sutta » sn » sn7 » Saṁyutta Nikāya 7.1

Dhanañjānīsutta

Dhanañjanī With Dhanañjānī

Evaṁ me sutaṁ—
Thus have I heard.
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca.
Now on that occasion the wife of a certain brahmin of the Bhāradvāja clan, a brahmin lady named Dhanañjānī, had full confidence in the Buddha, the Dhamma, and the Saṅgha.
Now at that time a certain brahmin lady of the Bhāradvāja clan named Dhanañjānī was devoted to the Buddha, the teaching, and the Saṅgha.

Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṁ upasaṁharantī upakkhalitvā tikkhattuṁ udānaṁ udānesi:
Once, while the brahmin lady Dhanañjānī was bringing the brahmin his meal, she stumbled, whereupon she uttered three times this inspired utterance:
Once, while she was bringing her husband his meal, she tripped and expressed this heartfelt sentiment three times:

“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!
Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassā”ti.
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!”
Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

Evaṁ vutte, bhāradvājagotto brāhmaṇo dhanañjāniṁ brāhmaṇiṁ etadavoca:
When this was said, the brahmin of the Bhāradvāja clan said to her:
When she said this, the brahmin said to Dhanañjānī:

“evamevaṁ panāyaṁ vasalī yasmiṁ vā tasmiṁ vā tassa muṇḍakassa samaṇassa vaṇṇaṁ bhāsati.
“For the slightest thing this wretched woman spouts out praise of that shaveling ascetic!
“That’d be right. For the slightest thing this lowlife woman spouts out praise for that bald ascetic.

Idāni tyāhaṁ, vasali, tassa satthuno vādaṁ āropessāmī”ti.
Now, wretched woman, I am going to refute the doctrine of that teacher of yours. ʺ
Right now, lowlife woman, I’m going to refute your teacher’s doctrine!”

“Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṁ āropeyya arahato sammāsambuddhassa.
“I do not see anyone, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could refute the doctrine of the Blessed One, the Arahant, the Perfectly Enlightened One.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who can refute the doctrine of the Blessed One, the perfected one, the fully awakened Buddha.

Api ca tvaṁ, brāhmaṇa, gaccha, gantvā vijānissasī”ti.
But go, brahmin. When you have gone, you will understand. ”
But anyway, you should go. When you’ve gone you’ll understand.”

Atha kho bhāradvājagotto brāhmaṇo kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the brahmin of the Bhāradvāja clan, angry and displeased, approached the Blessed One and exchanged greetings with him.
Then the brahmin of the Bhāradvāja clan, angry and upset, went to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
When they had concluded their greetings and cordial talk, he sat down to one side,
When the greetings and polite conversation were over, he sat down to one side,

Ekamantaṁ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:
and addressed the Blessed One in verse:
and addressed the Buddha in verse:

“Kiṁsu chetvā sukhaṁ seti,
“Having slain what does one sleep soundly?
“When what is incinerated do you sleep at ease?

kiṁsu chetvā na socati;
Having slain what does one not sorrow?
When what is incinerated is there no sorrow?

Kissassu ekadhammassa,
What is the one thing,
What is the one thing

vadhaṁ rocesi gotamā”ti.
O Gotama, Whose killing you approve?”
whose killing you approve?”

“Kodhaṁ chetvā sukhaṁ seti,
[The Blessed One: ] “Having slain anger, one sleeps soundly;
“When anger’s incinerated you sleep at ease.

kodhaṁ chetvā na socati;
Having slain anger, one does not sorrow;
When anger’s incinerated there is no sorrow.

Kodhassa visamūlassa,
The killing of anger,
O brahmin, anger has a poisonous root

madhuraggassa brāhmaṇa;
O brahmin, With its poisoned root and honeyed tip:
and a honey tip.

Vadhaṁ ariyā pasaṁsanti,
This is the killing the noble ones praise,
The noble ones praise its killing,

tañhi chetvā na socatī”ti.
For having slain that, one does not sorrow. ”
for when it’s incinerated there is no sorrow.”

Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca:
When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One:
When he said this, the brahmin said to the Buddha,

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Magnificent, Master Gotama! Magnificent, Master Gotama!
“Excellent, Mister Gotama! Excellent!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.

Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
May I receive the going forth under Master Gotama, may I receive the higher ordination?”
May I receive the going forth, the ordination in the ascetic Gotama’s presence?”

Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Then the brahmin of the Bhāradvāja clan received the going forth under the Blessed One, he received the higher ordination.
And the brahmin received the going forth, the ordination in the Buddha’s presence.

Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bhāradvāja, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.
Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being. ”
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”

Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.
And the Venerable Bhāradvāja became one of the arahants.
And Venerable Bhāradvāja became one of the perfected.