7.
The Discourse to Dhanañjāni
445. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Sāriputta was wandering on a journey in the Southern Hills together with a large Community of monks. Then a certain monk who had completed the rains retreat at Rājagaha went to the Southern Hills, to the Venerable Sāriputta, and approached him; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. To that monk seated to one side, the Venerable Sāriputta said this - "I hope, friend, the Blessed One is healthy and powerful?" "The Blessed One is healthy, friend, and powerful." "And I hope, friend, the Community of monks is healthy and powerful?" "The Community of monks too, friend, is healthy and powerful." "Here, friend, at the Taṇḍulapāli Gate, there is a brahmin named Dhanañjāni. I hope, friend, the brahmin Dhanañjāni is healthy and powerful?" "The brahmin Dhanañjāni too, friend, is healthy and powerful." "And I hope, friend, the brahmin Dhanañjāni is diligent?" "How could there be diligence, friend, for the brahmin Dhanañjāni? The brahmin Dhanañjāni, friend, relying on the king, plunders the brahmins and householders; relying on the brahmins and householders, he plunders the king. And his wife who was faithful, brought from a faithful family, she too has died; another wife, faithless, brought from a faithless family, has been brought." "Indeed, friend, we have heard something unfit to hear, indeed, friend, we have heard something unfit to hear; that we have heard the brahmin Dhanañjāni is heedless. Perhaps we might at some time or other meet together with the brahmin Dhanañjāni, perhaps there might be some friendly conversation."
446. Then the Venerable Sāriputta, having dwelt in the Southern Hills as long as he liked, set out on a journey towards Rājagaha. Wandering on a journey gradually, he arrived at Rājagaha. There the Venerable Sāriputta stayed at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Now at that time the brahmin Dhanañjāni was having cows milked in a cow-shed outside the city. Then the Venerable Sāriputta, having walked for almsfood in Rājagaha, after the meal, having returned from his alms round, approached the brahmin Dhanañjāni. The brahmin Dhanañjāni saw the Venerable Sāriputta coming from afar. Having seen him, he approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "Here, dear Sāriputta, is milk, drink it; meanwhile it will be time for the meal." "Enough, brahmin. My meal duty is done for today. My day residence will be at such and such a tree-root. You should come there." "Yes, sir," the brahmin Dhanañjāni assented to the Venerable Sāriputta. Then the brahmin Dhanañjāni, after the meal, having eaten his morning meal, approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. To the brahmin Dhanañjāni seated to one side, the Venerable Sāriputta said this - "Are you diligent, Dhanañjāni?" "How could there be diligence for us, dear Sāriputta, when we have mother and father to support, children and wife to support, slaves and workers to support, duties for friends and colleagues to be done, duties for relatives and blood-relations to be done, duties for guests to be done, duties for deceased ancestors to be done, duties for deities to be done, duties for the king to be done, and this body too must be nourished and sustained?"
447. "What do you think, Dhanañjāni, here someone because of mother and father might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain 'I was unrighteous and uneven in conduct because of mother and father, let not the guardians of hell take me to hell', or else would his mother and father obtain 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone because of children and wife might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain 'I was unrighteous and uneven in conduct because of children and wife, let not the guardians of hell take me to hell', or else would his children and wife obtain 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone because of slaves, workmen and servants might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain 'I was unrighteous and uneven in conduct because of slaves, workmen and servants, let not the guardians of hell take me to hell', or else would his slaves, workmen and servants obtain 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone because of friends and colleagues might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain 'I was unrighteous and uneven in conduct because of friends and colleagues, let not the guardians of hell take me to hell', or else would his friends and colleagues obtain 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone because of relatives and blood-relations might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain 'I was unrighteous and uneven in conduct because of relatives and blood-relations, let not the guardians of hell take me to hell', or else would his relatives and blood-relations obtain 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone because of guests might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain 'I was unrighteous and uneven in conduct because of guests, let not the guardians of hell take me to hell', or else would his guests obtain 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone because of deceased ancestors might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain 'I was unrighteous and uneven in conduct because of deceased ancestors, let not the guardians of hell take me to hell', or else would his deceased ancestors obtain 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone because of deities might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain 'I was unrighteous and uneven in conduct because of deities, let not the guardians of hell take me to hell', or else would the deities obtain 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone because of the king might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain from them: 'I was unrighteous and uneven in conduct because of the king, let not the guardians of hell take me to hell,' or else would the king obtain: 'This one was unrighteous and uneven in conduct because of us, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
"What do you think, Dhanañjāni, here someone for the sake of satisfying and nourishing the body might be unrighteous and uneven in conduct, and because of that unrighteous and uneven conduct the guardians of hell might drag him to hell. Would he obtain from them: 'I was unrighteous and uneven in conduct for the sake of satisfying and nourishing the body, let not the guardians of hell take me to hell,' or else would others obtain: 'This one was unrighteous and uneven in conduct for the sake of satisfying and nourishing the body, let not the guardians of hell take him to hell'?" "No indeed, dear Sāriputta. Then the guardians of hell would throw him into hell even as he cries aloud."
448. "What do you think, Dhanañjāni, one who because of mother and father might be unrighteous and uneven in conduct, or one who because of mother and father might be righteous and even in conduct; which is better?" "Indeed, dear Sāriputta, one who because of mother and father might be unrighteous and uneven in conduct, that is not better; but one who, dear Sāriputta, because of mother and father might be righteous and even in conduct, that indeed here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in other causes, by which it is possible both to support mother and father, and not to commit evil deeds, and to proceed along the meritorious practice.
"What do you think, Dhanañjāni, one who because of children and wife might be unrighteous and uneven in conduct, or one who because of children and wife might be righteous and even in conduct; which is better?" "Indeed, dear Sāriputta, one who because of children and wife might be unrighteous and uneven in conduct, that is not better; but one who, dear Sāriputta, because of children and wife might be righteous and even in conduct, that indeed here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in other causes, by which it is possible both to support children and wife, and not to commit evil deeds, and to proceed along the meritorious practice.
"What do you think, Dhanañjāni, one who because of slaves, workmen and servants might be unrighteous and uneven in conduct, or one who because of slaves, workmen and servants might be righteous and even in conduct; which is better?" "Indeed, dear Sāriputta, one who because of slaves, workmen and servants might be unrighteous and uneven in conduct, that is not better; but one who, dear Sāriputta, because of slaves, workmen and servants might be righteous and even in conduct, that indeed here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in other causes, by which it is possible both to support slaves, workmen and servants, and not to commit evil deeds, and to proceed along the meritorious practice.
"What do you think, Dhanañjāni, one who because of friends and colleagues might be unrighteous and uneven in conduct, or one who because of friends and colleagues might be righteous and even in conduct; which is better?" "Indeed, dear Sāriputta, one who because of friends and colleagues might be unrighteous and uneven in conduct, that is not better; but one who, dear Sāriputta, because of friends and colleagues might be righteous and even in conduct, that indeed here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in other causes, by which it is possible both to do duties for friends and colleagues, and not to commit evil deeds, and to proceed along the meritorious practice.
"What do you think, Dhanañjāni, one who because of relatives and blood-relations might be unrighteous and uneven in conduct, or one who because of relatives and blood-relations might be righteous and even in conduct; which is better?" "Indeed, dear Sāriputta, one who because of relatives and blood-relations might be unrighteous and uneven in conduct, that is not better; but one who, dear Sāriputta, because of relatives and blood-relations might be righteous and even in conduct, that indeed here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in other causes, by which it is possible both to do duties for relatives and blood-relations, and not to commit evil deeds, and to proceed along the meritorious practice.
"What do you think, Dhanañjāni, one who because of guests might be unrighteous and uneven in conduct, or one who because of guests might be righteous and even in conduct; which is better?" "Whoever indeed, dear Sāriputta, because of guests might be unrighteous and uneven in conduct, that is not better; but whoever, dear Sāriputta, because of guests might be righteous and even in conduct, that here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in causes, by which it is possible both to do duties for guests and not to commit evil deeds, and to proceed on the meritorious practice.
"What do you think, Dhanañjāni, one who because of deceased ancestors might be unrighteous and uneven in conduct, or one who because of deceased ancestors might be righteous and even in conduct; which is better?" "Whoever indeed, dear Sāriputta, because of deceased ancestors might be unrighteous and uneven in conduct, that is not better; but whoever, dear Sāriputta, because of deceased ancestors might be righteous and even in conduct, that here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in causes, by which it is possible both to do duties for deceased ancestors and not to commit evil deeds, and to proceed on the meritorious practice.
"What do you think, Dhanañjāni, one who because of deities might be unrighteous and uneven in conduct, or one who because of deities might be righteous and even in conduct; which is better?" "Whoever indeed, dear Sāriputta, because of deities might be unrighteous and uneven in conduct, that is not better; but whoever, dear Sāriputta, because of deities might be righteous and even in conduct, that here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in causes, by which it is possible both to do duties for deities and not to commit evil deeds, and to proceed on the meritorious practice.
"What do you think, Dhanañjāni, one who because of the king might be unrighteous and uneven in conduct, or one who because of the king might be righteous and even in conduct; which is better?" "Whoever indeed, dear Sāriputta, because of the king might be unrighteous and uneven in conduct, that is not better; but whoever, dear Sāriputta, because of the king might be righteous and even in conduct, that here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in causes, by which it is possible both to do duties for the king and not to commit evil deeds, and to proceed on the meritorious practice.
"What do you think, Dhanañjāni, one who for the sake of satisfying and nourishing the body might be unrighteous and uneven in conduct, or one who for the sake of satisfying and nourishing the body might be righteous and even in conduct; which is better?" "Whoever indeed, dear Sāriputta, for the sake of satisfying and nourishing the body might be unrighteous and uneven in conduct, that is not better; but whoever, dear Sāriputta, for the sake of satisfying and nourishing the body might be righteous and even in conduct, that here is better. Than unrighteous conduct and uneven conduct, dear Sāriputta, righteous conduct and even conduct is better." "There are indeed, Dhanañjāni, other righteous activities rooted in causes, by which it is possible both to satisfy and nourish the body and not to commit evil deeds, and to proceed on the meritorious practice."
449. Then the brahmin Dhanañjāni, having delighted in and given thanks for what the Venerable Sāriputta had said, rose from his seat and departed. Then at a later time the brahmin Dhanañjāni became sick, afflicted, severely ill. Then the brahmin Dhanañjāni addressed a certain man - "Come, my good man, go to where the Blessed One is; having approached, in my name pay respect with your head at the Blessed One's feet - 'The brahmin Dhanañjāni, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet.' And go to where the Venerable Sāriputta is; having approached, in my name pay respect with your head at the Venerable Sāriputta's feet - 'The brahmin Dhanañjāni, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Venerable Sāriputta's feet.' And say this: 'It would be good, venerable sir, if the Venerable Sāriputta would approach the dwelling of the brahmin Dhanañjāni, out of compassion.'" "Yes, venerable sir," that man replied to the brahmin Dhanañjāni and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that man said this to the Blessed One - "The brahmin Dhanañjāni, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet." And he approached the Venerable Sāriputta; having approached, he paid respect to the Venerable Sāriputta and sat down to one side. Seated to one side, that man said this to the Venerable Sāriputta - "The brahmin Dhanañjāni, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Venerable Sāriputta's feet, and says thus - 'It would be good, venerable sir, if the Venerable Sāriputta would approach the dwelling of the brahmin Dhanañjāni, out of compassion.'" The Venerable Sāriputta consented by silence.
450. Then the Venerable Sāriputta, having dressed, taking his bowl and robe, approached the dwelling of the brahmin Dhanañjāni; having approached, he sat down on the prepared seat. Having sat down, the Venerable Sāriputta said this to the brahmin Dhanañjāni - "Is it bearable for you, Dhanañjāni, is it endurable? Are unpleasant feelings receding, not advancing? Is their receding evident, not their advancing?" "It is not bearable for me, dear Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding. Their advancing is evident, not their receding. Just as, dear Sāriputta, a strong man were to crush one's head with a sharp point; just so indeed, dear Sāriputta, exceeding winds strike at my head. It is not bearable for me, dear Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding. Their advancing is evident, not their receding. Just as, dear Sāriputta, a strong man were to bind one's head with a tight leather strap as a head-band; just so indeed, dear Sāriputta, there are exceeding headaches in my head. It is not bearable for me, dear Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding. Their advancing is evident, not their receding. Just as, dear Sāriputta, a skilled butcher or a butcher's apprentice were to cut through the belly with a sharp butcher's knife; just so indeed, dear Sāriputta, exceeding winds cut through my belly. It is not bearable for me, dear Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding. Their advancing is evident, not their receding. Just as, dear Sāriputta, two strong men, having seized a weaker man by both arms, were to scorch and thoroughly burn him over a charcoal pit; just so indeed, dear Sāriputta, there is an exceeding burning in my body. It is not bearable for me, dear Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding. Their advancing is evident, not their receding."
451. "What do you think, Dhanañjāni, which is better - hell or the animal realm?" "Than hell, dear Sāriputta, the animal realm is better." "What do you think, Dhanañjāni, which is better - the animal realm or the sphere of ghosts?" "Than the animal realm, dear Sāriputta, the sphere of ghosts is better." "What do you think, Dhanañjāni, which is better - the sphere of ghosts or human beings?" "Than the sphere of ghosts, dear Sāriputta, human beings are better." "What do you think, Dhanañjāni, which is better - human beings or the gods (ruled by) the four great kings?" "Than human beings, dear Sāriputta, the gods (ruled by) the four great kings are better." "What do you think, Dhanañjāni, which is better - the gods (ruled by) the four great kings or the Thirty-three gods?" "Than the gods (ruled by) the four great kings, dear Sāriputta, the Thirty-three gods are better." "What do you think, Dhanañjāni, which is better - the Thirty-three gods or the Yāma gods?" "Than the Thirty-three gods, dear Sāriputta, the Yāma gods are better." "What do you think, Dhanañjāni, which is better - the Yāma gods or the Tusita gods?" "Than the Yāma gods, dear Sāriputta, the Tusita gods are better." "What do you think, Dhanañjāni, which is better - the Tusita gods or the Nimmānaratī gods?" "Than the Tusita gods, dear Sāriputta, the Nimmānaratī gods are better." "What do you think, Dhanañjāni, which is better - the Nimmānaratī gods or the Paranimmitavasavattī gods?" "Than the Nimmānaratī gods, dear Sāriputta, the Paranimmitavasavattī gods are better." "What do you think, Dhanañjāni, which is better - the Paranimmitavasavattī gods or the brahma world?" "'The brahma world' - the venerable Sāriputta says; 'the brahma world' - the venerable Sāriputta says."
Then this occurred to the Venerable Sāriputta: "These brahmins are indeed intent upon the Brahma world. What if I were to teach the brahmin Dhanañjāni the path to companionship with Brahmā." "I will teach you, Dhanañjāni, the path to companionship with Brahmā; listen to that, pay close attention, I will speak." "Yes, sir," the brahmin Dhanañjāni assented to the Venerable Sāriputta. The Venerable Sāriputta said this - "And what, Dhanañjāni, is the path to companionship with Brahmā? Here, Dhanañjāni, a monk dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. This, Dhanañjāni, is the path to companionship with Brahmā."
452. "Furthermore, Dhanañjāni, a monk with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... he dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. This, Dhanañjāni, is the path to companionship with Brahmā." "If so, dear Sāriputta, in my name pay respect with your head at the Blessed One's feet - 'The brahmin Dhanañjāni, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet.' Then the Venerable Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahma world when there was something further to be done, rose from his seat and departed. Then the brahmin Dhanañjāni, not long after the Venerable Sāriputta had departed, died and was reborn in the Brahma world.
453. Then the Blessed One addressed the monks: "This Sāriputta, monks, having established the brahmin Dhanañjāni in the inferior Brahma world when there was something further to be done, rose from his seat and departed." Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One: "The brahmin Dhanañjāni, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet." "But why did you, Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahma world when there was something further to be done, rise from your seat and depart?" "Venerable sir, it occurred to me thus: 'These brahmins are indeed intent upon the Brahma world. What if I were to teach the brahmin Dhanañjāni the path to companionship with Brahmā.'" "The brahmin Dhanañjāni, Sāriputta, has died and has been reborn in the Brahma world."
The Discourse on Dhanañjāni is concluded as seventh.