Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, in the Bamboo Grove, the Squirrels’ feeding ground.
Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena 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?
Now at that time, the venerable Sāriputta was wandering on a walking tour in the |southern mountains::mountain range south of Rājagaha [dakkhiṇāgiri]| together with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. Then a certain bhikkhu who had completed the rains residence in Rājagaha approached the venerable Sāriputta in the southern mountains. Having approached, he exchanged greetings with the venerable Sāriputta. After the exchange of a courteous and politeconversation, he sat down to one side. Seated to one side, the venerable Sāriputta said to that bhikkhu: “Friend, I hope the Blessed One is healthy and strong?”
“Arogo cāvuso, bhagavā balavā cā”ti.
“Friend, the Blessed One is healthy and strong.”
“Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā”ti?
“And friend, I hope the Saṅgha of bhikkhus is healthy and strong?”
“Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti.
“Friend, the Saṅgha of bhikkhus is also healthy and strong.”
“Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti?
“Friend, there at the |Rice Guard Door::name of one of the smaller entrance gates in Rājagaha; lit. rice row door [taṇḍulapālidvāra]| is a brahmin named |Dhanañjāni::name of a corrupt tax-collecting brahmin in Rājagaha; lit. confiscation of wealth [dhanañjāni]|. Friend, I hope the brahmin Dhanañjāni is healthy and strong?”
“Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti.
“Friend, the brahmin Dhanañjāni is also healthy and strong.”
“Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti?
“And friend, I hope the brahmin Dhanañjāni is |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|?”
“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.
“Friend, how could the brahmin Dhanañjāni be diligent? Friend, relying on the king, the brahmin Dhanañjāni exploits the brahmins and householders; and relying on the brahmins and householders, he exploits the king. His former wife, who had faith and was brought from a family of faith, has passed away; and he has taken another wife who is without faith, brought from a family without faith.”
“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?
“Friend, it is bad news indeed we hear, bad news indeed we hear, in hearing that the brahmin Dhanañjāni is |negligent::inattentiveness, carelessness; lit. intoxicated state [pamatta]|. Perhaps some time or other we might meet with the brahmin Dhanañjāni and have some conversation with him.”
Atha 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.
Then the venerable Sāriputta, having stayed in the southern mountains as long as he wished, set out on a wandering tour toward Rājagaha. Traveling on that tour by stages, he eventually arrived at Rājagaha. There the venerable Sāriputta dwelt at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.
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.
Then the venerable Sāriputta, having dressed early in the morning, taking his alms bowl and outer robe, entered Rājagaha for alms. Now at that time, the brahmin Dhanañjāni was having his cows milked in a cow-pen outside the city. Then the venerable Sāriputta, having wandered for alms in Rājagaha and having returned from his alms round after the meal, approached the brahmin Dhanañjāni.
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.
The brahmin Dhanañjāni saw the venerable Sāriputta coming from afar. Seeing him, he approached the venerable Sāriputta. Having approached, he said to the venerable Sāriputta: “Here, sir Sāriputta, have some fresh milk to drink before the meal time.”
“Alaṁ, brāhmaṇa. Kataṁ me ajja bhattakiccaṁ. Amukasmiṁ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī”ti.
“Enough, brahmin, my meal for today is done. I will be at the foot of a certain tree |for the day’s abiding::meditation place for the day [divāvihāra]|. You may come there.”
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi.
“Yes, sir,” the brahmin Dhanañjāni replied to the venerable Sāriputta.
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?
Then the brahmin Dhanañjāni, in the late morning, having eaten his meal, approached the venerable Sāriputta. Having approached, he exchanged greetings with the venerable Sāriputta. After the exchange of a courteous and politeconversation, he sat down to one side. Seated to one side, the venerable Sāriputta said to the brahmin Dhanañjāni: “Dhanañjāni, I hope you are diligent?”
“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?
“Sir Sāriputta, how can we be diligent when we have to support our mother and father, support our children and wife, support our servants and workers; when duties toward friends and colleagues must be fulfilled, duties toward relatives and kin must be fulfilled, duties toward guests must be fulfilled, duties toward deceased ancestors must be fulfilled, duties toward deities must be fulfilled, duties toward the king must be fulfilled; and when this body too must be sustained and nourished?”
Excuses for Unrighteous Conduct
“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?
“What do you think, Dhanañjāni? Suppose someone, for the sake of their mother and father, were to behave |unrighteously::acting contrary to the Dhamma, immorally [adhammacārī]| and |unjustly::acting improperly, crookedly [visamacārī]|, and on account of that unrighteous and unjust conduct, the |wardens of hell::guardians of the underworld who execute karmic punishment [nirayapālā]| were to drag him off to |hell::the lowest realm of extreme suffering [niraya]|. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of my mother and father, do not drag me to hell, wardens of hell!’—or could his mother and father gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?”
“No hidaṁ, bho sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.”
“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”. “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”. “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”. “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”. “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”. “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”. “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”. “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”. “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?
“What do you think, Dhanañjāni? Suppose someone, for the sake of their children and wife, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of my children and wife, do not drag me to hell, wardens of hell!’—or could his children and wife gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?” “No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.” “What do you think, Dhanañjāni? Suppose someone, for the sake of their servants and workers, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of my servants and workers, do not drag me to hell, wardens of hell!’—or could his servants and workers gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?” “No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.” “What do you think, Dhanañjāni? Suppose someone, for the sake of their friends and colleagues, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of my friends and colleagues, do not drag me to hell, wardens of hell!’—or could his friends and colleagues gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?” “No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.” “What do you think, Dhanañjāni? Suppose someone, for the sake of their relatives and kin, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of my relatives and kin, do not drag me to hell, wardens of hell!’—or could his relatives and kin gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?” “No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.” “What do you think, Dhanañjāni? Suppose someone, for the sake of their guests, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of my guests, do not drag me to hell, wardens of hell!’—or could his guests gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?” “No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.” “What do you think, Dhanañjāni? Suppose someone, for the sake of their deceased ancestors, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of my deceased ancestors, do not drag me to hell, wardens of hell!’—or could his deceased ancestors gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?” “No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.” “What do you think, Dhanañjāni? Suppose someone, for the sake of the deities, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of the deities, do not drag me to hell, wardens of hell!’—or could the deities gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?” “No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.” “What do you think, Dhanañjāni? Suppose someone, for the sake of the king, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of the king, do not drag me to hell, wardens of hell!’—or could the king gain any exemption for him, saying: ‘He acted unrighteously and unjustly for our sake, do not drag him to hell, wardens of hell!’?” “No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.” “What do you think, Dhanañjāni? Suppose someone, for the sake of sustaining and nourishing the body, were to behave unrighteously and unjustly, and on account of that unrighteous and unjust conduct, the wardens of hell were to drag him off to hell. Could he gain any exemption, saying: ‘I acted unrighteously and unjustly for the sake of sustaining and nourishing the body, do not drag me to hell, wardens of hell!’—or could others gain any exemption for him, saying: ‘He acted unrighteously and unjustly for the sake of sustaining and nourishing the body, do not drag him to hell, wardens of hell!’?”
“No hidaṁ, bho sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.
“No, sir Sāriputta. Rather, even as he was wailing, the wardens of hell would throw him into hell.”
Righteous vs Unrighteous Conduct
“Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; katamaṁ seyyo”ti?
“What do you think, Dhanañjāni? One who, for the sake of their mother and father, behaves unrighteously and unjustly, or one who, for the sake of their mother and father, behaves righteously and justly—which is better?”
“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.
“Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of their mother and father is not better; but one who behaves righteously and justly for the sake of their mother and father is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.”
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
“There are, Dhanañjāni, other legitimate kinds of work through which one can support one’s mother and father, avoid doing evil deeds, and practice the path of |merit::spiritual goodness, wholesome karmic fruit [puñña]|.
Taṁ 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. Taṁ 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. Taṁ 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. Taṁ 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. Taṁ 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. Taṁ 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. Taṁ 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. 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; 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; katamaṁ seyyo”ti?
What do you think, Dhanañjāni? One who, for the sake of their children and wife, behaves unrighteously and unjustly, or one who, for the sake of their children and wife, behaves righteously and justly—which is better?” “Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of their children and wife is not better; but one who behaves righteously and justly for the sake of their children and wife is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.” “There are, Dhanañjāni, other legitimate kinds of work through which one can support one‘s children and wife, avoid doing evil deeds, and practice the path of merit. What do you think, Dhanañjāni? One who, for the sake of their servants and workers, behaves unrighteously and unjustly, or one who, for the sake of their servants and workers, behaves righteously and justly—which is better?” “Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of their servants and workers is not better; but one who behaves righteously and justly for the sake of their servants and workers is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.” “There are, Dhanañjāni, other legitimate kinds of work through which one can support one’s servants and workers, avoid doing evil deeds, and practice the path of merit. What do you think, Dhanañjāni? One who, for the sake of their friends and colleagues, behaves unrighteously and unjustly, or one who, for the sake of their friends and colleagues, behaves righteously and justly—which is better?” “Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of their friends and colleagues is not better; but one who behaves righteously and justly for the sake of their friends and colleagues is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.” “There are, Dhanañjāni, other legitimate kinds of work through which one can fulfill the duties of friends and colleagues toward one‘s friends and colleagues, avoid doing evil deeds, and practice the path of merit. What do you think, Dhanañjāni? One who, for the sake of their relatives and kin, behaves unrighteously and unjustly, or one who, for the sake of their relatives and kin, behaves righteously and justly—which is better?” “Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of their relatives and kin is not better; but one who behaves righteously and justly for the sake of their relatives and kin is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.” “There are, Dhanañjāni, other legitimate kinds of work through which one can fulfill the duties of relatives and kin toward one’s relatives and kin, avoid doing evil deeds, and practice the path of merit. What do you think, Dhanañjāni? One who, for the sake of their guests, behaves unrighteously and unjustly, or one who, for the sake of their guests, behaves righteously and justly—which is better?” “Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of their guests is not better; but one who behaves righteously and justly for the sake of their guests is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.” “There are, Dhanañjāni, other legitimate kinds of work through which one can fulfill the duties toward guests, avoid doing evil deeds, and practice the path of merit. What do you think, Dhanañjāni? One who, for the sake of their deceased ancestors, behaves unrighteously and unjustly, or one who, for the sake of their deceased ancestors, behaves righteously and justly—which is better?” “Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of their deceased ancestors is not better; but one who behaves righteously and justly for the sake of their deceased ancestors is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.” “There are, Dhanañjāni, other legitimate kinds of work through which one can fulfill the duties toward deceased ancestors, avoid doing evil deeds, and practice the path of merit. What do you think, Dhanañjāni? One who, for the sake of the deities, behaves unrighteously and unjustly, or one who, for the sake of the deities, behaves righteously and justly—which is better?” “Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of the deities is not better; but one who behaves righteously and justly for the sake of the deities is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.” “There are, Dhanañjāni, other legitimate kinds of work through which one can fulfill the duties toward the deities, avoid doing evil deeds, and practice the path of merit. What do you think, Dhanañjāni? One who, for the sake of the king, behaves unrighteously and unjustly, or one who, for the sake of the king, behaves righteously and justly—which is better?” “Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of the king is not better; but one who behaves righteously and justly for the sake of the king is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.” “There are, Dhanañjāni, other legitimate kinds of work through which one can fulfill the duties toward the king, avoid doing evil deeds, and practice the path of merit. What do you think, Dhanañjāni? One who, for the sake of sustaining and nourishing the body, behaves unrighteously and unjustly, or one who, for the sake of sustaining and nourishing the body, behaves righteously and justly—which is better?”
“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.
“Sir Sāriputta, one who behaves unrighteously and unjustly for the sake of sustaining and nourishing the body is not better; but one who behaves righteously and justly for the sake of sustaining and nourishing the body is indeed better. For righteous and just conduct, sir Sāriputta, is better than unrighteous and unjust conduct.”
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṁ brūhetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjitun”ti.
“There are, Dhanañjāni, other legitimate kinds of work through which one can sustain and nourish the body, avoid doing evil deeds, and practice the path of merit.”
Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
Then the brahmin Dhanañjāni, having delighted in and being pleased with the venerable Sāriputta’s words, rose from his seat and departed.
Dhanañjāni’s Severe Illness
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.
Now at a later time, the brahmin Dhanañjāni was sick, experiencing pain, and gravely ill. Then the brahmin Dhanañjāni addressed a certain man: “Come, good man, go to the Blessed One. When you have approached him, bow with your head at the Blessed One’s feet on my behalf, and say: ‘Venerable sir, the brahmin Dhanañjāni is sick, experiencing pain, and gravely ill. He bows with his head at the Blessed One’s feet.’ Then go to where the venerable Sāriputta is. When you have approached him, bow with your head at the venerable Sāriputta’s feet on my behalf, and say: ‘Venerable sir, the brahmin Dhanañjāni is sick, experiencing pain, and gravely ill. He bows with his head at the venerable Sāriputta’s feet.’ And say this: ‘It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the brahmin Dhanañjāni out of |compassion::benevolence, concern, gentle regard [anukampā]|.’”
“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.
“Yes, venerable sir,” that man replied to the brahmin Dhanañjāni. Then he went to the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that man said to the Blessed One: “Venerable sir, the brahmin Dhanañjāni is sick, experiencing pain, and gravely ill. He bows with his head at the Blessed One’s feet.” Then he went to where the venerable Sāriputta was. Having approached, he paid homage to the venerable Sāriputta and sat down to one side. Seated to one side, that man said to the venerable Sāriputta: “Venerable sir, the brahmin Dhanañjāni is sick, experiencing pain, and gravely ill. He bows with his head at the venerable Sāriputta’s feet. And he says: ‘It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the brahmin Dhanañjāni out of compassion.’” The venerable Sāriputta consented in silence.
Atha 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?
Then the venerable Sāriputta, having dressed, taking his alms bowl and outer robe, went to the residence of the brahmin Dhanañjāni. Having arrived, he sat down on the prepared seat. Seated, the venerable Sāriputta said to the brahmin Dhanañjāni: “Is it bearable for you, Dhanañjāni? Is it manageable for you? Are your painful feelings decreasing, not increasing? Is the subsiding of them, not their intensifying, discernible?”
“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.
“Sir Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible. Just as a strong man might crush the crown of one’s head with a sharp point, so too, sir Sāriputta, violent winds are piercing my head. Sir Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible. Just as a strong man might tie a tight leather strap around one’s head, so too, sir Sāriputta, there are violent pains in my head. Sir Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible. Just as a skilled butcher or their apprentice might carve up a belly with a sharp butcher’s knife, so too, sir Sāriputta, violent winds are carving up my belly. Sir Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible. Just as two strong men might seize a weaker man by both arms and roast him over a pit of hot coals, so too, sir Sāriputta, there is a violent burning in my body. Sir Sāriputta, it is not bearable for me, it is not manageable for me. Severe painful feelings are increasing, not decreasing. Their intensifying, not their subsiding, is discernible.”
The Graduated Cosmic Realms
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— nirayo vā tiracchānayoni vā”ti?
“What do you think, Dhanañjāni, which is better: hell or the animal realm?”
“Nirayā, bho sāriputta, tiracchānayoni seyyo”ti.
“Sir Sāriputta, the animal realm is better than hell.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tiracchānayoni vā pettivisayo vā”ti?
“What do you think, Dhanañjāni, which is better: the animal realm or the |realm of the ghosts::domain of departed spirits, petas [pettivisaya]|?”
“Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti.
“Sir Sāriputta, the realm of the ghosts is better than the animal realm.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— pettivisayo vā manussā vā”ti?
“What do you think, Dhanañjāni, which is better: the realm of the ghosts or human beings?”
“Pettivisayā, bho sāriputta, manussā seyyo”ti.
“Sir Sāriputta, human beings are better than the realm of the ghosts.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— manussā vā cātumahārājikā vā devā”ti?
“What do you think, Dhanañjāni, which is better: human beings or the |deities of the Four Great Kings::devas residing in the realm of the four guardian kings [cātumahārājikā devā]|?”
“Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti.
“Sir Sāriputta, the deities of the Four Great Kings are better than human beings.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— cātumahārājikā vā devā tāvatiṁsā vā devā”ti?
“What do you think, Dhanañjāni, which is better: the deities of the Four Great Kings or the |deities of the Thirty-Three::devas of Tāvatiṁsa heaven ruled by Sakka [tāvatiṁsā devā]|?”
“Cātumahārājikehi, bho sāriputta, devehi tāvatiṁsā devā seyyo”ti.
“Sir Sāriputta, the deities of the Thirty-Three are better than the deities of the Four Great Kings.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tāvatiṁsā vā devā yāmā vā devā”ti?
“What do you think, Dhanañjāni, which is better: the deities of the Thirty-Three or the |Yāma deities::heavenly deities who dwell free from difficulties [yāmā devā]|?”
“Tāvatiṁsehi, bho sāriputta, devehi yāmā devā seyyo”ti.
“Sir Sāriputta, the Yāma deities are better than the deities of the Thirty-Three.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— yāmā vā devā tusitā vā devā”ti?
“What do you think, Dhanañjāni, which is better: the Yāma deities or the |Tusita deities::the contented gods [tusitā devā]|?”
“Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti.
“Sir Sāriputta, the Tusita deities are better than the Yāma deities.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tusitā vā devā nimmānaratī vā devā”ti?
“What do you think, Dhanañjāni, which is better: the Tusita deities or the |gods who delight in creation::deities who rejoice in their own created sensory pleasures [nimmānaratī devā]|?”
“Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti.
“Sir Sāriputta, the gods who delight in creation are better than the Tusita gods.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— nimmānaratī vā devā paranimmitavasavattī vā devā”ti?
“What do you think, Dhanañjāni, which is better: the gods who delight in creation or the |gods who control what is created by others::the highest sensual realm deities who rule over pleasures created by others [paranimmitavasavattī devā]|?”
“Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti.
“Sir Sāriputta, the gods who control what is created by others are better than the gods who delight in creation.”
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo paranimmitavasavattī vā devā brahmaloko vā”ti?
“What do you think, Dhanañjāni, which is better: the gods who control what is created by others or the |Brahmā realm::the higher heavenly worlds of purity, higher than the sensuous heavens [brahmaloka]|?”
“‘Brahmaloko’ti—bhavaṁ sāriputto āha; ‘brahmaloko’ti—bhavaṁ sāriputto āhā”ti.
“Sir Sāriputta says ‘Brahmā realm’! Sir Sāriputta says ‘Brahmā realm’!”
Atha kho āyasmato sāriputtassa etadahosi:
Then it occurred to the venerable Sāriputta:
“ime kho brāhmaṇā brahmalokādhimuttā. Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan”ti.
“These brahmins are intent upon the Brahmā realm. What if I were to teach the brahmin Dhanañjāni the path to companionship with |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|?”
“Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi; taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Dhanañjāni, I will teach you the path to companionship with Brahmā. Listen to this and pay close attention; I will speak.”
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca:
“Yes, sir,” the brahmin Dhanañjāni replied to the venerable Sāriputta. The venerable Sāriputta said this:
The Path to Companionship with Brahmā
“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.
“And what, Dhanañjāni, is the path to companionship with Brahmā? Here, Dhanañjāni, a bhikkhu abides pervading one direction with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free from affliction. This, Dhanañjāni, is the path to companionship with Brahmā.
Puna caparaṁ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā …pe…
Furthermore, Dhanañjāni, a bhikkhu abides pervading with a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]| …
muditāsahagatena cetasā …
with a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]| ...
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.
and with a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, he abides pervading one direction, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hatred and free from affliction. This, Dhanañjāni, is the path to companionship with Brahmā.”
Rebirth in the Brahmā Realm
“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.
“Then, sir Sāriputta, bow with your head at the Blessed One’s feet on my behalf, and say: ‘Venerable sir, the brahmin Dhanañjāni is sick, experiencing pain, and gravely ill. He bows with his head at the Blessed One’s feet.’” Then the venerable Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahmā realm while there was still more to be done, rose from his seat and departed. And not long after the venerable Sāriputta had left, the brahmin Dhanañjāni passed away and was reborn in the Brahmā world.
Atha kho bhagavā bhikkhū āmantesi: “eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti.
Then the Blessed One addressed the bhikkhus: “Bhikkhus, this Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahmā realm while there was still more to be done, has risen from his seat and departed.”
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.
Then the venerable Sāriputta approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Sāriputta said to the Blessed One: “Venerable sir, the brahmin Dhanañjāni is sick, experiencing pain, and gravely ill. He bows with his head at the Blessed One’s feet.”
“Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti?
“Why, Sāriputta, did you establish the brahmin Dhanañjāni in the inferior Brahmā realm and then rise from your seat and depart while there was still more to be done?”
“Mayhaṁ kho, bhante, evaṁ ahosi: ‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan’”ti.
“Venerable sir, it occurred to me: ‘These brahmins are intent upon the Brahmā realm. What if I were to teach the brahmin Dhanañjāni the path to companionship with Brahmā?’”
“Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti.
“The brahmin Dhanañjāni has passed away, Sāriputta, and has been reborn in the Brahmā world.”