Other Translations: Deutsch , Italiano , ру́сский язы́к
From: , ,
Majjhima Nikāya 97 Middle Discourses 97
Dhanañjānisutta With Dhanañjāni
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Now on that occasion the venerable Sāriputta was wandering in the Southern Hills with a large Sangha of bhikkhus.Now at that time Venerable Sāriputta was wandering in the Southern Hills together with a large Saṅgha of mendicants.
Atha kho aññataro bhikkhu rājagahe vassaṁvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Then a certain bhikkhu who had spent the Rains at Rājagaha went to the venerable Sāriputta in the Southern Hills, and after exchanging greetings with himThen a certain mendicant who had completed the rainy season residence in Rājagaha went to the Southern Hills, where he approached Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ bhikkhuṁ āyasmā sāriputto etadavoca: he sat down at one side. When he had done so, the venerable Sāriputta asked him:When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him,
“kaccāvuso, bhagavā arogo ca balavā cā”ti? ‘Is the Blessed One well and strong, friend?’“Reverend, I hope the Buddha is healthy and strong?”
“Arogo cāvuso, bhagavā balavā cā”ti. ‘The Blessed One is well and strong, friend.’“He is, reverend.”
“Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā”ti? ‘Is the Sangha of bhikkhus well and strong, friend?’“And I hope that the mendicant Saṅgha is healthy and strong.”
“Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti. ‘The Sangha of bhikkhus well and strong, friend.’“It is.”
“Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. ‘Friend, there is a divine named Dhanañjāni there (at Rājagaha living) at the Rice-keeper’s Gate.“Reverend, at the rice checkpoint at the city gate there is a brahmin named Dhanañjāni.
Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti? Is the divine named Dhanañjāni well and strong?’I hope that he is healthy and strong?”
“Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti. ‘Dhanañjāni the divine is well and strong too, friend.’“He too is well.”
“Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti? ‘Is he diligent, friend?’“But is he diligent?”
“Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? ‘How should he be diligent, friend?“How could he possibly be diligent?
Dhanañjāni, āvuso, brāhmaṇo rājānaṁ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṁ vilumpati. He plunders divine-caste householders in the name of the king, and he plunders the king in the name of divine-caste householders.Dhanañjāni robs the brahmins and householders in the name of the king, and he robs the king in the name of the brahmins and householders.
Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; His wife who had faith and came from a clan with faith, is deadHis wife, a lady of faith who he married from a family of faith, has passed away.
aññāssa bhariyā assaddhā assaddhakulā ānītā”ti. and he has another wife without faith who comes from a clan without faith.’And he has taken a new wife who has no faith.”
“Dussutaṁ vatāvuso, assumha, dussutaṁ vatāvuso, assumha; ‘This is bad news that we hear, friend, it is bad news indeed to hear“Oh, it’s bad news
ye mayaṁ dhanañjāniṁ brāhmaṇaṁ pamattaṁ assumha. that Dhanañjāni the divine is no more diligent.to hear that Dhanañjāni is negligent.
Appeva ca nāma mayaṁ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti? Now suppose that sometime or other we were to meet him and have some conversation with him?’Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”
Atha kho āyasmā sāriputto dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Then when the venerable Sāriputta had stayed in the Southern Hills as long as he chose, he set out to go by stages to Rājagaha.When Sāriputta had stayed in the Southern Hills as long as he pleased, he set out for Rājagaha.
Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Wandering by stages he at length arrived at Rājagaha,Traveling stage by stage, he arrived at Rājagaha,
Tatra sudaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. and there he went to live in the Bamboo Grove, the Squirrels’ Sanctuary.where he stayed in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Then when it was morning, the venerable Sāriputta dressed, and taking his bowl and (outer) robe, he went into Rājagaha for alms.Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Now at that time Dhanañjāni the divine was having his cowsheds outside the city washed out.Now at that time Dhanañjāni was having his cows milked in a cow-shed outside the city.
Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. So when the venerable Sāriputta had wandered for alms in Rājagaha and was returning from his alms-round after his meal, he went to Dhanañjāni the divine.Then Sāriputta wandered for alms in Rājagaha. After the meal, on his return from almsround, he approached Dhanañjāni.
Addasā kho dhanañjāni brāhmaṇo āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ. The divine saw the venerable Sāriputta coming in the distance,Seeing Sāriputta coming off in the distance,
Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: and seeing him, he went to him and said:Dhanañjāni went to him and said,
“ito, bho sāriputta, payo, pīyataṁ tāva bhattassa kālo bhavissatī”ti. ‘As soon as you have drunk some new milk, Master Sāriputta, it will be time for the meal.’“Here, worthy Sāriputta, drink some fresh milk before the meal time.”
“Alaṁ, brāhmaṇa. ‘Enough, divine. “Enough, brahmin,
Kataṁ me ajja bhattakiccaṁ. I have finished my meal today. I’ve finished eating for today.
Amukasmiṁ me rukkhamūle divāvihāro bhavissati. I shall be at the tree’s root for the day’s abiding. I shall be at the root of that tree there for the day’s meditation.
Tattha āgaccheyyāsī”ti. Come there.’Come see me there.”
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. ‘Yes, sir,’ he replied.“Yes, worthy sir,” replied Dhanañjāni.
Atha kho dhanañjāni brāhmaṇo pacchābhattaṁ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. And then, after he had eaten his morning meal, he went to the venerable Sāriputta and exchanged greetings with him, When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho dhanañjāniṁ brāhmaṇaṁ āyasmā sāriputto etadavoca: and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, the venerable Sāriputta asked him: When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him,
“kaccāsi, dhanañjāni, appamatto”ti? ‘Are you diligent, Dhanañjāni?’“I hope you’re diligent, Dhanañjāni?”
“Kuto, bho sāriputta, amhākaṁ appamādo yesaṁ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṁ mittāmaccakaraṇīyaṁ kātabbaṁ, ñātisālohitānaṁ ñātisālohitakaraṇīyaṁ kātabbaṁ, atithīnaṁ atithikaraṇīyaṁ kātabbaṁ, pubbapetānaṁ pubbapetakaraṇīyaṁ kātabbaṁ, devatānaṁ devatākaraṇīyaṁ kātabbaṁ, rañño rājakaraṇīyaṁ kātabbaṁ, ayampi kāyo pīṇetabbo brūhetabbo”ti? ‘How can we be diligent, Master Sāriputta, when we have our parents’ to keep, our wife and children to keep, our slaves, servants and men to keep, our friends’ and companions’ business to see to, our relatives’ and kinsmens’ business to see to, our guests’ business to see to, our ancestors’ business to see to, the gods’ business to see to, the kings’ business to see to, and then this body to refresh and nourish as well?’“How can I possibly be diligent, worthy Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make the proper offerings to friends and colleagues, relatives and kin, guests, ancestors, deities, and king. And then this body must also be fattened and built up.”
“Taṁ kiṁ maññasi, dhanañjāni, ‘How do you conceive this, Dhanañjāni, “What do you think, Dhanañjāni?
idhekacco mātāpitūnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell, Suppose someone was to behave in an unprincipled and immoral way for the sake of their parents. Because of this the wardens of hell would drag them to hell.
Labheyya nu kho so ‘ahaṁ kho mātāpitūnaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, mātāpitaro vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of my parents; so let not the warders of hell (drag me off) to hell”, or would his parents get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?”
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta; “No, worthy Sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’Rather, even as they were wailing the wardens of hell would cast them down into hell.”
“Taṁ kiṁ maññasi, dhanañjāni, ‘How do you conceive this, Dhanañjāni, “What do you think, Dhanañjāni?
idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell,Suppose someone was to behave in an unprincipled and immoral way for the sake of their wives and children …
Labheyya nu kho so ‘ahaṁ kho puttadārassa hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of my wife and children; so let not the warders of hell (drag me off) to hell”, or would his wife and children get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta;
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ‘How do you conceive this, Dhanañjāni, say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell,bondservants and workers …
Labheyya nu kho so ‘ahaṁ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of my slaves, servants and men; so let not the warders of hell (drag me off) to hell”, or would his slaves, servants and men get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta;
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco mittāmaccānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ‘How do you conceive this, Dhanañjāni, say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell,friends and colleagues …
Labheyya nu kho so ‘ahaṁ kho mittāmaccānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, mittāmaccā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of my friends and companions; so let not the warders of hell (drag me off) to hell”, or would his friends and companions get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta;
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco ñātisālohitānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ‘How do you conceive this, Dhanañjāni, say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell,relatives and kin …
Labheyya nu kho so ‘ahaṁ kho ñātisālohitānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of my relatives and kinsmen; so let not the warders of hell (drag me off) to hell”, or would his relatives and kinsmen get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta;
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco atithīnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ‘How do you conceive this, Dhanañjāni, say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell,guests …
Labheyya nu kho so ‘ahaṁ kho atithīnaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, atithī vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of my guests; so let not the warders of hell (drag me off) to hell”, or would his guests get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta;
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco pubbapetānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ‘How do you conceive this, Dhanañjāni, say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell,ancestors …
Labheyya nu kho so ‘ahaṁ kho pubbapetānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, pubbapetā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of my ancestors; so let not the warders of hell (drag me off) to hell”, or would his ancestors get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta;
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco devatānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ‘How do you conceive this, Dhanañjāni, say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell,deities …
Labheyya nu kho so ‘ahaṁ kho devatānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, devatā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of the gods; so let not the warders of hell (drag me off) to hell”, or would the gods get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta;
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ‘How do you conceive this, Dhanañjāni, say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell,king …
Labheyya nu kho so ‘ahaṁ kho rañño hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of the king; so let not the warders of hell (drag me off) to hell”, or would the king get (a hearing) for him (by pleading thus): “He behaved thus for our sake; so let not the warders of hell (drag me off) to hell”?’
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta;
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. ‘How do you conceive this, Dhanañjāni, say someone here behaved not according to Dhamma, behaved unrighteously, and then, because of such behaviour the warders of hell dragged him off to hell, fattening and building up their body. Because of this the wardens of hell would drag them to hell.
Labheyya nu kho so ‘ahaṁ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, pare vā panassa labheyyuṁ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? would he get (a hearing by pleading thus): “I behaved thus for the sake of refreshing and nourishing this body; so let not the warders of hell (drag me off) to hell,” or could others get (a hearing) for him (by pleading thus): “He behaved thus for the sake of refreshing and nourishing his body; so let not the warders of hell (drag him off) to hell”?’Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?”
“No hidaṁ, bho sāriputta. ‘No, Master Sāriputta; “No, worthy Sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. rather would the warders of hell fling him thus crying out into hell.’Rather, even as they were wailing the wardens of hell would cast them down into hell.”
“Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of his parents behaves not according to Dhamma, behaves unrighteously, or one who for the sake of his parents behaves according to Dhamma, behaves righteously—“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and immoral manner, or someone who behaves in a principled and moral manner?”
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, mātāpitūnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of his parents behaves not according to Dhamma, behaves unrighteously, is not the better; “Someone who behaves in a principled and moral manner for the sake of their parents.
yo ca kho, bho sāriputta, mātāpitūnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of his parents behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’For principled and moral conduct is better than unprincipled and immoral conduct.”
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can keep one’s parents and at the same time both do no evil and enter the way of merit.’“Dhanañjāni, others have livelihoods that are both profitable and legitimate. By means of these it’s possible to provide for your parents, avoid bad deeds, and practice the path of goodness.
Taṁ kiṁ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of his wife and children behaves not according to Dhamma, behaves unrighteously, or one who for the sake of his wife and children behaves according to Dhamma, behaves righteously—Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children …
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of his wife and children behaves not according to Dhamma, behaves unrighteously, is not the better;
yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of his wife and children behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can keep one’s wife and children and at the same time both do no evil and enter the way of merit.’
Taṁ kiṁ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of his slaves, servants and men behaves not according to Dhamma, behaves unrighteously, or one who for the sake of his slaves, servants and men behaves according to Dhamma, behaves righteously—bondservants and workers …
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of his slaves, servants and men behaves not according to Dhamma, behaves unrighteously, is not the better;
yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of his slaves, servants and men behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can keep one’s slaves, servants and men and at the same time both do no evil and enter the way of merit.’
Taṁ kiṁ maññasi, dhanañjāni, yo vā mittāmaccānaṁ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṁ hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of his friends and companions behaves not according to Dhamma, behaves unrighteously, or one who for the sake of his friends and companions behaves according to Dhamma, behaves righteously—friends and colleagues …
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, mittāmaccānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of his friends and companions behaves not according to Dhamma, behaves unrighteously, is not the better;
yo ca kho, bho sāriputta, mittāmaccānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of his friends and companions behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can do one’s friends’ and companions’ business and at the same time both do no evil and enter the way of merit.’
Taṁ kiṁ maññasi, dhanañjāni, yo vā ñātisālohitānaṁ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṁ hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of his relatives and kinsmen behaves not according to Dhamma, behaves unrighteously, or one who for the sake of his relatives and kinsmen behaves according to Dhamma, behaves righteously—relatives and kin …
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, ñātisālohitānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of his relatives and kinsmen behaves not according to Dhamma, behaves unrighteously, is not the better;
yo ca kho, bho sāriputta, ñātisālohitānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of his relatives and kinsmen behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can do one’s relatives’ and kinsmen’ business and at the same time both do no evil and enter the way of merit.’
Taṁ kiṁ maññasi, dhanañjāni, yo vā atithīnaṁ hetu adhammacārī visamacārī assa, yo vā atithīnaṁ hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of his guests behaves not according to Dhamma, behaves unrighteously, or one who for the sake of his guests behaves according to Dhamma, behaves righteously—guests …
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, atithīnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of his guests behaves not according to Dhamma, behaves unrighteously, is not the better;
yo ca kho, bho sāriputta, atithīnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of his guests behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can do one’s guests’ business and at the same time both do no evil and enter the way of merit.’
Taṁ kiṁ maññasi, dhanañjāni, yo vā pubbapetānaṁ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṁ hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of his ancestors behaves not according to Dhamma, behaves unrighteously, or one who for the sake of his ancestors behaves according to Dhamma, behaves righteously—ancestors …
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, pubbapetānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of his ancestors behaves not according to Dhamma, behaves unrighteously, is not the better;
yo ca kho, bho sāriputta, pubbapetānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of his ancestors behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can do one’s ancestors’ business and at the same time both do no evil and enter the way of merit.’
Taṁ kiṁ maññasi, dhanañjāni, yo vā devatānaṁ hetu adhammacārī visamacārī assa, yo vā devatānaṁ hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of the gods behaves not according to Dhamma, behaves unrighteously, or one who for the sake of the gods behaves according to Dhamma, behaves righteously—deities …
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, devatānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of the gods behaves not according to Dhamma, behaves unrighteously, is not the better;
yo ca kho, bho sāriputta, devatānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of the gods behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can do the gods’ business and at the same time both do no evil and enter the way of merit.’
Taṁ kiṁ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of the king behaves not according to Dhamma, behaves unrighteously, or one who for the sake of the king behaves according to Dhamma, behaves righteously—king …
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of the king behaves not according to Dhamma, behaves unrighteously, is not the better;
yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of the king behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can do the king’ business and at the same time both do no evil and enter the way of merit.’
Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; ‘How do you conceive this, Dhanañjāni, one who for the sake of refreshing and nourishing this body behaves not according to Dhamma, behaves unrighteously, or one who for the sake of refreshing and nourishing this body behaves according to Dhamma, behaves righteously—fattening and building up their body, behaves in an unprincipled and immoral manner, or someone who behaves in a principled and moral manner?”
katamaṁ seyyo”ti? which is the better?’
“Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṁ seyyo; ‘The one, Master Sāriputta, who for the sake of refreshing and nourishing this body behaves not according to Dhamma, behaves unrighteously is not the better, “Someone who behaves in a principled and moral manner.
yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. the one who for the sake of refreshing and nourishing this body behaves according to Dhamma, behaves righteously, is the better.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. For conduct according to Dhamma and righteous conduct is better than conduct not according to Dhamma and unrighteous conduct, Master Sāriputta.’For principled and moral conduct is better than unprincipled and immoral conduct.”
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṁ brūhetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjitun”ti. ‘Dhanañjāni, there are other kinds of work (to be done) for one’s own sake which are in accordance with Dhamma, by means of which one can refresh and nourish this body and at the same time both do no evil and enter on the way of merit.’“Dhanañjāni, others have livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.”
Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Then Dhanañjāni the divine, delighted in the venerable Sāriputta’s words, and agreeing, he rose from his seat and departed.Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, rose from his seat and left.
Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Now on another occasion, Dhanañjāni the divine was afflicted, suffering and gravely ill.Some time later Dhanañjāni became sick, suffering, gravely ill.
Atha kho dhanañjāni brāhmaṇo aññataraṁ purisaṁ āmantesi: Then he told a man: Then he addressed a man,
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘Come, good man, go to the Blessed One and pay homage in my name with your head at his feet, and say: “Please, my man, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. “Dhanañjāni the divine is afflicted, suffering and gravely ill; ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti. he pays homage with his head at the Blessed One’s feet”; He bows with his head to your feet.’
Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: and go to the venerable Sāriputta and pay homage in my name with your head at his feet, and say: Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. “Venerable Sir, Dhanañjāni the divine is afflicted, suffering and gravely ill; ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So āyasmato sāriputtassa pāde sirasā vandatī’ti. he pays homage with his head at the venerable Sāriputta’s feet”,He bows with his head to your feet.’
Evañca vadehi: and say: And then say:
‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. “It would be good, venerable sir, if the venerable Sāriputta would come to the house of Dhanañjāni the divine, out of pity.”’‘Sir, please visit Dhanañjāni at his home out of sympathy.’”
“Evaṁ, bhante”ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: ‘Yes, venerable sir,’ the man replied, and he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said: “Yes, sir,” that man replied. He did as Dhanañjāni asked.
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. ‘Venerable sir, Dhanañjāni the divine is afflicted, suffering and gravely ill;
So bhagavato pāde sirasā vandatī”ti. he pays homage with his head at the Blessed One’s feet.’
Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: And he went to the venerable Sāriputta, and after paying homage to him, he sat down at one side. When he had done so, he said:
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. ‘Venerable sir, Dhanañjāni the divine is afflicted, suffering and gravely ill;
So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti: he pays homage with his head at the venerable Sāriputta’s feet and he says:
‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. “It would be good, venerable sir, if the venerable Sāriputta would come to the house of Dhanañjāni the divine out of pity.”’
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. The venerable Sāriputta consented in silence.Sāriputta consented with silence.
Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ etadavoca: Then the venerable Sāriputta dressed, and taking his bowl and (outer) robe, he went to the house of Dhanañjāni the divine, and sat down on a seat made ready. When he had done so, he said: He robed up, and, taking his bowl and robe, went to Dhanañjāni’s home, where he sat down on the seat spread out and said to Dhanañjāni,
“kacci te, dhanañjāni, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṁ paññāyati, no abhikkamo”ti? ‘I hope you are getting well, divine, I hope you are comfortable; I hope your painful feelings are departing and not increasing, and that their departure and not their increase, is apparent.’“I hope you’re keeping well, Dhanañjāni, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”
“Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. ‘Master Sāriputta, I am not getting well, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure, is apparent. “I’m not keeping well, Mister Sāriputta, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.
Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti. Just as if a strong man were splitting my head with a sharp sword, so too, violent winds (forces) are racking my head. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. I am not getting well, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent. I’m not keeping well.
Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. Just as if a strong man were tightening a tough leather thong round my head as a headband, so too, there are violent pains in my head. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head.
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. I am not getting well, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent. I’m not keeping well.
Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṁ parikantanti. Just as if a clever butcher or butcher’s apprentice were carving up an ox’s belly with a sharp knife, so too, violent winds (forces) are carving up my belly. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver.
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. I am not getting well, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent. I’m not keeping well.
Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, bho sāriputta, adhimatto kāyasmiṁ ḍāho. Just as if two strong men had seized a weaker one by both arms and were roasting him over a pit of hot coals, so too, there is a violent burning in my body. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo”ti. I am not getting well, I am not comfortable. My painful feelings are increasing, not departing; their increase and not their departure is apparent.’I’m not keeping well, Mister Sāriputta, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which is better, “Dhanañjāni, which do you think is better:
nirayo vā tiracchānayoni vā”ti? hell or the animal womb?’hell or the animal realm?”
“Nirayā, bho sāriputta, tiracchānayoni seyyo”ti. ‘The animal womb is better than hell, Master Sāriputta.’“The animal realm is better.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which is better, “Which do you think is better:
tiracchānayoni vā pettivisayo vā”ti? the animal womb or the world of ghosts?’the animal realm or the ghost realm?”
“Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti. ‘The realm of ghosts is better than the animal womb, Master Sāriputta.’“The ghost realm is better.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which is better, “Which do you think is better:
pettivisayo vā manussā vā”ti? the realm of ghosts or human beings?’the ghost realm or human life?”
“Pettivisayā, bho sāriputta, manussā seyyo”ti. ‘Human beings are better than the realm of ghosts, Master Sāriputta.’“Human life is better.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which is better, “Which do you think is better:
manussā vā cātumahārājikā vā devā”ti? human beings or the gods of the Four Kings?’human life or as one of the gods of the four great kings?”
“Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti. ‘The gods of the Four Kings are better than human beings, Master Sāriputta.’“The gods of the four great kings.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which are better, “Which do you think is better:
cātumahārājikā vā devā tāvatiṁsā vā devā”ti? the gods of the Four Kings or the gods of the Thirty-three?’the gods of the four great kings or the gods of the thirty-three?”
“Cātumahārājikehi, bho sāriputta, devehi tāvatiṁsā devā seyyo”ti. ‘The gods of the Thirty-three are better than the gods of the Four Kings, Master Sāriputta.’“The gods of the thirty-three.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which are better, “Which do you think is better:
tāvatiṁsā vā devā yāmā vā devā”ti? the gods of the Thirty-three or the gods that have Gone to Bliss?’the gods of the thirty-three or the gods of Yama?”
“Tāvatiṁsehi, bho sāriputta, devehi yāmā devā seyyo”ti. ‘The gods that have Gone to Bliss are better than the gods of the Thirty-three, Master Sāriputta.’“The gods of Yama.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which are better, “Which do you think is better:
yāmā vā devā tusitā vā devā”ti? the gods that have Gone to Bliss or the Contented gods?’the gods of Yama or the joyful gods?”
“Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti. ‘The Contented gods are better than the gods that have Gone to the Bliss, Master Sāriputta.’“The joyful gods.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which are better, “Which do you think is better:
tusitā vā devā nimmānaratī vā devā”ti? the Contented gods or the gods that Delight in Creating?’the joyful gods or the gods who love to create?”
“Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti. ‘The gods that Delight in Creating are better than the Contented gods, Master Sāriputta.’“The gods who love to create.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—‘How do you conceive this, Dhanañjāni, which are better, “Which do you think is better:
nimmānaratī vā devā paranimmitavasavattī vā devā”ti? the Gods that Delight in Creating or the gods that Wield Power over others’ Creations?’the gods who love to create or the gods who control what is created by others?”
“Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti. ‘The gods that Wield Power over others’ Creations are better than the gods that delight in Creating, Master Sāriputta.’“The gods who control what is created by others.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo ‘How do you conceive this, Dhanañjāni, which are better, “Which do you think is better:
paranimmitavasavattī vā devā brahmaloko vā”ti? the gods that Wield Power over other’s Creations or the gods of the world of the Divinity (Brahmā)?’the gods who control what is created by others or the realm of divinity?”
“‘Brahmaloko’ti—bhavaṁ sāriputto āha; ‘Does Master Sāriputta say “the World of the Divinity” ? “Worthy Sāriputta speaks of the realm of divinity!
‘brahmaloko’ti—bhavaṁ sāriputto āhā”ti. Does Master Sāriputta say “the World of the Divinity” (Brahmā) ?’Worthy Sāriputta speaks of the realm of divinity!”
Atha kho āyasmato sāriputtassa etadahosi: Then the venerable Sāriputta thought: Then Sāriputta thought:
“ime kho brāhmaṇā brahmalokādhimuttā. ‘These divines are devoted to the World of the Divinity. “These brahmins are devoted to the realm of divinity.
Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan”ti. Suppose I show Dhanañjāni the divine the path to the Divinity’s Retinue?’ Why don’t I teach him a path to the company of Divinity?”
“Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi; (And he said:) ‘Dhanañjāni, I shall show you the path to the Divinity’s Retinue. “Dhanañjāni, I shall teach you a path to the company of Divinity.
taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. Listen and heed well what I shall say.’Listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. ‘Yes sir,’ he replied. “Yes, worthy sir,” replied Dhanañjāni.
Āyasmā sāriputto etadavoca: The venerable Sāriputta said this:Venerable Sāriputta said this:
“katamo ca, dhanañjāni, brahmānaṁ sahabyatāya maggo? ‘What is the Path to the World of the Divinity?“And what is a path to company with Divinity?
Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Here a bhikkhu abides with his heart endued with loving-kindness extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides with his heart abundant with loving-kindness, exalted, measureless, without hostility or a affliction extending over the all-encompassing world.Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo. This, Dhanañjāni, is the path to the Divinity’s Retinue.This is a path to company with Divinity.
Puna caparaṁ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā …pe… ‘Again, he abides with … compassion … extending over the all-encompassing world.Furthermore, a mendicant meditates spreading a heart full of compassion …
muditāsahagatena cetasā … ‘Again, he abides with … gladness … extending over the all-encompassing world.They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. ‘Again, he abides with his heart endued with equanimity extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides with his heart abundant with equanimity, exalted, measureless, without hostility or affliction extending over the all-encompassing world.They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo”ti. ‘This is the path to the Divinity’s Retinue.’This is a path to company with Divinity.”
“Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi: ‘Then, Master Sāriputta, pay homage in my name with your head at the Blessed One’s feet“Well then, Mister Sāriputta, in my name bow with your head to the Buddha’s feet. Say to him:
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. (and say:) “Venerable sir, Dhanañjāni the divine is afflicted, suffering and gravely ill;‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’”ti. he pays homage with his head at the Blessed One’s feet.” ’He bows with his head to your feet.’”
Atha kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Then the venerable Sāriputta, having established Dhanañjāni the divine in the Divinity’s World (which he himself) had abandoned, rose from his seat and departed while there was still more to be done.Then Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, rose from his seat and left while there was still more left to do.
Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji. And soon after he had left, Dhanañjāni the divine died and reappeared in the World of the Divinity.Not long after Sāriputta had left, Dhanañjāni passed away and was reborn in the realm of divinity.
Atha kho bhagavā bhikkhū āmantesi: Then the Blessed One addressed the bhikkhus thus:Then the Buddha said to the mendicants,
“eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti. ‘Bhikkhus, Sāriputta, having established Dhanañjāni the divine in the World of the Divinity (which he himself) had abandoned, has risen from his seat and departed while there was still more to be done.’“Mendicants, Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, rose from his seat and left while there was still more left to do.”
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: Then the venerable Sāriputta went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said:Then Sāriputta went to the Buddha, bowed, sat down to one side, and said,
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, ‘Venerable sir, Dhanañjāni the divine is afflicted, suffering and gravely ill;“Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
so bhagavato pāde sirasā vandatī”ti. he pays homage with his head at the Blessed One’s feet.’He bows with his head to your feet.”
“Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti? ‘How then, Sāriputta, did you, having established Dhanañjāni the divine in the Divinity’s World (which you yourself) have abandoned, rise from your seat and depart while there was still more to be done?’“But Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, why did you get up from your seat and leave while there was still more left to do?”
“Mayhaṁ kho, bhante, evaṁ ahosi: ‘Venerable sir, I thought thus:“Sir, I thought:
‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan’”ti. “These divines are devoted to the Divinity’s World. Suppose I show Dhanañjāni the divine the path to the Divinity’s Retinue?”’‘These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?’”
“Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti. ‘Dhanañjāni the divine is dead, Sāriputta, and he has reappeared in the World of the Divinity.’“And Sāriputta, the brahmin Dhanañjāni has passed away and been reborn in the realm of divinity.”
Dhanañjānisuttaṁ niṭṭhitaṁ sattamaṁ.