The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [336]
“Surely if that is so, Master Kaccāna, then these four castes are all the same: there is no difference between them at all that I see.”
“That is also a way, great king, whereby it can be understood how that statement of the brahmins is just a saying in the world.
8. “What do you think, great king? Suppose a noble were to break into houses, plunder wealth, commit banditry, ambush highways, or seduce another’s wife, and if your men arrested him and produced him, saying: ‘Sire, this is the culprit; command what punishment for him you wish,’ how would you treat him?”
“We would have him executed, Master Kaccāna, or we would have him fined, or we would have him exiled, or we would do with him as he deserved. Why is that? Because he has lost his former status of a noble, and is simply reckoned as a robber.”
“What do you think, great king? Suppose a brahmin…a merchant…a worker were to break into houses…or seduce another’s wife, and if your men arrested him and produced him, saying: ‘Sire, this is the culprit; command what punishment for him you wish,’ how would you treat him?”
“We would have him executed, Master Kaccāna, or we would have him fined, or we would have him exiled, or we would do with him as he deserved. Why is that? Because he has lost his former status of a brahmin…a merchant…a worker, and is simply reckoned as a robber.”
“What do you think, great king? If that is so, then are these four castes all the same, or are they not, or how does it appear to you in this case?”
“Surely if that is so, Master Kaccāna, then these four castes are all the same; there is no difference between them at all that I see.”
“That is also a way, great king, whereby it can be understood how that statement of the brahmins is just a saying in the world. [89]
9. “What do you think, great king? Suppose a noble, having shaved off his hair and beard, put on the yellow robe, and gone forth from the home life into homelessness, were to abstain from killing living beings, from taking what is not given, and from false speech. Refraining from eating at night, he would eat only in one part of the day, and would be celibate, virtuous, of good character. How would you treat him?”
“We would pay homage to him, Master Kaccāna, or we would rise up for him, or invite him to be seated; or we would invite him to accept robes, almsfood, resting place, and medicinal requisites; or we would arrange for him lawful guarding, defence, and protection. Why is that? Because he has lost his former status of a noble, and is simply reckoned as a recluse.”
“What do you think, great king? Suppose a brahmin…a merchant... a worker, having shaved off his hair and beard...and would be celibate, virtuous, of good character. How would you treat him?”
“We would pay homage to him, Master Kaccāna, or rise up for him, or invite him to be seated; or we would invite him to accept robes, almsfood, resting place, and medicinal requisites; or we would arrange for him lawful guarding, defence, and protection. Why is that? Because he has lost his former status of a brahmin…a merchant…a worker, and is simply reckoned as a recluse.”
“What do you think, great king? If that is so, then are these four castes all the same, or are they not, or how does it appear to you in this case?”
“Surely if that is so, Master Kaccāna, then these four castes are all the same; there is no difference between them at all that I see.”
“That is also a way, great king, whereby it can be understood how that statement of the brahmins is just a saying in the world.” [90]
10. When this was said, King Avantiputta of Madhurā said to the venerable Mahā Kaccāna: “Magnificent, Master Kaccāna! Magnificent, Master Kaccāna! Master Kaccāna has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who is lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Kaccāna for refuge and to the Dhamma and to the Sangha