Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary.

Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.Now, on that occasion Ven. Sāriputta was wandering in the Southern Mountains with a large Saṅgha of monks. Atha kho aññataro bhikkhu rājagahe vassaṁvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
vassaṁvuṭṭho → vassaṁ vuttho (bj, sya-all, km)Then a certain monk who had spent the Rains in Rājagaha went to the Southern Mountains, to Ven. Sāriputta. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ bhikkhuṁ āyasmā sāriputto etadavoca:On arrival, he exchanged courteous greetings with Ven. Sāriputta and—after an exchange of friendly greetings & courtesies—sat to one side. As he was sitting there, Ven. Sāriputta said to him, “kaccāvuso, bhagavā arogo ca balavā cā”ti?“I trust, friend, that the Blessed One is strong & free from illness?”

“Arogo cāvuso, bhagavā balavā cā”ti.“The Blessed One, friend, is strong & free from illness.”

“Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā”ti?“I trust that the Saṅgha of monks is strong & free from illness?”

“Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti.“The Saṅgha of monks is also strong & free from illness.”

“Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi.
dhanañjāni → dhānañjāni (pts1ed)“At the Taṇḍulapāla Gate is a brahman named Dhanañjānin. Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti?I trust that he is strong & free from illness?”

“Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti.“Dhanañjānin the brahman is also strong & free from illness.”

“Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti?“And I trust that Dhanañjānin the brahman is heedful?”

“Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo?“From where would our Dhanañjānin the brahman get any heedfulness, friend? Dhanañjāni, āvuso, brāhmaṇo rājānaṁ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṁ vilumpati.Relying on the king, he plunders brahmans & householders. Relying on the brahmans & householders, he plunders the king. Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā;His wife—a woman of faith, fetched from a family with faith—has died. aññāssa bhariyā assaddhā assaddhakulā ānītā”ti.He has fetched another wife—a woman of no faith—from a family with no faith.”

“Dussutaṁ vatāvuso, assumha, dussutaṁ vatāvuso, assumha;“What a bad thing to hear, my friend— ye mayaṁ dhanañjāniṁ brāhmaṇaṁ pamattaṁ assumha.when we hear that Dhanañjānin the brahman is heedless. Appeva ca nāma mayaṁ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti?Perhaps sooner or later we might meet with Dhanañjānin the brahman. Perhaps there might be some conversation.”

Atha kho āyasmā sāriputto dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi.Then Ven. Sāriputta, having stayed in the Southern Mountains as long as he liked, wandered in the direction of Rājagaha. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.After wandering by stages, he arrived at Rājagaha. Tatra sudaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.There he stayed near Rājagaha in the Squirrels’ Sanctuary.

Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.Then early in the morning, Ven. Sāriputta, having adjusted his lower robe and taking his bowl & outer robe, went into Rājagaha for alms. Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti.And on that occasion Dhanañjānin the brahman was milking cows in a cow pen outside the city. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami.Then Ven. Sāriputta, having gone for alms in Rājagaha, after his meal, on his way back from his almsround, went to Dhanañjānin the brahman.

Addasā kho dhanañjāni brāhmaṇo āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ.Dhanañjānin the brahman saw Ven. Sāriputta coming from afar. Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:On seeing him, he went to him and said, “ito, bho sāriputta, payo, pīyataṁ tāva bhattassa kālo bhavissatī”ti.“Drink some of this fresh milk, master Sāriputta. It must be time for your meal.”

“Alaṁ, brāhmaṇa.“That’s all right, brahman. Kataṁ me ajja bhattakiccaṁ.I have finished my meal for today. Amukasmiṁ me rukkhamūle divāvihāro bhavissati.My day’s abiding will be under that tree over there. Tattha āgaccheyyāsī”ti.You may come there.”

“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi.“As you say, master,” Dhanañjānin responded to Ven. Sāriputta.

Atha kho dhanañjāni brāhmaṇo pacchābhattaṁ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.Then after he had finished his morning meal, he went to Ven. Sāriputta. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho dhanañjāniṁ brāhmaṇaṁ āyasmā sāriputto etadavoca:On arrival, he exchanged courteous greetings with Ven. Sāriputta and—after an exchange of friendly greetings & courtesies—sat to one side. As he was sitting there, Ven. Sāriputta said to him, “kaccāsi, dhanañjāni, appamatto”ti?“I trust, Dhanañjānin, that you are heedful?”

“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?“From where would we get any heedfulness, master?—when parents are to be supported, wife & children are to be supported, slaves & workers are to be supported, friend-&-companion duties are to be done for friends & companions, kinsmen-&-relative duties for kinsmen & relatives, guest duties for guests, departed-ancestor duties for departed ancestors, devatā duties for devatās, king duties for the king, and this body also has to be refreshed & nourished.”

“Taṁ kiṁ maññasi, dhanañjāni,“What do you think, Dhanañjānin? idhekacco mātāpitūnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.There is the case where a certain person, for the sake of his mother & father, does what is unrighteous, does what is dissonant. Then, because of his unrighteous, dissonant conduct, hell-wardens drag him off to hell. 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?Would he gain anything by saying, ‘I did what is unrighteous, what is dissonant, for the sake of my mother & father. Don’t (throw) me into hell, hell-wardens!’ Or would his mother & father gain anything for him by saying, ‘He did what is unrighteous, what is dissonant, for our sake. Don’t (throw) him into hell, hell-wardens!’?”

“No hidaṁ, bho sāriputta.“No, master Sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.Even right while he was wailing, they’d cast him into hell.”

“Taṁ kiṁ maññasi, dhanañjāni,“What do you think, Dhanañjānin? idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ.There is the case where a certain person, for the sake of his wife & children… his slaves & workers… his friends & companions… his kinsmen & relatives… his guests… his departed ancestors… the devatās… the king, does what is unrighteous, does what is dissonant. Then, because of his unrighteous, dissonant conduct, hell-wardens drag him off to hell. 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?Would he gain anything by saying, ‘I did what is unrighteous, what is dissonant, for the sake of the king. Don’t (throw) me into hell, hell-wardens!’ Or would the king gain anything for him by saying, ‘He did what is unrighteous, what is dissonant, for our sake. Don’t (throw) him into hell, hell-wardens!’?” “No hidaṁ, bho sāriputta.“No, master Sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.Even right while he was wailing, they’d cast him into hell.” “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.“What do you think, Dhanañjānin? There is the case where a certain person, for the sake of refreshing & nourishing his body, does what is unrighteous, does what is dissonant. Then, because of his unrighteous, dissonant conduct, hell-wardens drag him off to hell. 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?Would he gain anything by saying, ‘I did what is unrighteous, what is dissonant, for the sake of refreshing & nourishing my body. Don’t (throw) me into hell, hell-wardens!’ Or would others gain anything for him by saying, ‘He did what is unrighteous, what is dissonant, for the sake of refreshing & nourishing his body. Don’t (throw) him into hell, hell-wardens!’?”

“No hidaṁ, bho sāriputta.“No, master Sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.Even right while he was wailing, they’d cast him into hell.”

“Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa;“Now, what do you think, Dhanañjānin? Which is the better: one who, for the sake of his mother & father, would do what is unrighteous, what is dissonant; or one who, for the sake of his mother & father, would do what is righteous, what is harmonious? katamaṁ seyyo”ti?

“Yo hi, bho sāriputta, mātāpitūnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo;“Master Sāriputta, the one who, for the sake of his mother & father, would do what is unrighteous, what is dissonant, is not the better one. yo ca kho, bho sāriputta, mātāpitūnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo.The one who, for the sake of his mother & father, would do what is righteous, what is harmonious would be the better one there. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.Righteous conduct, harmonious conduct, is better than unrighteous conduct, dissonant conduct.

“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.“Dhanañjānin, there are other activities—reasonable, righteous—by which one can support one’s mother & father, and at the same time both not do evil and practice the practice of merit.

Taṁ kiṁ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa;“What do you think, Dhanañjānin? Which is the better: one who, for the sake of his wife & children… his slaves & workers… his friends & companions… his kinsmen & relatives… his guests… his departed ancestors… the devatās… the king… refreshing & nourishing his body, would do what is unrighteous, what is dissonant; or one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is harmonious? 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?

“Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṁ seyyo;“Master Sāriputta, the one who, for the sake of refreshing & nourishing his body, would do what is unrighteous, what is dissonant, is not the better one. yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo.The one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is harmonious would be the better one there. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.Righteous conduct, harmonious conduct, is better than unrighteous conduct, dissonant conduct.

“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṁ brūhetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjitun”ti.“Dhanañjānin, there are other activities—reasonable, righteous—by which one can refresh & nourish one’s body, and at the same time both not do evil and practice the practice of merit.”

Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.Then Dhanañjānin the brahman, delighting & rejoicing in Ven. Sāriputta’s words, got up from his seat and left.

Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno.Then on a later occasion, Dhanañjānin the brahman became diseased, in pain, severely ill. Atha kho dhanañjāni brāhmaṇo aññataraṁ purisaṁ āmantesi:So he said to one of his men, “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi:“Come, my good man. Go to the Blessed One and, on arrival, pay homage to his feet with your head in my name and say ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.‘Lord, Dhanañjānin the brahman is diseased, in pain, severely ill. So bhagavato pāde sirasā vandatī’ti.He pays homage with his head to the Blessed One’s feet.’ Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi:Then go to Ven. Sāriputta and, on arrival, pay homage to his feet with your head in my name and say ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.‘Venerable sir, Dhanañjānin the brahman is diseased, in pain, severely ill. So āyasmato sāriputtassa pāde sirasā vandatī’ti.He pays homage with his head to Ven. Sāriputta’s feet.’ Evañca vadehi:Then say, ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.‘It would be good if Ven. Sāriputta would visit Dhanañjānin’s home, out of sympathy for him.’”

“Evaṁ, bhante”ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca:Responding, “As you say, lord,” to Dhanañjānin the brahman, the man went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said, “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.“Lord, Dhanañjānin the brahman is diseased, in pain, severely ill. So bhagavato pāde sirasā vandatī”ti.He pays homage with his head to the Blessed One’s feet.” Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca:Then he went to Ven. Sāriputta and, on arrival, bowed down to him and sat to one side. As he was sitting there he said, “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.‘Venerable sir, Dhanañjānin the brahman is diseased, in pain, severely ill. So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti:He pays homage with his head to Ven. Sāriputta’s feet.” Then he said, ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.“It would be good if Ven. Sāriputta would visit Dhanañjānin’s home, out of sympathy for him.” Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.Ven. Sāriputta acquiesced through silence.

Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ etadavoca:Then Ven. Sāriputta, having adjusted his lower robe and taking his bowl & outer robe, went to Dhanañjānin’s home. On arrival, he sat down on a prepared seat and said to him, “kacci te, dhanañjāni, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṁ paññāyati, no abhikkamo”ti?“I trust you are getting better, Dhanañjānin? I trust you are comfortable? I trust that your pains are lessening and not increasing? I trust that there are signs of their lessening, and not of their increasing?”

“Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.“I am not getting better, Master Sāriputta. I am not comfortable. My severe pains are increasing, not lessening. There are signs of their increasing, and not of their lessening. Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti.
muddhani → muddhānaṁ (sya-all, km, pts1ed)Extreme forces slice through my head, just as if a strong man were slicing my head open with a sharp sword.… 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.Extreme pains have arisen in my head, just as if a strong man were tightening a turban on my head with a tough leather strap.… 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.Extreme forces carve up my stomach cavity, just as if an expert butcher or his apprentice were to carve up the stomach cavity of an ox with a sharp butcher’s knife.… 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.There is an extreme burning in my body, just as if two strong men, seizing a weaker man with their arms, were to roast and broil him over a pit of hot embers. Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo”ti.I am not getting better, venerable sir. I am not comfortable. My severe pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—“What do you think, Dhanañjānin? Which is better: nirayo vā tiracchānayoni vā”ti?hell or the animal womb?”

“Nirayā, bho sāriputta, tiracchānayoni seyyo”ti.“The animal womb is better than hell, Master Sāriputta.”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—“… Which is better: tiracchānayoni vā pettivisayo vā”ti?the animal womb or the realm of the hungry ghosts?”

“Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti.“… the realm of the hungry ghosts.…”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— pettivisayo vā manussā vā”ti?“… the realm of the hungry ghosts or human beings?”

“Pettivisayā, bho sāriputta, manussā seyyo”ti.“… human beings.…”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— manussā vā cātumahārājikā vā devā”ti?
cātumahārājikā → cātummahārājikā (bj, sya-all, km, pts1ed)“… human beings or the Devas of the Four Great Kings?”

“Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti.“… the Devas of the Four Great Kings.…”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— cātumahārājikā vā devā tāvatiṁsā vā devā”ti?“… the Devas of the Four Great Kings or the Devas of the Thirty-three?”

“Cātumahārājikehi, bho sāriputta, devehi tāvatiṁsā devā seyyo”ti.“… the Devas of the Thirty-three.…”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tāvatiṁsā vā devā yāmā vā devā”ti?“… the Devas of the Thirty-three or the Devas of the Hours?”

“Tāvatiṁsehi, bho sāriputta, devehi yāmā devā seyyo”ti.“… the Devas of the Hours.…”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— yāmā vā devā tusitā vā devā”ti?“… the Devas of the Hours or the Contented Devas?”

“Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti.“… the Contented Devas.…”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tusitā vā devā nimmānaratī vā devā”ti?“… the Contented Devas or the Devas Delighting in Creation?”

“Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti.“… the Devas Delighting in Creation.…”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— nimmānaratī vā devā paranimmitavasavattī vā devā”ti?“… the Devas Delighting in Creation or the Devas Wielding Power over the Creations of Others?”

“Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti.“… the Devas Wielding Power over the Creations of Others.…”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo paranimmitavasavattī vā devā brahmaloko vā”ti?“… the Devas Wielding Power over the Creations of Others or the Brahmā world?”

“‘Brahmaloko’ti—bhavaṁ sāriputto āha;“Did Master Sāriputta say, ‘Brahmā world’? ‘brahmaloko’ti—bhavaṁ sāriputto āhā”ti.Did Master Sāriputta say, ‘Brahmā world’?”

Atha kho āyasmato sāriputtassa etadahosi:Then the thought occurred to Ven. Sāriputta,

“ime kho brāhmaṇā brahmalokādhimuttā.“These brahmans are set on the Brahmā world. Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan”ti.What if I were to teach Dhanañjānin the brahman the path to union with the Brahmās?”

“Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi;(So he said:) “Dhanañjānin, I will teach you the path to union with the Brahmās. taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.Listen and pay careful attention to that. I will speak.”

“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi.“As you say, master,” Dhanañjānin the brahman responded to Ven. Sāriputta. Āyasmā sāriputto etadavoca:Ven. Sāriputta said:

“katamo ca, dhanañjāni, brahmānaṁ sahabyatāya maggo?“And what is the path to union with the Brahmās? 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.There is the case where a monk keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will—abundant, expansive, immeasurable, without hostility, without ill will. Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo.

Puna caparaṁ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā …pe…He keeps pervading the first direction with an awareness imbued with compassion…

muditāsahagatena cetasā …empathetic joy…

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.equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, expansive, immeasurable, without hostility, without ill will. Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo”ti.This, Dhanañjānin, is the path to union with the Brahmās.”

“Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi:“In that case, Master Sāriputta, pay homage to the Blessed One’s feet with your head in my name and say ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.‘Lord, Dhanañjānin the brahman is diseased, in pain, severely ill. So bhagavato pāde sirasā vandatī’”ti.He pays homage with his head to the Blessed One’s feet.’” Atha kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi.So Ven. Sāriputta—when there was still more to be done, having established Dhanañjānin the brahman in the inferior Brahmā world—got up from his seat and left. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.Then, not long after Ven. Sāriputta’s departure, Dhanañjānin the brahman died and reappeared in the Brahmā world.

Atha kho bhagavā bhikkhū āmantesi:And the Blessed One said to the monks, “eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti.“Monks, Sāriputta—when there was still more to be done, having established Dhanañjānin the brahman in the inferior Brahmā world—has gotten up from his seat and left.”

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:Then Ven. Sāriputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno,“Lord, Dhanañjānin the brahman is diseased, in pain, severely ill. so bhagavato pāde sirasā vandatī”ti.He pays homage with his head to the Blessed One’s feet.”

“Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti?“But why, Sāriputta—when there was still more to be done, having established Dhanañjānin the brahman in the inferior Brahmā world—did you get up from your seat and leave?”

“Mayhaṁ kho, bhante, evaṁ ahosi:“The thought occurred to me, lord, ‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan’”ti.‘These brahmans are set on the Brahmā worlds. What if I were to teach Dhanañjānin the brahman the path to union with the Brahmās?’”

“Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti.
Kālaṅkato ca → kālakato ca (bj, pts1ed); kālakatova (sya-all); kālaṅkatova (km, mr)“Sāriputta, Dhanañjānin the brahman has died and reappeared in the Brahmā world.”

Dhanañjānisuttaṁ niṭṭhitaṁ sattamaṁ.