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I see no difference among them in this matter.” “By this method too, great king, it should be understood that it is merely a sound in the world— ‘the brahmin class is superior, the other classes are inferior… …heirs of Brahmā.’” 320. “What do you think, great king, if here a khattiya abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from malicious speech, abstains from harsh speech, abstains from frivolous talk, is not covetous, has a mind free from ill-will, has right view— would he, upon the breaking up of the body, after death, be reborn in a good destination, in the heavenly world, or not? Or how is it for you in this matter?” “Indeed, good Kaccāna, a khattiya who abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from malicious speech, abstains from harsh speech, abstains from frivolous talk, is not covetous, has a mind free from ill-will, has right view— would, upon the breaking up of the body, after death, be reborn in a good destination, in the heavenly world. Thus it is for me in this matter, and thus have I heard it from the Arahants.” “Excellent, excellent, great king! Excellent it is for you, great king, that thus it is for you, and excellent it is that thus you have heard it from the Arahants. What do you think, great king, if here a brahmin, if here a vessa, if here a sudda abstains from taking life, abstains from taking what is not given… …has right view— upon the breaking up of the body, after death, would be reborn in a good destination…” would he be reborn in a good destination, a heavenly world, or not? Or how does it seem to you in this regard? "Indeed, good Kaccāna, even a Sudda, abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from idle chatter, not covetous, not ill-willed, having right view, upon the breaking up of the body, after death, would be reborn in a good destination, a heavenly world. This is how it seems to me in this regard, and this is what I have heard from the Arahants." "Excellent, excellent, great king! It is excellent, great king, that it seems so to you, and it is excellent that you have heard this from the Arahants. What do you think, great king, if this is so, are these four classes equal or not? Or how does it seem to you in this regard?" "Certainly, good Kaccāna, if this is so, these four classes are equal. I do not perceive any difference among them in this regard." "By this method too, great king, it should be understood how that very proclamation in the world— 'the brahmin class is superior, other classes are inferior... (and they are the) heirs of Brahma'— (is incorrect)." 321. "What do you think, great king, if here a khattiya were to break into a house, or commit robbery, or commit housebreaking, or stand on the highway (as a bandit), or go with another's wife, and your men were to seize him and present him to you— 'This, O king, is a thief, a wrongdoer. Inflict upon him whatever punishment you wish.' What would you do with him?" "We would execute him, good Kaccāna, or imprison him, or banish him, or deal with him according to the case. For what reason? Because, good Kaccāna, the designation 'khattiya' that he formerly had, that would disappear; he would be reckoned only as a thief." "What do you think, great king, if here a brahmin, or here a vessa, or here a sudda were to break into a house, or commit robbery, or commit housebreaking, or stand on the highway (as a bandit), or go with another's wife, and your men were to seize him and present him to you— 'This, O king, is a thief, a wrongdoer. Inflict upon him whatever punishment you wish.' What would you do with him?" Then? "We would kill him, good Kassapa, or fine him, or banish him, or do with him as we pleased. For what reason? Because, good Kassapa, his former designation as 'Sudda' would have disappeared; he would be counted as a thief." "What do you think, great king, if this were so, would these four classes be equal or not? Or how would it be for you in this matter?" "Certainly, good Kassapa, if this were so, these four classes would be equal. I see no difference among them in this regard." "By this method too, great king, it should be understood that the mere declaration in the world – 'Brahmins are the highest class, other classes are inferior... heirs of Brahma'." 322. "What do you think, great king, if here a warrior, having shaved off his hair and beard, put on saffron robes, and gone forth from home into homelessness, abstaining from taking life, abstaining from taking what is not given, abstaining from false speech, refraining from food at night, eating once a day, celibate, virtuous, of good character? How would you treat him?" "We would salute him, good Kassapa, or rise up for him, or invite him with a seat, or invite him with robes, almsfood, lodging, medicines for the sick, and other requisites, or we would arrange for his lawful protection, guard, and security. For what reason? Because, good Kassapa, his former designation as 'warrior' would have disappeared; he would be counted as an ascetic." "What do you think, great king, if here a Brahmin, here a merchant, here a Sudda, having shaved off his hair and beard, put on saffron robes, and gone forth from home into homelessness, abstaining from taking life, abstaining from taking what is not given, abstaining from false speech, refraining from food at night, eating once a day, celibate, virtuous, of good character? How would you treat him?" "We would salute him, good Kassapa, or rise up for him, or invite him with a seat, or we would invite him with robes, almsfood, lodgings, and medicinal requisites for the sick, or we would provide him with lawful protection, guarding, and security. For what reason? Because, good Kaccāna, the designation 'sudda' which he formerly had, that would have vanished; he would be reckoned only as a recluse." "What do you think, great king, if this were so, would these four classes be equal or not? How does it seem to you in this regard?" "Indeed, good Kaccāna, if this were so, these four classes would be equal. I do not perceive any difference among them." "By this method too, great king, it should be understood that it is merely a saying in the world: 'Brahmins are the highest class, other classes are low; Brahmins are the pure class, other classes are dark; Brahmins alone are purified, not non-Brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.'" 323. When this was said, King Madhura, son of Avanti, said to theāsma Mahākaccāna: "Excellent, good Kaccāna! Excellent, good Kaccāna! Just as, good Kaccāna, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; even so has the Dhamma been declared by the venerable Kaccāna in many ways. I go for refuge to the venerable Kaccāna, to the Dhamma, and to the Saṅgha of bhikkhus. May the venerable Kaccāna remember me as a lay follower, who has gone for refuge from this day forth as long as life lasts." "Do not go for refuge to me, great king. Go for refuge to that Blessed One to whom I have gone for refuge." "But where, good Kaccāna, does that Blessed One, the Arahant, the Fully Self-Awakened One, now reside?" "That Blessed One, the Arahant, the Fully Self-Awakened One, has now attained final Nibbāna, great king." is. "Even if we, good Kaccāna, were to hear that Blessed One at ten leagues, we would go ten leagues to see that Blessed One, the Arahant, the Perfectly Self-Awakened One. Even if we, good Kaccāna, were to hear that Blessed One at twenty leagues, at thirty leagues, at forty leagues, at fifty leagues, we would go fifty leagues to see that Blessed One, the Arahant, the Perfectly Self-Awakened One. Even if we, good Kaccāna, were to hear that Blessed One at a hundred leagues, we would go a hundred leagues to see that Blessed One, the Arahant, the Perfectly Self-Awakened One. Since, good Kaccāna, that Blessed One has attained final Nibbāna, we go for refuge to the Blessed One who has attained final Nibbāna, to the Dhamma, and to the Sangha of bhikkhus. May Master Kaccāna remember me as a lay follower who has gone for refuge from this day forth as long as life lasts." The Madhura Sutta, the fourth, is finished. 5. The Bodhirājakumāra Sutta 324. Thus have I heard: On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira, in the Bhesakaḷāvana deer park. Now at that time, Prince Bodhi's palace, named Kokanada, had recently been built and was not yet inhabited by any recluse or brahmin or any human being. Then Prince Bodhi addressed the young man Sañjikāputta: "Come, friend Sañjikāputta, go to the Blessed One; having approached, bow your head at the Blessed One's feet in my name, and ask about his health, his freedom from illness, his lightness of bodily humors, his strength, and his comfortable abiding, saying: 'Venerable sir, Prince Bodhi bows his head at the Blessed One's feet, and asks about his health, his freedom from illness, his lightness of bodily humors, his strength, and his comfortable abiding.' And say this: 'Venerable sir, may the Blessed One please consent to accept a meal for tomorrow from Prince Bodhi, together with the Sangha of bhikkhus.'" "Yes, good sir," the young man Sañjikāputta replied to Prince Bodhi. Having assented to Prince Bodhi, he approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, the young man Sañjikāputta