MN97: Dhanañjānisutta - With Dhanañjāni
- DG BB TBW © Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
Now on that occasion the venerable Sāriputta was wandering in the Southern Hills with a large Saṅgha of bhikkhus. Then a certain bhikkhu who had spent the Rains at Rājagaha went to the venerable Sāriputta in the Southern Hills and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and the venerable Sāriputta asked him: "Is the Blessed One well and strong, friend?"
"The Blessed One is well and strong, friend."
"Is the Saṅgha of bhikkhus well and strong, friend?"
"The Saṅgha of bhikkhus too is well and strong, friend."
"Friend, there is a brahmin named Dhānañjāni living at the Taṇḍulapāla Gate. Is that brahmin Dhānañjāni well and strong?"
"That brahmin Dhānañjāni too is well and strong, friend."
"Is he diligent, friend?"
"How could he be diligent, friend? He plunders brahmin householders in the name of the king, and he plunders the king in the name of the brahmin householders. His wife, who had faith and came from a clan with faith, has died and he has taken another wife, a woman without faith who comes from a clan without faith."
"This is bad news that we hear, friend. It is bad news indeed to hear that the brahmin Dhānañjāni has become negligent. Perhaps sometime or other we might meet the brahmin Dh̄nañj̄ni and have some conversation with him."
2Then, having stayed in the Southern Hills as long as he chose, the venerable Sāriputta set out to wander towards Rājagaha. Wandering by stages he eventually arrived at Rājagaha, and there he lived in the Bamboo Grove, the Squirrels’ Sanctuary.
Now at that time the brahmin Dhānañjāni was having his cows milked in a cowshed outside the city. So when the venerable Sāriputta had wandered for alms in Rājagaha and had returned from his almsround, after his meal he went to the brahmin Dhānañjāni. The brahmin Dhānañjāni saw the venerable Sāriputta coming in the distance, and he went to him and said: "Drink some of this fresh milk, Master Sāriputta, until it is time for the meal."
"Enough, brahmin, I have finished my meal for today. I shall be at the root of that tree for the day's abiding. You may come there."
"Yes, sir," he replied.
And then, after he had eaten his morning meal, the brahmin Dhānañjāni went to the venerable Sāriputta and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and the venerable Sāriputta asked him: "Are you diligent, Dhānañjāni?"
"How can we be diligent, Master Sāriputta, when we have to support our parents, our wife and children, and our slaves, servants, and workers; when we have to do our duty towards our friends and companions, towards our kinsmen and relatives, towards our guests, towards our departed ancestors, towards the deities, and towards the king; and when this body must also be refreshed and nourished?"
3"What do you think, Dhānañjāni? Suppose someone here were to behave contrary to the Dhamma, to behave unrighteously for the sake of his parents, and then because of such behaviour the wardens of hell were to drag him offNow on that occasion the venerable Sāriputta was wandering in the Southern Hills with a large Saṅgha of bhikkhus. Then a certain [185] to hell. Would he be able to free himself by pleading thus: ‘It was for the sake of my parents that I behaved contrary to the Dhamma, that I behaved unrighteously, so let not the wardens of hell drag me off to hell’? Or would his parents be able to free him by pleading thus: ‘It was for our sake that he behaved contrary to the Dhamma, that he behaved unrighteously, so let not the wardens of hell drag him off to hell’?"
"No, Master Sāriputta. Even while he was crying out, the wardens of hell would fling him into hell."
4–12""What do you think, Dhānañjāni? Suppose someone here were to behave contrary to the Dhamma, to behave unrighteously for the sake of his wife and children … for the sake of his slaves, servants, and workers … for the sake of his friends and companions … for the sake of his kinsmen and relatives … for the sake of his guests … for the sake of his departed ancestors … for the sake of the deities … for the sake of the king … for the sake of refreshing and nourishing this body, and because of such behaviour the wardens of hell were to drag him off to hell. Would he be able to free himself by pleading thus: ‘It was for the sake of refreshing and nourishing this body that I behaved contrary to the Dhamma, that I behaved unrighteously, so let not the wardens of hell drag me off to hell’? Or would others be able to free him by pleading thus: ‘It was for the sake of refreshing and nourishing this body that he behaved contrary to the Dhamma, that he behaved unrighteously, so let not the wardens of hell drag him off to hell’?"
"No, Master Sāriputta. Even while he was crying out, the wardens of hell would fling him into hell."
13"What do you think, Dhānañjāni? Who is the better, one who for the sake of his parents behaves contrary to the Dhamma, behaves unrighteously, or one who for the sake of his parents behaves according to the Dhamma, behaves righteously?"
"Master Sāriputta, the one who for the sake of his parents behaves contrary to the Dhamma, behaves unrighteously, is not the better; the one who for the sake of his parents behaves according to the Dhamma, behaves righteously, is the better. Behavior in accordance with the Dhamma, righteous behavior, is better than behavior contrary to the Dhamma, unrighteous behavior."
"Dhānañjāni, there are other kinds of work, profitable and in accordance with the Dhamma, by means of which one can support one's parents and at the same time both avoid doing evil and practise merit.
14–22"What do you think, Dhānañjāni? Who is the better, one who for the sake of his wife and children … for the sake of the king … for the sake of refreshing and nourishing this body behaves contrary to the Dhamma, behaves unrighteously, or one who for the sake of refreshing and nourishing this body behaves according to the Dhamma, behaves righteously?"
"Master Sāriputta, the one who for the sake of refreshing and nourishing this body behaves contrary to the Dhamma, behaves unrighteously, is not the better; the one who for the sake of refreshing and nourishing this body behaves according to the Dhamma, behaves righteously, is the better. Behavior in accordance with the Dhamma, righteous behavior, is better than behavior contrary to the Dhamma, unrighteous behavior."
"Dhānañjāni, there are other kinds of work, profitable and in accordance with the Dhamma, by means of which one can refresh and nourish this body and at the same time both avoid doing evil and practise merit."
23Then the brahmin Dhānañjāni, having delighted and rejoiced in the venerable Sāriputta's words, rose from his seat and departed.
On a later occasion the brahmin Dhānañjāni became affNow on that occasion the venerable Sāriputta was wandering in the Southern Hills with a large Saṅgha of bhikkhus. Then a certain [185]licted, suffering, and gravely ill. Then he told a man: "Come, good man, go to the Blessed One, pay homage in my name with your head at his feet, and say: ‘Venerable sir, the brahmin Dhānañjāni is afflicted, suffering, and gravely ill; he pays homage with his head at the Blessed One's feet.’ Then go to the venerable Sāriputta, pay homage in my name with your head at his feet, and say: ‘Venerable sir, the brahmin Dhānañjāni is afflicted, suffering, and gravely ill; he pays homage with his head at the venerable Sāriputta's feet.’ Then say thus: ‘It would be good, venerable sir, if the venerable Sāriputta would come to the house of the brahmin Dhānañjāni, out of compassion.’"
"Yes, venerable sir," the man replied, and he went to the Blessed One, and after paying homage to the Blessed One, he sat down at one side and delivered his message. Then he went to the venerable Sāriputta and after paying homage to the venerable Sāriputta, he delivered his message, saying: "It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the brahmin Dhānañjāni, out of compassion." The venerable Sāriputta consented in silence.
24Then the venerable Sāriputta dressed, and taking his bowl and outer robe, he went to the residence of the brahmin Dhānañjāni, sat down on a seat made ready, and said to the brahmin Dhānañjāni: "I hope you are getting well, brahmin, I hope you are comfortable. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is apparent."
"Master Sāriputta, I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent. Just as if a strong man were splitting my head open with a sharp sword, so too, violent winds cut through my head. I am not getting well … Just as if a strong man were tightening a tough leather strap around my head as a headband, so too, there are violent pains in my head. I am not getting well … Just as if a skilled butcher or his apprentice were to carve up an ox's belly with a sharp butcher's knife, so too, violent winds are carving up my belly. I am not getting well … Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, there is a violent burning in my body. I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent."
25"What do you think, Dhānañjāni? Which is better — hell or the animal realm?" — "The animal realm, Master Sāriputta." — "Which is better — the animal realm or the realm of ghosts?" — "The realm of ghosts, Master Sāriputta." — "Which is better — the realm of ghosts or the realm of human beings?" — "Human beings, Master Sāriputta." "Which is better — human beings or the gods of the heaven of the Four Great Kings?" — "The gods of the heaven of the Four Great Kings, Master Sāriputta." — "Which is better — the gods of the heaven of the Four Great Kings or the gods of the heaven of the Thirty-three?" — "The gods of the heaven of the Thirty-three, Master Sāriputta." — "Which is better — the gods of the heaven of the Thirty-three or the Yāma gods?" — "The Yāma gods, Master Sāriputta." — "Which is better — the Yāma gods or the gods of the Tusita heaven?" — "The gods of the Tusita heaven, Master Sāriputta." — "Which is better — the gods of the Tusita heaven or the gods who delight in creating?" — "The gods who delight in creating, Master Sāriputta." — "Which is better — the gods who delight in creating or the gods who wield power over others’ creations?" — "The gods who wield power over others’ creations, Master Sāriputta."
"What do you think, Dhānañjāni? Which is better — the gods who wield power over others’ creations or the Brahma-world?" — "Master Sāriputta said ‘the Brahma-world.’ Master Sāriputta said ‘the Brahma-world.’"
Now on that occasion the venerable Sāriputta was wandering in the Southern Hills with a large Saṅgha of bhikkhus. Then a certain [185]26Then the venerable Sāriputta thought: "These brahmins are devoted to the Brahma-world. Suppose I teach the brahmin Dhānañjāni the path to the company of Brahmā?" And he said: "Dhānañjāni, I shall teach you the path to the company of Brahmā. Listen and attend closely to what I shall say." — "Yes, sir," he replied. The venerable Sāriputta said this:
"What is the path to the company of Brahmā? Here, Dhānañjāni, a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. This is the path to the company of Brahmā.
27"Again, Dhānañjāni, a bhikkhu abides pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. This too is the path to the company of Brahmā."
"Then, Master Sāriputta, pay homage in my name with your head at the Blessed One's feet, and say: ‘Venerable sir, the brahmin Dhānañjāni is afflicted, suffering, and gravely ill; he pays homage with his head at the Blessed One's feet.’"
Then the venerable Sāriputta, having established the brahmin Dhānañjāni in the inferior Brahma-world, rose from his seat and departed while there was still more to be done.[n.898] Sati uttarakaraṇīye. Ven. Sāriputta had left without giving him a teaching that would have enabled him to arrive at the supramundane path and become fixed in destination for enlightenment. Compared to this even rebirth in the Brahma-world is described as "inferior" (hīna). Soon after the venerable Sāriputta had left, the brahmin Dhānañjāni died and reappeared in the Brahma-world.
28Then the Blessed One addressed the bhikkhus thus: "Bhikkhus, Sāriputta, having established the brahmin Dhānañjāni in the inferior Brahma-world, rose from his seat and departed while there was still more to be done."
Then the venerable Sāriputta went to the Blessed One, and after paying homage to him, he sat down at one side and said: "Venerable sir, the brahmin Dhānañjāni is afflicted, suffering, and gravely ill; he pays homage with his head at the Blessed One's feet."
"Sāriputta, having established the brahmin Dhānañjāni in the inferior Brahma-world, why did you rise from your seat and leave while there was still more to be done?"
"Venerable sir, I thought thus: ‘These brahmins are devoted to the Brahma-world. Suppose I teach the brahmin Dhānañjāni the path to the company of Brahmā.’"
"Sāriputta, the brahmin Dhānañjāni has died and has reappeared in the Brahma-world."[n.899] This remark has the force of a gentle reproach. The Buddha must have seen that Dhānañjāni had the potential to attain the supramundane path, since elsewhere (e.g., MN 99.24–27) he himself teaches only the way to the Brahma-world when that potential is lacking in his listener.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṁghena saddhiṁ. Atha kho aññataro bhikkhu rājagahe vassaṁvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ bhikkhuṁ āyasmā sāriputto etadavoca: "kaccāvuso, bhagavā arogo ca balavā cā"ti?
"Arogo cāvuso, bhagavā balavā cā"ti.
"Kacci panāvuso, bhikkhusaṁgho arogo ca balavā cā"ti?
"Bhikkhusaṁghopi kho, āvuso, arogo ca balavā cā"ti.
"Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā"ti?
"Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā"ti.
"Kacci panāvuso, dhanañjāni brāhmaṇo appamatto"ti?
"Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni, āvuso, brāhmaṇo rājānaṁ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṁ vilumpati. Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; aññāssa bhariyā assaddhā assaddhakulā ānītā"ti.
"Dussutaṁ vatāvuso, assumha, dussutaṁ vatāvuso, assumha; ye mayaṁ dhanañjāniṁ brāhmaṇaṁ pamattaṁ assumha. Appeva ca nāma mayaṁ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo"ti?
2Atha kho āyasmā sāriputto dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. Addasā kho dhanañjāni brāhmaṇo āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ. Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: "ito, bho sāriputta, payo, pīyataṁ tāva bhattassa kālo bhavissatī"ti.
"Alaṁ, brāhmaṇa. Kataṁ me ajja bhattakiccaṁ. Amukasmiṁ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī"ti.
"Evaṁ, bho"ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi.
Atha kho dhanañjāni brāhmaṇo pacchābhattaṁ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho dhanañjāniṁ brāhmaṇaṁ āyasmā sāriputto etadavoca: "kaccāsi, dhanañjāni, appamatto"ti?
"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?
3"Taṁ kiṁ maññasi, dhanañjāni, idhekacco mātāpitūnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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?
"No hidaṁ, bho sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ".
4"Taṁ kiṁ maññasi, dhanañjāni, idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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".
5"Taṁ kiṁ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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".
6"Taṁ kiṁ maññasi, dhanañjāni, idhekacco mittāmaccānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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".
7"Taṁ kiṁ maññasi, dhanañjāni, idhekacco ñātisālohitānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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".
8"Taṁ kiṁ maññasi, dhanañjāni, idhekacco atithīnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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".
9"Taṁ kiṁ maññasi, dhanañjāni, idhekacco pubbapetānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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".
10"Taṁ kiṁ maññasi, dhanañjāni, idhekacco devatānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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".
11"Taṁ kiṁ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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".
12"Taṁ kiṁ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. 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?
"No hidaṁ, bho sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ".
13"Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; katamaṁ seyyo"ti?
"Yo hi, bho sāriputta, mātāpitūnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; yo ca kho, bho sāriputta, mātāpitūnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo"ti.
"Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
14Taṁ kiṁ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; 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.
15Taṁ kiṁ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; 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.
16Taṁ kiṁ maññasi, dhanañjāni, yo vā mittāmaccānaṁ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṁ hetu dhammacārī samacārī assa; 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.
17Taṁ kiṁ maññasi, dhanañjāni, yo vā ñātisālohitānaṁ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṁ hetu dhammacārī samacārī assa; 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.
18Taṁ kiṁ maññasi, dhanañjāni, yo vā atithīnaṁ hetu adhammacārī visamacārī assa, yo vā atithīnaṁ hetu dhammacārī samacārī assa; 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.
19Taṁ kiṁ maññasi, dhanañjāni, yo vā pubbapetānaṁ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṁ hetu dhammacārī samacārī assa; 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.
20Taṁ kiṁ maññasi, dhanañjāni, yo vā devatānaṁ hetu adhammacārī visamacārī assa, yo vā devatānaṁ hetu dhammacārī samacārī assa; 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.
21Taṁ 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; 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.
22Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; katamaṁ seyyo"ti?
"Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṁ seyyo; yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo"ti.
"Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṁ brūhetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjitun"ti.
23Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho dhanañjāni brāhmaṇo aññataraṁ purisaṁ āmantesi: "ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi: ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’"ti.
"Evaṁ, bhante"ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: "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.
24Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ etadavoca: "Kacci te, dhanañjāni, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṁ paññāyati, no abhikkamo"ti?
"Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti. Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṁ parikantanti. Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, bho sāriputta, adhimatto kāyasmiṁ ḍāho. Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo"ti.
25"Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo — nirayo vā tiracchānayoni vā"ti? "Nirayā, bho sāriputta, tiracchānayoni seyyo"ti. "Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo — tiracchānayoni vā pettivisayo vā"ti? "Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo"ti. "Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo – pettivisayo vā manussā vā"ti? "Pettivisayā, bho sāriputta, manussā seyyo"ti. "Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo — manussā vā cātumahārājikā vā devā"ti? "Manussehi, bho sāriputta, cātumahārājikā devā seyyo"ti. "Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo — cātumahārājikā vā devā tāvatiṁsā vā devā"ti? "Cātumahārājikehi, bho sāriputta, devehi tāvatiṁsā devā seyyo"ti. "Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo — tāvatiṁsā vā devā yāmā vā devā"ti? "Tāvatiṁsehi, bho sāriputta, devehi yāmā devā seyyo"ti. "Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo — yāmā vā devā tusitā vā devā"ti? "Yāmehi, bho sāriputta, devehi tusitā devā seyyo"ti. "Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo — tusitā vā devā nimmānaratī vā devā"ti? "Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo"ti. "Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo – nimmānaratī vā devā paranimmitavasavattī vā devā"ti? "Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo"ti.
"Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo paranimmitavasavattī vā devā brahmaloko vā"ti? “‘Brahmaloko’ti—bhavaṃ sāriputto āha; ‘brahmaloko’ti—bhavaṃ sāriputto āhā”ti.
26Atha kho āyasmato sāriputtassa etadahosi: "ime kho brāhmaṇā brahmalokādhimuttā. Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan"ti. "Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi; taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī"ti. "Evaṁ, bho"ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca:
"katamo ca, dhanañjāni, brahmānaṁ sahabyatāya maggo? 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. Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo.
27Puna caparaṁ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … 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. Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo"ti.
"Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi: ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’"ti.
Atha kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.
28Atha kho bhagavā bhikkhū āmantesi: "eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto"ti.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: "dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī"ti.
"Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto"ti?
"Mayhaṁ kho, bhante, evaṁ ahosi: ‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan’"ti.
"Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno"ti.
Dhanañjānisuttaṁ niṭṭhitaṁ sattamaṁ.