Majjhima Nikāya
II. Majjhima-Paṇṇāsa
5. Brāhmaṇa Vagga

The Middle Length Sayings
II. The Middle Fifty Discourses
5. The Division on Brahmans

Sutta 97

Dhānanjāni Suttaɱ

Translated from the Pali by I.B. Horner, O.B.E., M.A.
Associate of Newham College, Cambridge
First Published in 1954

Copyright The Pali Text Society
Commercial Rights Reserved

For details see Terms of Use.

[372]

[1][chlm][than][upal] Thus have I heard:

At one time the Lord was staying near Rājagaha
in the Bamboo Grove at the squirrels’ feeding-place.

Now at that time the venerable Sāriputta was walking on tour
near the Northern Mountain^[1]
together with a large Order of monks.

Then a certain monk
who had spent the rains near Rājagaha
approached the Northern Mountain
and the venerable Sāriputta;
having approached,
he exchanged greetings with the venerable Sāriputta,
and having conversed in a friendly and courteous way
he sat down at a respectful distance.

The venerable Sāriputta spoke thus
to this monk
as he was sitting down at a respectful distance:

“I hope, your reverence,
that the Lord is well and strong?”

“The Lord is well and strong, your reverence.”

“And I hope, your reverence,
that the Order of monks is well and strong?”

“The Order of monks is also well and strong, your reverence.”

“There is there, your reverence,
a brahman named Dhānañjāni
near the Taṇḍulapāla Gateway.^[2]

I hope, your reverence,
that the brahman named Dhānañjāni
is well and strong?”

“Your reverence, the brahman Dhānañjāni is also well and strong.”

“I hope, your reverence,
that the brahman Dhānañjāni is being diligent?”

“How could the brahman Dhānañjāni be diligent, your reverence?

Under the king’s patronage, your reverence,
the brahman Dhānañjāni plunders brahman householders;
and under the patronage of the brahman householders
he plunders the king.

His wife
who had faith
and whom he had married
from a family that has faith
has died,
and he has married another wife
who has no faith
and who comes from a family that has no faith.”

“This is indeed bad hearing,
your reverence;
indeed, your [373] reverence,
it is bad hearing
that we hear the brahman Dhānañjāni is negligent.

Perhaps sometime,
somewhere
we might meet the brahman Dhānañjāni,
perhaps there might be some conversation.”

Then the venerable Sāriputta,
having stayed near the Northern Mountain for as long as he found suitable,
set out on tour for Rājagaha.

Walking on tour
he gradually arrived at Rājagaha.

While he was there
the venerable Sāriputta stayed near Rājagaha
in the Bamboo Grove
at the squirrels’ feeding-place.

Then the venerable Sāriputta,
dressing in the morning,
taking his bowl and robe,
entered Rājagaha for almsfood.

Now at that time the brahman Dhānañjāni was having cows milked
in a cow-pen outside the town.

When the venerable Sāriputta, had walked for alms in Rājagaha
and was returning from the alms-gathering
after the meal,
he approached the brahman Dhānañjāni.

The brahman Dhānañjāni saw the venerable Sāriputta coming in the distance;
seeing him,
he approached the venerable Sāriputta;
having approached,
he spoke thus to the venerable Sāriputta:

“Drink some of this milk, good Sāriputta,
until it is time for a meal.”

“No, brahman,
I have finished with eating for today.

I will take my day-sojoum
at the root of a tree –
you could come there.”

“Yes, sir,”
the brahman Dhānañjāni answered the venerable Sāriputta in assent.

Then when the brahman Dhānañjāni had had breakfast,
he approached the venerable Sāriputta;
having approached
he exchanged greetings with the venerable Sāriputta,
and having conversed in a friendly and courteous way,
he sat down at a respectful distance.

The venerable Sāriputta spoke thus
to the brahman Dhānañjāni
as he was sitting down at a respectful distance:

“I hope that you are being diligent, Dhānañjāni?”

“How could I be diligent, good Sāriputta,
when there are my parents to support,
my wife and children to support,
my slaves,
servants
and work-people to support,
when there are services to perform^[3] for friends and acquaintances,
services to perform for kith and kin,
services to perform for guests,
rites to perform^[3] for the ancestors,
rites to perform for the devatās, duties to perform^[3] for the king –
and this body too must be satisfied and looked after.”

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of his parents;
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain [374] anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of my parents –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would his parents gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of his wife and children^[4];
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of my wife and children –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would his wife and children gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of his slaves, servants and work-people;
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of my slaves, servants and work-people –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would his slaves, servants and work-people gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of his friends and acquaintances;
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of my friends and acquaintances –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would his friends and acquaintances gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of his kith and kin;
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of my kith and kin –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would his kith and kin gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of his guests;
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of my guests –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would his guests gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of his ancestors;
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of my ancestors –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would his ancestors gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of the devatās;
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of the devatās; –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would the devatās; gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of the king
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of the king –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would the king gain anything for him
by saying:

‘It was because of us
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

■

“What do you think about this, Dhānañjāni?

Suppose someone were a non-dhamma-farer,
an uneven-farer
because of satisfying and looking after his body
because of his non-dhamma-faring,
uneven-faring
the guardians of Niraya Hell
might drag him off to Niraya Hell.

Would he gain anything by saying:

‘I was a non-dhamma-farer,
an uneven-farer
because of satisfying and looking after my body –
do not let the guardians of Niraya Hell
(drag) me off to Niraya Hell’?

Or would others gain anything for him
by saying:

‘It was because of satisfying and looking after his body
that he was a non-dhamma-farer,
an uneven-farer –
do not let the guardians of Niraya Hell
(drag) him off to Niraya Hell’?”

“No, good Sāriputta,
for the guardians of Niraya Hell
would hurl him wailing
into Niraya Hell itself.”

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of his parents,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of his parents,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of his parents
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of his parents
is a dhamma-farer,
an even-farer,
he is indeed [375] the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions^[5]
by which one is able to support one’s parents
and not make evil kamma
but proceed on a course that is good.^[6]

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of his wife and children,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of his wife and children,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of his wife and children
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of his wife and children
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to support one’s wife and children
and not make evil kamma
but proceed on a course that is good.

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of his slaves, servants and workpeople,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of his slaves, servants and workpeople,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of his slaves, servants and workpeople
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of his slaves, servants and workpeople
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to support one’s slaves, servants and workpeople
and not make evil kamma
but proceed on a course that is good.

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of his friends and acquaintances,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of his friends and acquaintances,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of his friends and acquaintances
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of his friends and acquaintances
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to support one’s friends and acquaintances
and not make evil kamma
but proceed on a course that is good.

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of his kith and kin,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of his kith and kin,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of his kith and kin
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of his kith and kin
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to support one’s kith and kin
and not make evil kamma
but proceed on a course that is good.

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of his guests,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of his guests,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of his guests
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of his guests
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to support one’s guests
and not make evil kamma
but proceed on a course that is good.

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of his ancestors,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of his ancestors,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of his ancestors
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of his ancestors
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to support one’s ancestors
and not make evil kamma
but proceed on a course that is good.

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of the devatās,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of the devatās,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of the devatās
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of the devatās
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to support the devatās
and not make evil kamma
but proceed on a course that is good.

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of the king,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of the king,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of the king
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of the king
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to support the king
and not make evil kamma
but proceed on a course that is good.

■

“What do you think about this, Dhānañjāni?

Which is the better:
he who, because of satisfaction and care of the body,
is a non-dhamma-farer,
an uneven-farer;
or he who, because of satisfaction and care of the body,
is a dhamma-farer,
an even-farer?”

“He is not the better, Sāriputta,
who because of satisfaction and care of the body
is a non-dhamma-farer,
an uneven-farer;
but he who, good Sāriputta,
because of satisfaction and care of the body
is a dhamma-farer,
an even-farer,
he is indeed the better.

Dhamma-faring,
even-faring,
good Sāriputta,
is better than non-dhamma-faring,
uneven-faring.”

“There are, Dhānañjāni,
other causally effective
rightful actions
by which one is able to satisfy and care for the body
and not make evil kamma
but proceed on a course that is good.”

Then Dhānañjāni the brahman,
having rejoiced in what the venerable Sāriputta had said,
having given thanks,
rising from his seat departed.

Then after a time
the brahman Dhānañjāni was ill,
in pain,
grievously afflicted.

Then the brahman Dhānañjāni summoned a man,
and said:

“Come you, my good man,
approach the Lord;
having approached,
in my name salute the Lord’s feet with your head,
saying:

‘Revered sir, Dhānañjāni the brahman is ill,
in pain,
grievously afflicted;
he salutes the Lord’s feet with his head’;

and then approach the venerable Sāriputta;
having approached,
in my name salute the venerable Sāriputta’s feet with your head,
saying:

‘Revered sir, Dhānañjāni the brahman is ill,
in pain,
grievously afflicted;
he salutes the venerable Sāriputta’s feet with his head’;
and then say:

‘It would be good indeed, revered sir,
if the venerable Sāriputta
would approach the dwelling of the brahman Dhānañjāni,
out of compassion.'”

“Yes, revered sir,”
and this man,
having answered the brahman [376] Dhānañjāni in assent,
approached the Lord;
having approached,
having greeted the Lord,
he sat down at a respectful distance.

As he was sitting down at a respectful distance,
this man spoke thus to the Lord:

“Revered sir, Dhānañjāni the brahman is ill,
in pain,
grievously afflicted;
he salutes the Lord’s feet with his head.”

And then he approached the venerable Sāriputta;
having approached,
having greeted the venerable Sāriputta,
he sat down at a respectful distance.

As he was sitting down at a respectful distance,
this man spoke thus to the venerable Sāriputta:

“Revered sir, Dhānañjāni the brahman is ill,
in pain,
grievously afflicted;
he salutes the venerable Sāriputta’s feet with his head”;

It would be good indeed, revered sir,
if the venerable Sāriputta
would approach the dwelling of the brahman Dhānañjāni,
out of compassion.”

Then the venerable Sāriputta,
having dressed in the morning,
taking his bowl and robe,
approached the dwelling of the brahman Dhānañjāni;
having approached,
he sat down on the appointed seat.

As he was sitting down
the venerable Sāriputta spoke thus to the brahman Dhānañjāni:

“I hope that you, Dhānañjāni,
are better,
I hope you are keeping going.

I hope the painful feelings are decreasing,
not increasing,
and that a decrease in them is apparent,
not an increase?”

“No, good Sāriputta,
I am no better,
I am not keeping going.

My grievously painful feelings are increasing,
not decreasing,
an increase in them is apparent,
not a decrease.

Good Sāriputta, as^[7] a strong man
might cleave one’s head
with a sharp-edged sword,
even so, good Sāriputta,
do exceedingly loud winds rend my head.

I am no better, good Sāriputta,
I am not keeping going.

My grievously painful feelings are increasing,
not decreasing,
an increase in them is apparent,
not a decrease.

As, good Sāriputta, a strong man
might clamp a turban on one’s head
with a tight leather strap,
even so, good Sāriputta,
do I have very bad headaches.

I am no better, good Sāriputta,
I am not keeping going.

My grievously painful feelings are increasing,
not decreasing,
an increase in them is apparent,
not a decrease.

As, good Sāriputta, a skilled cattle butcher
or his apprentice
might cut through the stomach
with a sharp butcher’s knife,
even so, good Sāriputta,
do very strong winds cut through my stomach.

I am no better, good Sāriputta,
I am not keeping going.

My grievously painful feelings are increasing,
not decreasing,
an increase in them is apparent,
not a decrease.

As, good Sāriputta, two strong men,
having taken hold of a weaker man by his limbs,
might set fire to him,
might make him sizzle up over a charcoal pit,
even so, good Sāriputta, there is a fierce heat in my body.

I am no better, good Sāriputta,
I am not keeping going.

[377] My grievously painful feelings are increasing,
not decreasing,
an increase in them is apparent,
not a decrease.

“What do you think about this, Dhānañjāni?

Which is better:
Niraya Hell or an animal womb?”

“An animal womb is better than Niraya Hell, good Sāriputta.”

■

“What do you think about this, Dhānañjāni?

Which is better:
an animal womb or the realm of the departed?”

“The realm of the departed is better than an animal womb, good Sāriputta.”

■

“What do you think about this, Dhānañjāni?

Which is better:
the realm of the departed or human-kind?

“Human-kind is better than the realm of the departed, good Sāriputta.”

■

“What do you think about this, Dhānañjāni?

Which is better:
human-kind or the Four Great Regent devas^[8]?”

“The Four Great Regent devas is better than human-kind, good Sāriputta.”

■

“What do you think about this, Dhānañjāni?

Which are better:
the Four Great Regent devas or the devas of the Thirty-Three?”

“The devas of the Thirty-Three are better than the Four Great Regent devas, good Sāriputta.”

■

“What do you think about this, Dhānañjāni?

Which are better:
the devas of the Thirty-Three or Yama’s devas?”

“Yama’s devas are better than the Thirty-Three, good Sāriputta.”

■

“What do you think about this, Dhānañjāni?

Which are better:
Yama’s devas or the Tusita devas?”

“The Tusita devas are better than Yama’s devas, good Sāriputta.”

■

“What do you think about this, Dhānañjāni?

Which are better:
the Tusita devas or the devas of creation?”

“The devas of creation are better than the Tusita devas, good Sāriputta.”

■

“What do you think about this, Dhānañjāni?

Which are better:
the devas of creation or the devas that have power over the creations of other?”

“The devas that have power over the creations of others are better than the devas of creation, good Sāriputta.”

“What do you think about this, Dhānañjāni?

Which is better:
the devas that have power over the creations of others or the Brahma-world?”

“The revered Sāriputta said ‘Brahma-world,’
the revered Sāriputta said ‘Brahma-world.'”

Then it occurred to the venerable Sāriputta:

“These brahmans are very intent on the Brahma-world.

Suppose I were to show the brahman Dhānañjāni
the way to companionship with Brahmā?

Dhānañjāni, I will show you the way to companionship with Brahmā.

Listen to it,
attend carefully,
and I will speak.”

[378] “Yes, sir,”
the brahman Dhānañjāni answered the venerable Sāriputta in assent.

The venerable Sāriputta spoke thus;

“And which, Dhānañjāni, is the way to companionship with Brahmā?

As to this, Dhānañjāni, a monk dwells, having suffused the first quarter with a mind of friendliness,
likewise the second,
likewise the third,
likewise the fourth;
just so above,
below,
across;
he dwelt having suffused the whole world
everywhere,
in every way,
with a mind of friendliness
that was far-reaching,
wide-spread,
immeasurable,
without enmity,
without malevolence.

This, Dhānañjāni, is a way to companionship with Brahmā.

■

And again, Dhānañjāni, a monk dwells, having suffused the first quarter with a mind of compassion,
likewise the second,
likewise the third,
likewise the fourth;
just so above,
below,
across;
he dwelt having suffused the whole world
everywhere,
in every way,
with a mind of compassion
that was far-reaching,
wide-spread,
immeasurable,
without enmity,
without malevolence.

This, Dhānañjāni, is a way to companionship with Brahmā.

■

And again, Dhānañjāni, a monk dwells, having suffused the first quarter with a mind of sympathetic joy,
likewise the second,
likewise the third,
likewise the fourth;
just so above,
below,
across;
he dwelt having suffused the whole world
everywhere,
in every way,
with a mind of sympathetic joy
that was far-reaching,
wide-spread,
immeasurable,
without enmity,
without malevolence.

This, Dhānañjāni, is a way to companionship with Brahmā.

■

And again, Dhānañjāni, a monk dwells, having suffused the first quarter with a mind of equanimity,
likewise the second,
likewise the third,
likewise the fourth;
just so above,
below,
across;
he dwelt having suffused the whole world
everywhere,
in every way,
with a mind of equanimity
that was far-reaching,
wide-spread,
immeasurable,
without enmity,
without malevolence.

“Well then, good Sāriputta,
in my name salute the Lord’s feet with your head,
and say:

‘Lord, the brahman Dhānañjāni is ill,
in pain,
grievously afflicted;
he salutes the Lord’s feet with his head.’

“Then, although there was something further to be done,
the venerable Sāriputta established the brahman Dhānañjāni
(only) in the less,
in a Brahma-world^[9]
and, rising from his seat,
he departed.

Soon after the venerable Sāriputta had gone,
the brahman Dhānañjāni passed away,
and arose in the Brahma-world.^[10]

Then the Lord addressed the monks, saying:

“Monks, although there was something further to be done,
this Sāriputta established the brahman Dhānañjāni
(only) in the less,
in the Brahma-world,
and rising from his seat,
he is departing.”

Then the venerable Sāriputta approached the Lord;
having approached,
having greeted the Lord,
he sat down at a respectful distance.

As he was sitting down at a respectful distance,
the venerable Sāriputta spoke thus to the Lord:

“Lord, the brahman Dhānañjāni is ill,
in pain,
grievously afflicted;
he salutes the Lord’s feet with his head.”

[379] “But why did you, Sāriputta,
although there was something further to be done,
having established the brahman Dhānañjāni
(only) in the less,
in the Brahma-world,
rising from your seat, depart?”^[11]

“It occurred to me, Lord:

‘These brahmans are very intent on the Brahma-world.

Suppose I were to show the brahman Dhānañjāni
the way to companionship with Brahmā?”

“Sāriputta, the brahman Dhānañjāni has died
and has uprisen in the Brahma-world.”

Discourse with Dhānañjāni:
The Seventh

^[1] Dakkhiṇāgiri. MA. iii. 429 says giri is the mountain slope, and that this was the name of the northern part of the mountainous country surrounding Rājagaha.

^[2] One of the lesser gateways of Rājagaha, MA. iii. 429.

^[3] karaṇīyam kātabbaɱ.

^[4] As above paragraph mutatis mutandis.

^[5] sahetukā dhammikā kammantā.

^[6] puññaɱ paṭipadaɱ. Here, as frequently, puñña as the opposite of pāpa, evil, is “good” rather than “merit.”

^[7] This and the following similes as at M. i. 243-244, etc.

^[8] Cf. with the longer list of devas at M. i. 289.

^[9] The idea no doubt is that Sāriputta missed an opportunity of telling the brahman about Dhamma and spoke only of hīna Brahmaloka, a “low” world instead of the lokuitara dhamma, the supermundane Dhamma (see Sta. No. 96, above, p. 369), towards the winning of which the teaching of the Buddha is directed.

^[10] No mention of hīna, low or lesser, Brahma-world here. This raises the problem of whether Dhānañjāni profited more from Sāriputta’s teaching than the latter knew or had attempted.

^[11] A rebuke recorded to have been given by Gotama to Sāriputta, “the beloved disciple,” is of rare occurrence. See above, p. 131 and Intr. p. xxvi.