So I have heard. Evaṁ me sutaṁ—At one time Venerable Mahākaccāna was staying near Madhurā, in the Nut Grass Grove. ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane.

King Avantiputta of Madhurā heard, Assosi kho rājā mādhuro avantiputto: “It seems the ascetic Kaccāna is staying near Madhurā, in the Nut Grass Grove. “samaṇo khalu, bho, kaccāno madhurāyaṁ viharati gundāvane. He has this good reputation: Taṁ kho pana bhavantaṁ kaccānaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘He is astute, competent, clever, learned, a brilliant speaker, eloquent, mature, a perfected one.’ ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

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. Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṁ mahākaccānaṁ dassanāya. 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: 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:

“Worthy Kaccāna, the brahmins say: “brāhmaṇā, bho kaccāna, evamāhaṁsu: ‘Only brahmins are the best class; other classes are inferior. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; Only brahmins are the light class; other classes are dark. brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; Only brahmins are purified, not others. brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmins are the true-born sons of divinity, born from his mouth, born of divinity, created by divinity, heirs of divinity.’ brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. What does the worthy Kaccāna have to say about this?” Idha bhavaṁ kaccāno kimakkhāyī”ti?

“Great king, that’s just hearsay in the world. “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. And here’s a way to understand that it’s just hearsay in the world. Tadamināpetaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’ti.

What do you think, great king? Taṁ kiṁ maññasi, mahārāja, 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?” 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?

“There would, worthy Kaccāna.” “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.

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, Suppose a brahmin … 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. a peasant … “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. 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?” “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?

“There would, worthy Kaccāna.” “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.

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, If this is so, are the four classes equal or not? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Certainly, worthy Kaccāna, in this case these four classes are equal. “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. I can’t see any difference between them.” Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.

“And here’s another way to understand that the claims of the brahmins are just hearsay in the world. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’ti.

What do you think, great king? Taṁ kiṁ maññasi, mahārāja, 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? idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Such an aristocrat would be reborn in a bad place. “Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. That’s what I think, but I’ve also heard it from the perfected ones.” Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.

“Good, good, great king! “Sādhu sādhu, mahārāja. It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. What do you think, great king? Taṁ kiṁ maññasi, mahārāja, Take a brahmin … idhassa brāhmaṇo …pe… a peasant … idhassa vesso …pe… 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? idhassa suddo pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Such a brahmin, peasant, or menial would be reborn in a bad place. “Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. That’s what I think, but I’ve also heard it from the perfected ones.” Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.

“Good, good, great king! “Sādhu sādhu, mahārāja. It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. What do you think, great king? Taṁ kiṁ maññasi, mahārāja, If this is so, are the four classes equal or not? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Certainly, worthy Kaccāna, in this case these four classes are equal. “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. I can’t see any difference between them.” Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.

“And here’s another way to understand that the claims of the brahmins are just hearsay in the world. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.

What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, 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? idhassa khattiyo 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 no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Such an aristocrat would be reborn in a good place. “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. That’s what I think, but I’ve also heard it from the perfected ones.” Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.

“Good, good, great king! “Sādhu sādhu, mahārāja. It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. What do you think, great king? Taṁ kiṁ maññasi, mahārāja, 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? idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Such a brahmin, peasant, or menial would be reborn in a good place. “Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. That’s what I think, but I’ve also heard it from the perfected ones.” Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.

“Good, good, great king! “Sādhu sādhu, mahārāja. It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. What do you think, great king? Taṁ kiṁ maññasi, mahārāja, If this is so, are the four classes equal or not? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Certainly, worthy Kaccāna, in this case these four classes are equal. “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. I can’t see any difference between them.” Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.

“And here’s another way to understand that the claims of the brahmins are just hearsay in the world. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.

What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, 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: idha khattiyo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: ‘Your Majesty, this man is a bandit, a criminal. ‘ayaṁ te, deva, coro āgucārī. Punish him as you will.’ Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. What would you do to him?” Kinti naṁ kareyyāsī”ti?

“I would have him executed, fined, or banished, or dealt with as befits the crime. “Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. Why is that? Taṁ kissa hetu? Because he’s lost his former status as an aristocrat, and is just reckoned as a bandit.” Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti.

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, 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: 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: ‘Your Majesty, this man is a bandit, a criminal. ‘ayaṁ te, deva, coro āgucārī. Punish him as you will.’ Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. What would you do to him?” Kinti naṁ kareyyāsī”ti?

“I would have him executed, fined, or banished, or dealt with as befits the crime. “Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. Why is that? Taṁ kissa hetu? Because he’s lost his former status as a brahmin, peasant, or menial, and is just reckoned as a bandit.” Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti.

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, If this is so, are the four classes equal or not? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Certainly, worthy Kaccāna, in this case these four classes are equal. “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. I can’t see any difference between them.” Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.

“And here’s another way to understand that the claims of the brahmins are just hearsay in the world. “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.

What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, 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 chaste, ethical, and of good character. idha khattiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo. How would you treat them?” Kinti naṁ kareyyāsī”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. “Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. Why is that? Taṁ kissa hetu? Because they’ve lost their former status as an aristocrat, and are just reckoned as an ascetic.” Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti.

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, 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 chaste, ethical, and of good character. 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. How would you treat them?” Kinti naṁ kareyyāsī”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. “Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. Why is that? Taṁ kissa hetu? Because they’ve lost their former status as a brahmin, peasant, or menial, and are just reckoned as an ascetic.” Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti.

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, If this is so, are the four classes equal or not? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? Or how do you see this?” Kathaṁ vā te ettha hotī”ti?

“Certainly, worthy Kaccāna, in this case these four classes are equal. “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. I can’t see any difference between them.” Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.

“This is another way to understand that this is just hearsay in the world: “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: ‘Only brahmins are the best class; other classes are inferior. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; Only brahmins are the light class; other classes are dark. brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; Only brahmins are purified, not others. brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmins are divinity’s true-born sons, born from his mouth, born of divinity, created by divinity, heirs of divinity.’” brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti.

When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna, Evaṁ vutte, rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: “Excellent, worthy Kaccāna! Excellent! “abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. 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. 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. I go for refuge to the worthy Kaccāna, to the teaching, and to the mendicant Saṅgha. Esāhaṁ bhavantaṁ kaccānaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Great king, don’t go for refuge to me. “Mā kho maṁ tvaṁ, mahārāja, saraṇaṁ agamāsi. You should go for refuge to that same Blessed One to whom I have gone for refuge.” Tameva tvaṁ bhagavantaṁ saraṇaṁ gaccha yamahaṁ saraṇaṁ gato”ti.

“But where is that Blessed One at present, the perfected one, the fully awakened Buddha?” “Kahaṁ pana, bho kaccāna, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?

“Great king, the Buddha has already become fully quenched.” “Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṁ sammāsambuddho”ti.

“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. “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. 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. Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṁ bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Madhurasuttaṁ niṭṭhitaṁ catutthaṁ.