
“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 refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character. How would you treat them?”
“अभिवादेय्याम वा, भो कच्चान, पच्चुट्ठेय्याम वा आसनेन वा निमन्तेय्याम अभिनिमन्तेय्याम वा नं चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारेहि धम्मिकं वा अस्स रक्खावरणगुत्तिं संविदहेय्याम। तं किस्स हेतु? या हिस्स, भो कच्चान, पुब्बे ‘सुद्दोऽति समञ्ञा सास्स अन्तरहिता; समणोत्वेव सङ्ख्यं गच्छती”ति।
“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. Taṁ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti.
“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.”
“तं किं मञ्ञसि, महाराज, यदि एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति नो वा? कथं वा ते एत्थ होती”ति?
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṁ vā te ettha hotī”ti?
“What do you think, great king? If this is so, are the four castes equal or not? Or how do you see this?”
“अद्धा खो, भो कच्चान, एवं सन्ते, इमे चत्तारो वण्णा समसमा होन्ति। नेसं एत्थ किञ्चि नानाकरणं समनुपस्सामी”ति।
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
“Certainly, Master Kaccāna, in this case these four castes are equal. I can’t see any difference between them.”
“इमिनापि खो एतं, महाराज, परियायेन वेदितब्बं यथा घोसोयेवेसो लोकस्मिं: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो; ब्राह्मणोव सुक्को वण्णो, कण्हो अञ्ञो वण्णो; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽ”ति।
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti.
“This is another way to understand that this is just propaganda: ‘Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”
एवं वुत्ते, राजा माधुरो अवन्तिपुत्तो आयस्मन्तं महाकच्चानं एतदवोच: “अभिक्कन्तं, भो कच्चान, अभिक्कन्तं, भो कच्चान। सेय्यथापि, भो कच्चान, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता कच्चानेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं कच्चानं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं कच्चानो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: “abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ kaccānaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna, “Excellent, Master 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, Master Kaccāna has made the teaching clear in many ways. I go for refuge to Master Kaccāna, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”
“मा खो मं त्वं, महाराज, सरणं अगमासि। तमेव त्वं भगवन्तं सरणं गच्छ यमहं सरणं गतो”ति।
“Mā kho maṁ tvaṁ, mahārāja, saraṇaṁ agamāsi. Tameva tvaṁ6 bhagavantaṁ saraṇaṁ gaccha yamahaṁ saraṇaṁ gato”ti.
“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.”
“कहं पन, भो कच्चान, एतरहि सो भगवा विहरति अरहं सम्मासम्बुद्धो”ति?
“Kahaṁ pana, bho kaccāna, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?
“But where is that Blessed One at present, the perfected one, the fully awakened Buddha?”
“परिनिब्बुतो खो, महाराज, एतरहि सो भगवा अरहं सम्मासम्बुद्धो”ति।
“Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṁ sammāsambuddho”ti.
“Great king, the Buddha has already become fully extinguished.”
“सचेपि मयं, भो कच्चान, सुणेय्याम तं भगवन्तं दससु योजनेसु, दसपि मयं योजनानि गच्छेय्याम तं भगवन्तं दस्सनाय अरहन्तं सम्मासम्बुद्धं। सचेपि मयं, भो कच्चान, सुणेय्याम तं भगवन्तं वीसतिया योजनेसु, तिंसाय योजनेसु, चत्तारीसाय योजनेसु, पञ्ञासाय योजनेसु, पञ्ञासम्पि मयं योजनानि गच्छेय्याम तं भगवन्तं दस्सनाय अरहन्तं सम्मासम्बुद्धं। योजनसते चेपि मयं भो कच्चान, सुणेय्याम तं भगवन्तं, योजनसतम्पि मयं गच्छेय्याम तं भगवन्तं दस्सनाय अरहन्तं सम्मासम्बुद्धं। यतो च, भो कच्चान, परिनिब्बुतो सो भगवा, परिनिब्बुतम्पि मयं भगवन्तं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं कच्चानो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ vīsatiyā yojanesu, tiṁsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yojanasate cepi mayaṁ bho kaccāna, suṇeyyāma taṁ bhagavantaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṁ bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Master 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 extinguished, I go for refuge to that fully extinguished Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”
मधुरसुत्तं निट्ठितं चतुत्थं।
Madhurasuttaṁ niṭṭhitaṁ catutthaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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