MN97: Dhanañjānisutta - With Dhanañjāni
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn97:1.1So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
mn97:2.1Now at that time Venerable Sāriputta was wandering in the Southern Hills together with a large Saṅgha of mendicants.The Southern Hills (dakkhiṇāgiri, “Deccan”) is the Vindhya Range that lies on the southern border of Magadha, leading southwest to Avanti. The Buddha and his disciples visited there so rarely that people complained (Khandaka 1 verse 443 - ). Nonetheless, the present narrative suggests that Sāriputta had stayed there for an extended period of time, long enough to lose touch with his friends back home. 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. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “Reverend, I hope the Buddha is healthy and strong?”
mn97:2.5“He is, reverend.”
mn97:2.6“And I hope that the mendicant Saṅgha is healthy and strong.”
mn97:2.7“It is.”
mn97:2.8“Reverend, at the rice checkpoint at the city gate there is a brahmin named Dhanañjāni.The “rice checkpoint at the city gate” (taṇḍulapālidvārā) was a gate of Rājagaha where rice would be inspected and tolls collected. Here pāli has the sense “guard” (cp. Sanskrit pālin). This was not Dhanañjāni’s residence, but where he worked and, it would seem, skimmed off funds for his own benefit.
Kauṭilya discusses corruption among government servants (Arthaśāstra 2.9), sets out the duties of the toll collector (2.21), and lists the various tolls (2.22). I hope that he is healthy and strong?”
mn97:2.10“He too is well.”
mn97:2.11“But is he diligent?”
mn97:2.12“How could he possibly be diligent? 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.Dhanañjāni is a Pali variation of the Vedic dhanañjaya, “winner of wealth”, an apt description of his activities. His wife, a lady of faith who he married from a family of faith, has passed away.A faithful laywoman named Dhanañjānī features in MN100 and SN7.1, but this was a different person. And he has taken a new wife who has no faith.”
mn97:2.16“Oh, it’s bad news to hear that Dhanañjāni is negligent. Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”
mn97:3.1When Sāriputta had stayed in the Southern Hills as long as he pleased, he set out for Rājagaha. Traveling stage by stage, he arrived at Rājagaha, where he stayed in the Bamboo Grove, the squirrels’ feeding ground.
mn97:4.1Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Now at that time Dhanañjāni was having his cows milked in a cow-shed outside the city. Then Sāriputta wandered for alms in Rājagaha. After the meal, on his return from almsround, he approached Dhanañjāni.
mn97:4.4Seeing Sāriputta coming off in the distance, Dhanañjāni went to him and said, “Here, worthy Sāriputta, drink some fresh milk before the meal time.”
mn97:4.7“Enough, brahmin, I’ve finished eating for today. I shall be at the root of that tree for the day’s meditation. Come see me there.”
mn97:4.11“Yes, worthy sir,” replied Dhanañjāni.
mn97:5.1When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “I hope you’re diligent, Dhanañjāni?”
mn97:5.4“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.”The five “proper offerings” correspond with the five to whom bali offerings are made (AN4.61 verse 15 - , AN5.41).
In agreement with brūhetabbo (“to be built up”), pīṇetabbo is from pīṇa in the sense “fatten” rather than “gladden”.
mn97:6.1“What do you think, Dhanañjāni? 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. 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?”
mn97:6.4“No, worthy Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”
mn97:7.1“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body. Because of this the wardens of hell would drag them 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, worthy Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”
mn97:16.1“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?”
mn97:16.3“Someone who behaves in a principled and just manner for the sake of their parents. For principled and moral conduct is better than unprincipled and immoral conduct.”
mn97:16.6“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.
mn97:17.1Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”
mn97:25.3“Someone who behaves in a principled and just manner. For principled and moral conduct is better than unprincipled and immoral conduct.”
mn97:25.6“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.”
mn97:26.1Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, got up from his seat and left.
mn97:27.1Some time later Dhanañjāni became sick, suffering, gravely ill. Then he addressed a man, “Please, worthy man, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’ Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit Dhanañjāni at his home out of sympathy.’”
mn97:27.11“Yes, sir,” that man replied. He did as Dhanañjāni asked. Sāriputta consented with silence.
mn97:28.1He 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, “I hope you’re keeping well, Dhanañjāni; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
mn97:29.1“I’m not keeping well, worthy Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. I’m not keeping well. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. I’m not keeping well. 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. I’m not keeping well, worthy Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
mn97:30.1“Dhanañjāni, which do you think is better: hell or the animal realm?”
mn97:30.3“The animal realm is better.”
mn97:30.4“Which do you think is better: the animal realm or the ghost realm?”
mn97:30.6“The ghost realm is better.”
mn97:30.7“Which do you think is better: the ghost realm or human life?”
mn97:30.9“Human life is better.”
mn97:30.10“Which do you think is better: human life or as one of the gods of the four great kings?”
mn97:30.12“The gods of the four great kings.”The “gods of the four great kings” (cātumahārājikā devā) are deities born in a realm subject to the overlords known as the Four Great Kings: Kuvera (also called Vessavaṇa) lord of spirits (yakkha) in the north; Dhataraṭṭha lord of centaurs (gandhabba) in the east; Virūḷha lord of goblins (kumbhaṇḍa) in the south; and Virūpakkha lord of dragons (nāga) in the west (see DN32). Sanskrit sources sometimes multiply their number to eight (eg. Śivapurāṇa 2.2.22.43).
mn97:30.13“Which do you think is better: the gods of the four great kings or the gods of the thirty-three?”
mn97:30.15“The gods of the thirty-three.”The “gods of the thirty-three” (tāvatiṁsā devā), who are subjects of Sakka (also called Indra), enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins.
mn97:30.16“Which do you think is better: the gods of the thirty-three or the gods of Yama?”
mn97:30.18“The gods of Yama.”Gods in this realm (spelled yāma, “of Yama”) are subjects of Yama, the god who guards the paths to the land of the dead (SN1.33 verse 10 - , MN130:3.1, Dhp 235-237). He was the son of Vivasvant (the sun) and brother of Manu, and as the first person to die, Rig Veda 10.4 tells us that he discovered the paths to the lands of the dead that he now guards with his pair of hounds. Yama is a righteous god, but sinners see him as horrifying due to their own guilt (Brahma Purāṇa 106.46).
mn97:30.19“Which do you think is better: the gods of Yama or the joyful gods?”
mn97:30.21“The joyful gods.”The “joyful gods” (tusitā devā) were known to the Jains, who classed them among the gods of the world’s end (lokāntika; Tattvārthasūtra 4.25; Viyāhapaṇṇatti 5.3.95). Later Hindu tradition says they were the sons of Kaśyapa through Aditi, otherwise known as the twelve Ādityas: Viṣṇu, Śakra, Tvaṣṭṛ, Dhātṛ, Aryaman, Pūṣan, Vivasvat, Savitṛ, Mitra, Varuṇa, Bhaga, and Aṁśu. (Agnipurāṇa 19.1–3, Liṅgapurāṇa 63.22b–26). In Buddhism, this realm is famed as the final home of Bodhisattas before they descend to the human realm to become Buddhas.
mn97:30.22“Which do you think is better: the joyful gods or the gods who love to imagine?”
mn97:30.24“The gods who love to imagine.”These deities (nimmānaratī devā) are said to create whatever delights they wish and enjoy them, living in a world of their own projection. They seem to be primarily Buddhist, perhaps influenced by such passages as Bṛhadāraṇyaka Upaniṣad 4.3.9, which says that in dreams one creates a new body that is revealed by one’s inner light. They are, however, mentioned in later texts such as Viṣṇu Purāṇa 3.2.30 as one of three groups of thirty, and Mārkaṇḍeyapurāṇa 44, which adds that they preside over the months, seasons, and days.
mn97:30.25“Which do you think is better: the gods who love to imagine or the gods who control what is imagined by others?”
mn97:30.27“The gods who control what is imagined by others.”Deities in this, the highest of the sensual realms, control the visions seen by others (paranimmitavasavattī). Their most famous member is Māra, who uses this skill for wicked ends. Again they seem primarily Buddhist, although we probably hear an echo of them in Mahābhārata 12,325.004E, which lists the parinirmita and vaśavartin as two separate groups.
mn97:31.1“Which do you think is better: the gods who control what is imagined by others or the realm of divinity?”
mn97:31.3“Worthy Sāriputta speaks of the realm of divinity! Worthy Sāriputta speaks of the realm of divinity!”
mn97:31.5Then Sāriputta thought: “These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?”
mn97:31.8“Dhanañjāni, I shall teach you a path to the company of Divinity. Listen and apply your mind well, I will speak.”
mn97:31.10“Yes, worthy sir,” replied Dhanañjāni. Venerable Sāriputta said this:
mn97:32.1“And what is a path to company with Divinity?While it is possible to be reborn in even the highest of the sensual realms through the power of ordinary goodness, rebirth in the Brahmā and higher realms requires the development of absorption meditation. 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. This is a path to company with Divinity.
mn97:33-35.1Furthermore, a mendicant meditates spreading a heart full of compassion …
mn97:33-35.2They meditate spreading a heart full of rejoicing …
mn97:33-35.3They 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. This is a path to company with Divinity.”
mn97:36.1“Well then, worthy Sāriputta, in my name bow with your head at the Buddha’s feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’”
Then Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, got up from his seat and left while there was still more left to do. Not long after Sāriputta had leave, Dhanañjāni passed away and was reborn in the realm of divinity.
mn97:37.1Then the Buddha said to the mendicants, “Mendicants, Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, got up from his seat and left while there was still more left to do.”
mn97:38.1Then Sāriputta went to the Buddha, bowed, sat down to one side, and said, “Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.”
mn97:38.4“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?”
mn97:38.5“Sir, I thought: ‘These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?’”
mn97:38.7“And Sāriputta, the brahmin Dhanañjāni has passed away and been reborn in the realm of divinity.”This is a rare instance of someone taking rebirth due to deathbed kamma. Presumably Dhanañjāni had developed absorption based on the divine meditations, which overpowered the limited bad kamma he had made previously (MN99:24.1). Another instance of kamma at death influencing rebirth is found at SN42.3:2.7, where a warrior who dies in battle goes to hell. In Theravada circles today, it is commonly held that one’s mental state at death determines one’s rebirth. These examples show that this is true only in exceptional cases where one is actively making strong good or bad kamma at that time.
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.