With Dhanañjāni

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Now at that time Venerable Sāriputta was wandering in the Southern Hills together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of mendicants.*The Southern Hills (dakkhiṇāgiri, “Deccan”) is the Vindhya Range that lies on the southern border of Magadha, leading southwest to Avanti. The Buddha and his disciples visited there so rarely that people complained (Kd 1:53.1.3). Nonetheless, the present narrative suggests that Sāriputta had stayed there for an extended period of time, long enough to lose touch with his friends back home. Then a certain mendicant who had completed the rainy season residence in Rājagaha went to the Southern Hills, where he approached Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “Reverend, I hope the Buddha is healthy and strong?”

Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Atha kho aññataro bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario rājagahe vassaṁvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.*vassaṁvuṭṭho → vassaṁ vuttho (bj, sya-all, km) 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 Venerable Sāriputta was wandering in the Southern Hills together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of mendicants.*The Southern Hills (dakkhiṇāgiri, “Deccan”) is the Vindhya Range that lies on the southern border of Magadha, leading southwest to Avanti. The Buddha and his disciples visited there so rarely that people complained (Kd 1:53.1.3). Nonetheless, the present narrative suggests that Sāriputta had stayed there for an extended period of time, long enough to lose touch with his friends back home.Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Then a certain mendicant who had completed the rainy season residence in Rājagaha went to the Southern Hills, where he approached Venerable Sāriputta, and exchanged greetings with him. Atha kho aññataro bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario rājagahe vassaṁvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.*vassaṁvuṭṭho → vassaṁ vuttho (bj, sya-all, km)When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ bhikkhuṁ āyasmā sāriputto etadavoca: “Reverend, I hope the Buddha is healthy and strong?” “kaccāvuso, bhagavā arogo ca balavā cā”ti?

“Reverend, at the rice checkpoint at the city gate there is a brahmin named Dhanañjāni.*The “rice checkpoint at the city gate” (taṇḍulapālidvārā) was a gate of Rājagaha where rice would be inspected and tolls collected. Here pāli has the sense “guard” (cp. Sanskrit pālin). This was not Dhanañjāni’s residence, but where he worked and, it would seem, skimmed off funds for his own benefit. | Kauṭilya discusses corruption among government servants (Arthaśāstra 2.9), sets out the duties of the toll collector (2.21), and lists the various tolls (2.22). I hope that he is healthy and strong?”

“Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario brāhmaṇo atthi.*dhanañjāni → dhānañjāni (pts1ed) Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti?

“Reverend, at the rice checkpoint at the city gate there is a brahmin named Dhanañjāni.*The “rice checkpoint at the city gate” (taṇḍulapālidvārā) was a gate of Rājagaha where rice would be inspected and tolls collected. Here pāli has the sense “guard” (cp. Sanskrit pālin). This was not Dhanañjāni’s residence, but where he worked and, it would seem, skimmed off funds for his own benefit. | Kauṭilya discusses corruption among government servants (Arthaśāstra 2.9), sets out the duties of the toll collector (2.21), and lists the various tolls (2.22).“Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario brāhmaṇo atthi.*dhanañjāni → dhānañjāni (pts1ed)I hope that he is healthy and strong?” Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti?

“How could he possibly be diligent? Dhanañjāni robs the brahmins and householders in the name of the king, and he robs the king in the name of the brahmins and householders.*Dhanañjāni is a Pali variation of the Vedic dhanañjaya, “winner of wealth”, an apt description of his activities. See too note on SN 7.1:1.3. His wife, a lady of faith who he married from a family of faith, has passed away.*A faithful laywoman named Dhanañjānī features in MN 100 and SN 7.1, but this was a different person. And he has taken a new wife who has no faith.”

“Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni, āvuso, brāhmaṇo rājānaṁ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṁ vilumpati. Yāpissa bhariyā saddhāsaddhāUna confianza en el Buddha que da la disposición a poner sus enseñanzas en práctica. La fe se vuelve inquebrantable al alcanzar la entrada en la corriente (ver sotāpanna), ya que las enseñanzas han sido confirmadas en la propia experiencia.Ver en el glosario saddhakulā ānītā sāpi kālaṅkatā; aññāssa bhariyā assaddhā assaddhakulā ānītā”ti.

“How could he possibly be diligent? “Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni robs the brahmins and householders in the name of the king, and he robs the king in the name of the brahmins and householders.*Dhanañjāni is a Pali variation of the Vedic dhanañjaya, “winner of wealth”, an apt description of his activities. See too note on SN 7.1:1.3.Dhanañjāni, āvuso, brāhmaṇo rājānaṁ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṁ vilumpati. His wife, a lady of faith who he married from a family of faith, has passed away.*A faithful laywoman named Dhanañjānī features in MN 100 and SN 7.1, but this was a different person.Yāpissa bhariyā saddhāsaddhāUna confianza en el Buddha que da la disposición a poner sus enseñanzas en práctica. La fe se vuelve inquebrantable al alcanzar la entrada en la corriente (ver sotāpanna), ya que las enseñanzas han sido confirmadas en la propia experiencia.Ver en el glosario saddhakulā ānītā sāpi kālaṅkatā; And he has taken a new wife who has no faith.” aññāssa bhariyā assaddhā assaddhakulā ānītā”ti.

“Oh, it’s bad news to hear that Dhanañjāni is negligent. Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”

“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?

“Oh, it’s bad news “Dussutaṁ vatāvuso, assumha, dussutaṁ vatāvuso, assumha; to hear that Dhanañjāni is negligent. ye mayaṁ dhanañjāniṁ brāhmaṇaṁ pamattaṁ assumha. Hopefully, some time or other I’ll get to meet him, and we can have a discussion.” Appeva ca nāma mayaṁ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti?

When Sāriputta had stayed in the Southern Hills as long as he pleased, he set out for Rājagaha. Traveling stage by stage, he arrived at Rājagaha, where he stayed in the Bamboo Grove, the squirrels’ feeding ground.

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.

When Sāriputta had stayed in the Southern Hills as long as he pleased, he set out for Rājagaha. Atha kho āyasmā sāriputto dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Traveling stage by stage, he arrived at Rājagaha, Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. where he stayed in the Bamboo Grove, the squirrels’ feeding ground. Tatra sudaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.

Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Now at that time Dhanañjāni was having his cows milked in a cow-shed outside the city. Then Sāriputta wandered for alms in Rājagaha. After the meal, on his return from almsround, he approached Dhanañjāni.

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 he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Now at that time Dhanañjāni was having his cows milked in a cow-shed outside the city. Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Then Sāriputta wandered for alms in Rājagaha. After the meal, on his return from almsround, he approached Dhanañjāni. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami.

Seeing Sāriputta coming off in the distance, Dhanañjāni went to him and said, “Here, worthy Sāriputta, drink some fresh milk before the meal time.”

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.

Seeing Sāriputta coming off in the distance, Addasā kho dhanañjāni brāhmaṇo āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ. Dhanañjāni went to him and said, Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “Here, worthy Sāriputta, drink some fresh milk before the meal time.” “ito, bho sāriputta, payo, pīyataṁ tāva bhattassa kālo bhavissatī”ti.

“Enough, brahmin, I’ve finished eating for today. I shall be at the root of that tree for the day’s meditation. Come see me there.”

“Alaṁ, brāhmaṇa. Kataṁ me ajja bhattakiccaṁ. Amukasmiṁ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī”ti.

“Enough, brahmin, “Alaṁ, brāhmaṇa. I’ve finished eating for today. Kataṁ me ajja bhattakiccaṁ. I shall be at the root of that tree for the day’s meditation. Amukasmiṁ me rukkhamūle divāvihāro bhavissati. Come see me there.” Tattha āgaccheyyāsī”ti.

When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “I hope you’re diligent, Dhanañjāni?”

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?

When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. Atha kho dhanañjāni brāhmaṇo pacchābhattaṁ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho dhanañjāniṁ brāhmaṇaṁ āyasmā sāriputto etadavoca: “I hope you’re diligent, Dhanañjāni?” “kaccāsi, dhanañjāni, appamatto”ti?

“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their parents. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?”

“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? “Taṁ kiṁ maññasi, dhanañjāni, Suppose someone was to behave in an unprincipled and unjust way for the sake of their parents. Because of this the wardens of hell would drag them to hell. idhekacco mātāpitūnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?” Labheyya nu kho so ‘ahaṁ kho mātāpitūnaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, mātāpitaro vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti?

“No, worthy Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”

“No hidaṁ, bho sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.

“No, worthy Sāriputta. “No hidaṁ, bho sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.” Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.

“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?”

“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? “Taṁ kiṁ maññasi, dhanañjāni, Suppose someone was to behave in an unprincipled and unjust way for the sake of their wives and children … 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”. bondservants and workers … “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”. friends and colleagues … “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”. relatives and kin … “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”. guests … “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”. ancestors … “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”. deities … “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”. king … “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”. fattening and building up their body. Because of this the wardens of hell would drag them to hell. “Taṁ kiṁ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?” Labheyya nu kho so ‘ahaṁ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, pare vā panassa labheyyuṁ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti?

“No, worthy Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”

“No hidaṁ, bho sāriputta. Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.

“No, worthy Sāriputta. “No hidaṁ, bho sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.” Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”.

“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”

“Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; katamaṁ seyyo”ti?

“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” “Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; katamaṁ seyyo”ti?

“Someone who behaves in a principled and just manner for the sake of their parents. For principled and moral conduct is better than unprincipled and immoral conduct.”

“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.

“Someone who behaves in a principled and just manner for the sake of their parents. “Yo hi, bho sāriputta, mātāpitūnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; yo ca kho, bho sāriputta, mātāpitūnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. For principled and moral conduct is better than unprincipled and immoral conduct.” Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.

Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”

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?

Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … 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. bondservants and workers … 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. friends and colleagues … 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. relatives and kin … 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. guests … 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. ancestors … 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. deities … 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? king … “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. fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; katamaṁ seyyo”ti?

“Someone who behaves in a principled and just manner. For principled and moral conduct is better than unprincipled and immoral conduct.”

“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.

“Someone who behaves in a principled and just manner. “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. For principled and moral conduct is better than unprincipled and immoral conduct.” Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.

Some time later Dhanañjāni became sick, suffering, gravely ill. Then he addressed a man, “Please, my man, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’ Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit Dhanañjāni at his home out of sympathy.’”

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, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, 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.

Some time later Dhanañjāni became sick, suffering, gravely ill. Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Then he addressed a man, Atha kho dhanañjāni brāhmaṇo aññataraṁ purisaṁ āmantesi: “Please, my man, go to the Buddha, and in my name bow with your head to his feet. Say to him: “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. ‘dhanañjāni, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. He bows with his head to your feet.’ So bhagavato pāde sirasā vandatī’ti. Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. He bows with his head to your feet.’ So āyasmato sāriputtassa pāde sirasā vandatī’ti. And then say: Evañca vadehi: ‘Sir, please visit Dhanañjāni at his home out of sympathy.’” ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

“Yes, sir,” that man replied. He did as Dhanañjāni asked. Sāriputta consented with silence.

“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, sir,” that man replied. He did as Dhanañjāni asked. “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. Sāriputta consented with silence. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

He robed up, and, taking his bowl and robe, went to Dhanañjāni’s home, where he sat on the seat spread out and said to Dhanañjāni, “I hope you’re keeping well, Dhanañjāni; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

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 vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario paṭikkamanti, no abhikkamanti? Paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

He robed up, and, taking his bowl and robe, went to Dhanañjāni’s home, where he sat on the seat spread out and said to Dhanañjāni, Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ etadavoca: “I hope you’re keeping well, Dhanañjāni; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” “kacci te, dhanañjāni, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario paṭikkamanti, no abhikkamanti? Paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

“I’m not keeping well, worthy Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. I’m not keeping well. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. I’m not keeping well. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, worthy Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

“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.*muddhani → muddhānaṁ (sya-all, km, pts1ed) 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.

“I’m not keeping well, worthy Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. “Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti.*muddhani → muddhānaṁ (sya-all, km, pts1ed)I’m not keeping well. Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. I’m not keeping well. Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṁ parikantanti. I’m not keeping well. Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, bho sāriputta, adhimatto kāyasmiṁ ḍāho. I’m not keeping well, worthy Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

“Dhanañjāni, which do you think is better:*Compare the Buddha’s teaching to Mahānāma at SN 55.54. hell or the animal realm?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— nirayo vā tiracchānayoni vā”ti?

“Dhanañjāni, which do you think is better:*Compare the Buddha’s teaching to Mahānāma at SN 55.54.“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—hell or the animal realm?” nirayo vā tiracchānayoni vā”ti?

“Which do you think is better: the animal realm or the ghost realm?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tiracchānayoni vā pettivisayo vā”ti?

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—the animal realm or the ghost realm?” tiracchānayoni vā pettivisayo vā”ti?

“Which do you think is better: the ghost realm or human life?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— pettivisayo vā manussā vā”ti?

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—the ghost realm or human life?” pettivisayo vā manussā vā”ti?

“Which do you think is better: human life or as one of the gods of the four great kings?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— manussā vā cātumahārājikā vā devā”ti?*cātumahārājikā → cātummahārājikā (bj, sya-all, km, pts1ed)

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—human life or as one of the gods of the four great kings?” manussā vā cātumahārājikā vā devā”ti?*cātumahārājikā → cātummahārājikā (bj, sya-all, km, pts1ed)

“Which do you think is better: the gods of the four great kings or the gods of the thirty-three?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— cātumahārājikā vā devā tāvatiṁsā vā devā”ti?

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—the gods of the four great kings or the gods of the thirty-three?” cātumahārājikā vā devā tāvatiṁsā vā devā”ti?

“Which do you think is better: the gods of the thirty-three or the gods of Yama?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tāvatiṁsā vā devā yāmā vā devā”ti?

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—the gods of the thirty-three or the gods of Yama?” tāvatiṁsā vā devā yāmā vā devā”ti?

“Which do you think is better: the gods of Yama or the joyful gods?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— yāmā vā devā tusitā vā devā”ti?

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—the gods of Yama or the joyful gods?” yāmā vā devā tusitā vā devā”ti?

“Which do you think is better: the joyful gods or the gods who love to create?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— tusitā vā devā nimmānaratī vā devā”ti?

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—the joyful gods or the gods who love to create?” tusitā vā devā nimmānaratī vā devā”ti?

“Which do you think is better: the gods who love to create or the gods who control what is created by others?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo— nimmānaratī vā devā paranimmitavasavattī vā devā”ti?

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—the gods who love to create or the gods who control what is created by others?” nimmānaratī vā devā paranimmitavasavattī vā devā”ti?

“Which do you think is better: the gods who control what is created by others or the realm of divinity?”

“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo paranimmitavasavattī vā devā brahmaloko vā”ti?

“Which do you think is better: “Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo the gods who control what is created by others or the realm of divinity?” paranimmitavasavattī vā devā brahmaloko vā”ti?

“Worthy Sāriputta speaks of the realm of divinity! Worthy Sāriputta speaks of the realm of divinity!”

“‘Brahmaloko’ti—bhavaṁ sāriputto āha; ‘brahmaloko’ti—bhavaṁ sāriputto āhā”ti.

“Worthy Sāriputta speaks of the realm of divinity! “‘Brahmaloko’ti—bhavaṁ sāriputto āha; Worthy Sāriputta speaks of the realm of divinity!” ‘brahmaloko’ti—bhavaṁ sāriputto āhā”ti.

“These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?”

“ime kho brāhmaṇā brahmalokādhimuttā. Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan”ti.

“These brahmins are devoted to the realm of divinity. “ime kho brāhmaṇā brahmalokādhimuttā. Why don’t I teach him a path to the company of Divinity?” Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan”ti.

“Dhanañjāni, I shall teach you a path to the company of Divinity. Listen and apply your mind well, I will speak.”

“Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi; taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“Dhanañjāni, I shall teach you a path to the company of Divinity. “Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi; Listen and apply your mind well, I will speak.” taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“Yes, worthy sir,” replied Dhanañjāni. Venerable Sāriputta said this:

“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca:

“Yes, worthy sir,” replied Dhanañjāni. “Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Venerable Sāriputta said this: Āyasmā sāriputto etadavoca:

“And what is a path to company with Divinity?*While it is possible to be reborn in even the highest of the sensual realms through the power of ordinary goodness, rebirth in the Brahmā and higher realms requires the development of absorption meditation. Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is a path to company with Divinity.

“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 is a path to company with Divinity?*While it is possible to be reborn in even the highest of the sensual realms through the power of ordinary goodness, rebirth in the Brahmā and higher realms requires the development of absorption meditation.“katamo ca, dhanañjāni, brahmānaṁ sahabyatāya maggo? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 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. This is a path to company with Divinity. Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo.

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is a path to company with Divinity.”

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.

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 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. This is a path to company with Divinity.” Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo”ti.

“Well then, worthy Sāriputta, in my name bow with your head at the Buddha’s feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’” Then Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, rose from his seat and left while there was still more left to do. Not long after Sāriputta had left, Dhanañjāni passed away and was reborn in the realm of divinity.

“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 satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.

“Well then, worthy Sāriputta, in my name bow with your head at the Buddha’s feet. Say to him: “Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. He bows with his head to your feet.’” So bhagavato pāde sirasā vandatī’”ti. Then Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, rose from his seat and left while there was still more left to do. Atha kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Not long after Sāriputta had left, Dhanañjāni passed away and was reborn in the realm of divinity. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.

Then the Buddha said to the mendicants, “Mendicants, Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, rose from his seat and left while there was still more left to do.”

Atha kho bhagavā bhikkhū āmantesi: “eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti.

Then the Buddha said to the mendicants, Atha kho bhagavā bhikkhū āmantesi: “Mendicants, Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, rose from his seat and left while there was still more left to do.” “eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti.

Then Sāriputta went to the Buddha, bowed, sat down to one side, and said, “Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.”

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 Sāriputta went to the Buddha, bowed, sat down to one side, and said, Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, He bows with his head to your feet.” so bhagavato pāde sirasā vandatī”ti.

“Sir, I thought: ‘These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?’”

“Mayhaṁ kho, bhante, evaṁ ahosi: ‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan’”ti.

“Sir, I thought: “Mayhaṁ kho, bhante, evaṁ ahosi: ‘These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?’” ‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan’”ti.