Majjhima Nikāya 97
Translators: sujato
Middle Discourses 97
Dhanañjānisutta
With Dhanañjāni
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
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 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 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:
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?
“Reverend, I hope the Buddha is healthy and well?”
“Arogo cāvuso, bhagavā balavā cā”ti.
“He is, reverend.”
“Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā”ti?
“And I hope that the mendicant Saṅgha is healthy and well.”
“Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti.
“It is.”
“Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi.
“Reverend, at the rice checkpoint at the city gate there is a brahmin named Dhanañjāni.
Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti?
I hope that he is healthy and well?”
“Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti.
“He too is well.”
“Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti?
“But is he diligent?”
“Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo?
“How could he possibly be diligent?
Dhanañjāni, āvuso, brāhmaṇo rājānaṁ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṁ vilumpati.
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, a lady of faith who he married from a family of faith, has passed away.
aññāssa bhariyā assaddhā assaddhakulā ānītā”ti.
And he has taken a new wife who has no faith.”
“Dussutaṁ vatāvuso, assumha, dussutaṁ vatāvuso, assumha;
“Oh, it’s bad news
ye mayaṁ dhanañjāniṁ brāhmaṇaṁ pamattaṁ assumha.
to hear that Dhanañjāni is negligent.
Appeva ca nāma mayaṁ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti?
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.
When Sāriputta had stayed in the Southern Hills as long as he pleased, he set out for Rājagaha.
Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.
Traveling stage by stage, he arrived at Rājagaha,
Tatra sudaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.
where he stayed in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
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 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.
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.
Seeing Sāriputta coming off in the distance,
Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:
Dhanañjāni went to him and said,
“ito, bho sāriputta, payo, pīyataṁ tāva bhattassa kālo bhavissatī”ti.
“Here, Mister Sāriputta, drink some fresh milk before the meal time.”
“Alaṁ, brāhmaṇa.
“Enough, brahmin,
Kataṁ me ajja bhattakiccaṁ.
I’ve finished eating for today.
Amukasmiṁ me rukkhamūle divāvihāro bhavissati.
I shall be at the root of that tree for the day’s meditation.
Tattha āgaccheyyāsī”ti.
Come see me there.”
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi.
“Yes, sir,” replied Dhanañjāni.
Atha kho dhanañjāni brāhmaṇo pacchābhattaṁ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
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:
When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him,
“kaccāsi, dhanañjāni, appamatto”ti?
“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 I possibly be diligent, Mister 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,
“What do you think, Dhanañjāni?
idhekacco mātāpitūnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
Suppose someone was to behave in an unprincipled and unjust 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?
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, Mister Sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
Rather, even as they were wailing the wardens of hell would cast them down into hell.”
“Taṁ kiṁ maññasi, dhanañjāni,
“What do you think, Dhanañjāni?
idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
Suppose someone was to behave in an unprincipled and unjust 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?
“No hidaṁ, bho sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
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?
“No hidaṁ, bho sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco mittāmaccānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
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?
“No hidaṁ, bho sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco ñātisālohitānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
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?
“No hidaṁ, bho sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco atithīnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
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?
“No hidaṁ, bho sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco pubbapetānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
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?
“No hidaṁ, bho sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco devatānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
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?
“No hidaṁ, bho sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
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?
“No hidaṁ, bho sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.
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?
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, Mister Sāriputta.
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
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;
“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, mātāpitūnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo;
“Someone who behaves in a principled and just manner for the sake of their parents.
yo ca kho, bho sāriputta, mātāpitūnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
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, 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;
Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children …
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṁ seyyo;
yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
Taṁ kiṁ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa;
bondservants and workers …
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṁ seyyo;
yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
Taṁ kiṁ maññasi, dhanañjāni, yo vā mittāmaccānaṁ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṁ hetu dhammacārī samacārī assa;
friends and colleagues …
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, mittāmaccānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo;
yo ca kho, bho sāriputta, mittāmaccānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
Taṁ kiṁ maññasi, dhanañjāni, yo vā ñātisālohitānaṁ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṁ hetu dhammacārī samacārī assa;
relatives and kin …
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, ñātisālohitānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo;
yo ca kho, bho sāriputta, ñātisālohitānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
Taṁ kiṁ maññasi, dhanañjāni, yo vā atithīnaṁ hetu adhammacārī visamacārī assa, yo vā atithīnaṁ hetu dhammacārī samacārī assa;
guests …
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, atithīnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo;
yo ca kho, bho sāriputta, atithīnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
Taṁ kiṁ maññasi, dhanañjāni, yo vā pubbapetānaṁ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṁ hetu dhammacārī samacārī assa;
ancestors …
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, pubbapetānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo;
yo ca kho, bho sāriputta, pubbapetānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
Taṁ kiṁ maññasi, dhanañjāni, yo vā devatānaṁ hetu adhammacārī visamacārī assa, yo vā devatānaṁ hetu dhammacārī samacārī assa;
deities …
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, devatānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo;
yo ca kho, bho sāriputta, devatānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
Taṁ kiṁ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa;
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṁ seyyo;
king …
yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa;
fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”
katamaṁ seyyo”ti?
“Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṁ seyyo;
“Someone who behaves in a principled and just manner.
yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
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, 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 brahmin, having approved and agreed with what Venerable Sāriputta said, got up from his seat and left.
Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno.
Some time later Dhanañjāni became sick, suffering, gravely ill.
Atha kho dhanañjāni brāhmaṇo aññataraṁ purisaṁ āmantesi:
Then he addressed a man,
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi:
“Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.
‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi:
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.
‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So āyasmato sāriputtassa pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadehi:
And then say:
‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.
‘Sir, please visit Dhanañjāni at his home out of compassion.’”
“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, sir,” that man replied. He did as Dhanañjāni asked.
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.
So bhagavato pāde sirasā vandatī”ti.
Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca:
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.
So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti:
‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.
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:
He robed up, and, taking his bowl and robe, went to Dhanañjāni’s home, where he sat 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’re keeping well, Dhanañjāni; I hope you’re getting by. And I hope the 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.
“I’m not keeping well, Mister Sāriputta, I’m not getting by. The 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.
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’m not keeping well.
Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā.
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.
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.
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a meat cleaver.
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.
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.
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’m not keeping well, Mister Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Dhanañjāni, which do you think is better:
nirayo vā tiracchānayoni vā”ti?
hell or the animal realm?”
“Nirayā, bho sāriputta, tiracchānayoni seyyo”ti.
“The animal realm is better.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Which do you think is better:
tiracchānayoni vā pettivisayo vā”ti?
the animal realm or the ghost realm?”
“Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti.
“The ghost realm is better.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Which do you think is better:
pettivisayo vā manussā vā”ti?
the ghost realm or human life?”
“Pettivisayā, bho sāriputta, manussā seyyo”ti.
“Human life is better.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Which do you think is better:
manussā vā cātumahārājikā vā devā”ti?
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 Great Kings.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Which do you think is better:
cātumahārājikā vā devā tāvatiṁsā vā devā”ti?
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.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Which do you think is better:
tāvatiṁsā vā devā yāmā vā devā”ti?
the Gods of the Thirty-Three or the Gods of Yama?”
“Tāvatiṁsehi, bho sāriputta, devehi yāmā devā seyyo”ti.
“The Gods of Yama.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Which do you think is better:
yāmā vā devā tusitā vā devā”ti?
the Gods of Yama or the Joyful Gods?”
“Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti.
“The Joyful Gods.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Which do you think is better:
tusitā vā devā nimmānaratī vā devā”ti?
the Joyful Gods or the Gods Who Love to Imagine?”
“Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti.
“The Gods Who Love to Imagine.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—
“Which do you think is better:
nimmānaratī vā devā paranimmitavasavattī vā devā”ti?
the Gods Who Love to Imagine or the Gods Who Control what is Imagined by Others?”
“Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti.
“The Gods Who Control what is Imagined by Others.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo
“Which do you think is better:
paranimmitavasavattī vā devā brahmaloko vā”ti?
the Gods Who Control what is Imagined by Others or the Brahmā realm?”
“‘Brahmaloko’ti—bhavaṁ sāriputto āha;
“Mister Sāriputta speaks of the Brahmā realm!
‘brahmaloko’ti—bhavaṁ sāriputto āhā”ti.
Mister Sāriputta speaks of the Brahmā realm!”
Atha kho āyasmato sāriputtassa etadahosi:
Then Sāriputta thought:
“ime kho brāhmaṇā brahmalokādhimuttā.
“These brahmins are devoted to the Brahmā realm.
Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan”ti.
Why don’t I teach him a path to the company of Brahmā?”
“Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi;
“Dhanañjāni, I shall teach you a path to the company of Brahmā.
taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi.
“Yes, sir,” replied Dhanañjāni.
Āyasmā sāriputto etadavoca:
Venerable Sāriputta said this:
“katamo ca, dhanañjāni, brahmānaṁ sahabyatāya maggo?
“And what is a path to company with Brahmā?
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.
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 is a path to company with Brahmā.
Puna caparaṁ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā …pe…
Furthermore, a mendicant meditates spreading a heart full of compassion …
muditāsahagatena cetasā …
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.
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 a path to company with Brahmā.”
“Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi:
“Well then, Mister Sāriputta, in my name bow with your head at the Buddha’s feet. Say to him:
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.
‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’”ti.
He bows with his head to your feet.’”
Atha kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi.
Then Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, got up from his seat and left while there was still more left to do.
Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.
Not long after Sāriputta had departed, Dhanañjāni passed away and was reborn in the Brahmā realm.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants,
“eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti.
“Mendicants, Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, got up 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 Sāriputta went to the Buddha, bowed, sat down to one side, and said,
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno,
“Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
so bhagavato pāde sirasā vandatī”ti.
He bows with his head to your feet.”
“Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti?
“But Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, why did you get up from your seat and leave while there was still more left to do?”
“Mayhaṁ kho, bhante, evaṁ ahosi:
“Sir, I thought:
‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan’”ti.
‘These brahmins are devoted to the Brahmā realm. Why don’t I teach him a path to the company of Brahmā?’”
“Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti.
“And Sāriputta, the brahmin Dhanañjāni has passed away and been reborn in the Brahmā realm.”
Dhanañjānisuttaṁ niṭṭhitaṁ sattamaṁ.