中部97經/達那若尼經(婆羅門品[10])(莊春江譯)[MA.27]
被我這麼聽聞:
有一次,
世尊住在王舍城栗鼠飼養處的竹林中。
當時,
尊者舍利弗與大
比丘僧團一起在南山
遊行。
那時,某位比丘在王舍城雨季已過後去南山見尊者舍利弗。抵達後,與尊者舍利弗一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。尊者舍利弗對在一旁坐下的那位比丘說這個:
「
學友!是否世尊是無病的與有力氣的?」
「學友!世尊是無病的與有力氣的。」
「學友!又,是否比丘僧團是無病的與有力氣的?」
「學友!比丘僧團也是無病的與有力氣的。」
「學友!在這裡,在米線門處有位名叫達那若尼的
婆羅門,學友!是否達那若尼婆羅門是無病的與有力氣的?」
「學友!達那若尼婆羅門也是無病的與有力氣的。」
「學友!又,是否達那若尼婆羅門是不放逸的?」
「學友!然而,怎麼有達那若尼婆羅門的不放逸?學友!達那若尼婆羅門靠著國王掠奪婆羅門
屋主們,靠著婆羅門屋主們掠奪國王。又,凡他的有信妻子被從有信家庭帶來,她也已命終,他的另一位無信妻子被從無信家庭帶來。」
「學友!我們確實聽到難聽的,學友!我們確實聽到難聽的:凡我們聽到放逸的達那若尼婆羅門。而或許就偶爾我們也會與達那若尼婆羅門一起見面,或許會有就某種交談。」(445)
那時,尊者舍利弗如其意地住在南山後,向王舍城出發遊行。
次第進行遊行地抵達王舍城。在那裡,尊者舍利弗就住在王舍城栗鼠飼養處的竹林中。
那時,尊者舍利弗午前時穿衣、拿起衣鉢後,
為了托鉢進入王舍城。當時,達那若尼婆羅門在城外的牛舍使[人]擠奶。那時,尊者舍利弗在王舍城為了托鉢行走後,
餐後已從施食返回,去見達那若尼婆羅門。達那若尼婆羅門看見正從遠處到來的尊者舍利弗。看見後,去見尊者舍利弗。抵達後,對尊者舍利弗說這個:「舍利弗
尊師!請從這裡喝牛奶,直到將是用餐的時間。」
「夠了,婆羅門!今日應該被作的用餐被我做了,我的
白天的住處將是在那棵樹下,願你來那裡。」
「是的,尊師!」達那若尼婆羅門回答尊者舍利弗。
那時,早餐已吃的達那若尼婆羅門餐後去見尊者舍利弗。抵達後,與尊者舍利弗一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。尊者舍利弗對在一旁坐下的達那若尼婆羅門說這個:
「達那若尼!是否你是不放逸的?」
「舍利弗尊師!怎麼有我們的不放逸?凡我們的父母應該被照顧(扶養),兒妻應該被照顧,奴僕工人們應該被照顧,對朋友同事們,朋友同事的義務應該被做,對親族血親們,親族血親的義務應該被做,對客人們,客人的義務應該被做,對祖先們,祖先的義務應該被做,對天神們,天神的義務應該被做,對國王,國王的義務應該被做,又應該使這個身體被滿足、被增益。」(446)
「達那若尼!你怎麼想它:這裡,如果某人父母之因成為非法行者、非正行者,非法行、非正行之因,獄卒(地獄守衛)拉他到地獄,他得到:『我父母之因成為非法行者、非正行者,獄卒!不要[拉]我到地獄。』又或,他的父母得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「舍利弗尊師!這確實不是。那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人兒妻之因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我兒妻之因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的兒妻得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人奴僕工人僕人之因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我奴僕工人僕人之因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的奴僕工人僕人得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人朋友同事們之因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我朋友同事們之因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的朋友同事們得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人親族血親們之因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我親族血親們之因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的親族血親們得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人客人們之因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我客人們之因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的客人們得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人祖先們之因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我祖先們之因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的祖先們得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人天神們之因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我天神們之因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的天神們得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人國王之因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我國王之因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的國王得到:『這位我們之因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」
「達那若尼!你怎麼想它:這裡,如果某人身體的滿足原因、增益原因成為非法行者、非正行者,非法行、非正行之因,獄卒拉他到地獄,他得到:『我身體的滿足原因、增益原因成為非法行者、非正行者,獄卒!不要我到地獄。』又或,他的其他人得到:『這位身體的滿足原因、增益原因成為非法行者、非正行者,獄卒!不要他到地獄。』嗎?」
「不,舍利弗尊師!那時,獄卒拉即便哭喊哀號的他到地獄。」(447)
「達那若尼!你怎麼想它:凡如果父母之因成為非法行者、非正行者,或凡如果父母之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果父母之因成為非法行者、非正行者,那個不是更好的,而凡如果父母之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的(有原因的)
諸如法職業,以那個,能夠照顧父母,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:凡如果兒妻之因成為非法行者、非正行者,或凡如果兒妻之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果兒妻之因成為非法行者、非正行者,那個不是更好的,而凡如果兒妻之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠照顧兒妻,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:凡如果奴僕工人僕人之因成為非法行者、非正行者,或凡如果奴僕工人僕人之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果奴僕工人僕人之因成為非法行者、非正行者,那個不是更好的,凡奴僕工人僕人之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠照顧奴僕工人僕人們,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:凡如果朋友同事們之因成為非法行者、非正行者,或凡如果朋友同事們之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果朋友同事們之因成為非法行者、非正行者,那個不是更好的,而凡如果朋友同事們之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠對朋友同事們盡(做)朋友同事義務,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:親族血親們之因成為非法行者、非正行者,或親族血親們之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!親族血親們之因成為非法行者、非正行者,那個不是更好的,親族血親們之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠對親族血親們盡親族血親義務,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:凡如果客人們之因成為非法行者、非正行者,或凡如果客人們之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果客人們之因成為非法行者、非正行者,那個不是更好的,而凡如果客人們之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠對客人們盡客人義務,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:凡如果祖先們之因成為非法行者、非正行者,或凡如果祖先們之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果祖先們之因成為非法行者、非正行者,那個不是更好的,而凡如果祖先們之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠對祖先們盡祖先義務,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:凡如果天神們之因成為非法行者、非正行者,或凡如果天神們之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果天神們之因成為非法行者、非正行者,那個不是更好的,而凡如果天神們之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠對天神們盡天神義務,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:凡如果國王之因成為非法行者、非正行者,或凡如果國王之因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果國王之因成為非法行者、非正行者,那個不是更好的,而凡如果國王之因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠對國王盡國王義務,同時也不作惡業,以及走向福德道跡。
達那若尼!你怎麼想它:凡如果身體的滿足原因、增益原因成為非法行者、非正行者,或凡如果身體的滿足原因、該增益原因成為法行者、正行者,哪個是更好的?」
「舍利弗尊師!凡如果身體的滿足原因、該增益原因成為非法行者、非正行者,那個不是更好的,凡身體的滿足原因、該增益原因成為法行者、正行者,在那裡,那個正是更好的,舍利弗尊師!比非法行者、非正行者,法行者、正行者是更好的。」
「達那若尼!有其它的連結因的諸如法職業,以那個,能夠使身體滿足、增益,同時也不作惡業,以及走向福德道跡。」(448)
那時,達那若尼婆羅門歡喜、
隨喜尊者舍利弗的所說後,從座位起來後離開。
那時,達那若尼婆羅門過些時候是生病者、受苦者、重病者。那時,達那若尼婆羅門召喚某位男子:
「喂!男子!來!請你去見世尊。抵達後,請你以我的名義
以頭禮拜世尊的足:『
大德!達那若尼婆羅門是生病者、受苦者、重病者,他以頭禮拜世尊的足。』以及去見尊者舍利弗。抵達後,請你以我的名義以頭禮拜尊者舍利弗的足:『大德!達那若尼婆羅門是生病者、受苦者、重病者,他以頭禮拜尊者舍利弗的足。』以及請你這麼說:『大德!請尊者舍利弗出自憐愍,去達那若尼婆羅門的住處,
那就好了!』」
「是的。」那位男子回答達那若尼婆羅門後,去見世尊。抵達後,向世尊
問訊後,在一旁坐下。在一旁坐下的那位男子對世尊說這個:
「大德!達那若尼婆羅門是生病者、受苦者、重病者,他以頭禮拜世尊的足。」以及去見尊者舍利弗。抵達後,向尊者舍利弗問訊後,在一旁坐下。在一旁坐下的那位男子對尊者舍利弗說這個:
「大德!達那若尼婆羅門是生病者、受苦者、重病者,他以頭禮拜尊者舍利弗的足,以及這麼說:『大德!請尊者舍利弗出自憐愍,去達那若尼婆羅門的住處,那就好了!』」
尊者舍利弗以沈默狀態同意。(449)
那時,尊者舍利弗穿衣、拿起衣鉢後,去達那若尼婆羅門的住處。抵達後,在設置的座位坐下。坐下後,尊者舍利弗對達那若尼婆羅門說這個:
「達那若尼!是否能被你忍受?
是否能被[你]維持生活?是否苦的感受減退、不增進,減退的結局被知道,非增進?」
「舍利弗尊師!不能被我忍受,不能被[我]維持,我強烈苦的感受增進、不減退,增進的結局被知道,非減退,舍利弗尊師!猶如有力氣的男子以銳利的刀刃在頭上切割。同樣的,舍利弗尊師!而激烈的風在頭上切割。
舍利弗尊師!不能被我忍受,不能被[我]維持,我強烈苦的感受增進、不減退,增進的結局被知道,非減退,舍利弗尊師!猶如有力氣的男子以堅固的皮繩在頭上
給與纏頭巾。同樣的,舍利弗尊師!在頭上有激烈的頭痛。
舍利弗尊師!不能被我忍受,不能被[我]維持,我強烈苦的感受增進、不減退,增進的結局被知道,非減退,舍利弗尊師!猶如熟練的屠牛夫或屠牛夫的徒弟,以銳利的牛刀切開腹部。同樣的,舍利弗尊師!激烈的風切開腹部。
舍利弗尊師!不能被我忍受,不能被[我]維持,我強烈苦的感受增進、不減退,增進的結局被知道,非減退,舍利弗尊師!猶如兩位有力氣的男子對較弱男子在不同的手臂上捉住後,在炭火坑上燒、遍燒。同樣的,舍利弗尊師!在身體中有激烈的熱病。
舍利弗尊師!不能被我忍受,不能被[我]維持,我強烈苦的感受增進、不減退,增進的結局被知道,非減退。」(450)
「達那若尼!你怎麼想它:哪個是更好的,地獄或畜生界?」
「舍利弗尊師!比地獄,畜生界是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,畜生界或
餓鬼界?」
「舍利弗尊師!比畜生界,餓鬼界是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,餓鬼界或人間?」
「舍利弗尊師!比餓鬼界,人間是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,人間或四大王天?」
「舍利弗尊師!比人間,四大王天是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,三十三天或四大王天?」
「舍利弗尊師!比四大王天,三十三天是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,夜摩天或三十三天?」
「舍利弗尊師!比三十三天,夜摩天是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,夜摩天或兜率天?」
「舍利弗尊師!比夜摩天,兜率天是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,兜率天或
化樂天?」
「舍利弗尊師!比兜率天,化樂天是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,化樂天或
他化自在天?」
「舍利弗尊師!比化樂天,他化自在天是更好的。」
「達那若尼!你怎麼想它:哪個是更好的,他化自在天或梵天世界?」
「舍利弗尊師說:『梵天世界。』舍利弗尊師說:『梵天世界。』」
那時,尊者舍利弗想這個:
「這位婆羅門是梵天世界
志向者,讓我為達那若尼婆羅門教導梵天們的共住狀態道路。」
「達那若尼!我將為你教導梵天們的共住狀態道路,你要聽!你
要好好作意!我將說。」
「是的,尊師!」達那若尼婆羅門回答尊者舍利弗。
尊者舍利弗說這個:
「達那若尼!而什麼是梵天們的共住狀態道路呢?達那若尼!這裡,比丘以與慈俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處,以對一切如對自己,以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住,達那若尼!這是梵天們的共住狀態道路。(451)
再者,達那若尼!比丘以與悲俱行之心……(中略)以與喜悅俱行之心……以與
平靜俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處,以對一切如對自己,以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住,達那若尼!這是梵天們的共住狀態道路。」
「舍利弗尊師!那樣的話,請你以我的名義以頭禮拜世尊的足:『大德!達那若尼婆羅門是生病者、受苦者、重病者,他以頭禮拜世尊的足。』」
那時,尊者舍利弗使達那若尼婆羅門
在有更應該被作的下,在下劣的梵天世界建立後,從座位起來後離開。
那時,在尊者舍利弗離開不久,達那若尼婆羅門命終,且往生梵天世界。(452)
那時,世尊召喚比丘們:
「比丘們!這位舍利弗使達那若尼婆羅門在有更應該被作的下,在下劣的梵天世界建立後,從座位起來後已離開。」
那時,尊者舍利弗去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的尊者舍利弗對世尊說這個:
「大德!達那若尼婆羅門是生病者、受苦者、重病者,他以頭禮拜世尊的足。」
「舍利弗!那麼,為何你使達那若尼婆羅門在有更應該被作的下,在下劣的梵天世界建立後,從座位起來後已離開呢?」
「大德!我這麼想:『這位婆羅門是梵天世界志向者,讓我為達那若尼婆羅門教導梵天們的共住狀態道路。』」
「舍利弗!但,達那若尼婆羅門已命終,且已往生梵天世界。」(453)
達那若尼經第七終了。
MN.97/(7) Dhanañjānisuttaṃ
445. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho aññataro bhikkhu rājagahe vassaṃvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ āyasmā sāriputto etadavoca– “kaccāvuso, bhagavā arogo ca balavā cā”ti? “Arogo cāvuso, bhagavā balavā cā”ti. “Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā”ti? “Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti. “Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. Kaccāvuso dhanañjāni brāhmaṇo arogo ca balavā cā”ti? “Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti. “Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti? “Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni, āvuso, brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṃ vilumpati Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; aññāssa bhariyā assaddhā assaddhakulā ānītā”. “Dussutaṃ vatāvuso, assumha, dussutaṃ vatāvuso, assumha; ye mayaṃ dhanañjāniṃ brāhmaṇaṃ pamattaṃ assumha. Appeva ca nāma mayaṃ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti?
446. Atha kho āyasmā sāriputto dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. Addasā kho dhanañjāni brāhmaṇo āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca– “ito, bho sāriputta, payo, pīyataṃ tāva bhattassa kālo bhavissatī”ti. “Alaṃ, brāhmaṇa. Kataṃ me ajja bhattakiccaṃ. Amukasmiṃ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī”ti. “Evaṃ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Atha kho dhanañjāni brāhmaṇo pacchābhattaṃ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhanañjāniṃ brāhmaṇaṃ āyasmā sāriputto etadavoca– “kaccāsi, dhanañjāni, appamatto”ti? “Kuto, bho sāriputta, amhākaṃ appamādo yesaṃ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṃ mittāmaccakaraṇīyaṃ kātabbaṃ, ñātisālohitānaṃ ñātisālohitakaraṇīyaṃ kātabbaṃ, atithīnaṃ atithikaraṇīyaṃ kātabbaṃ, pubbapetānaṃ pubbapetakaraṇīyaṃ kātabbaṃ, devatānaṃ devatākaraṇīyaṃ kātabbaṃ, rañño rājakaraṇīyaṃ kātabbaṃ, ayampi kāyo pīṇetabbo brūhetabbo”ti?
447. “Taṃ kiṃ maññasi, dhanañjāni, idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mātāpitūnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti mātāpitaro vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho puttadārassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco mittāmaccānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mittāmaccānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mittāmaccā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco ñātisālohitānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho ñātisālohitānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco atithīnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho atithīnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, atithī vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco pubbapetānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho pubbapetānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pubbapetā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco devatānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho devatānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, devatā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho rañño hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pare vā panassa labheyyuṃ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
448. “Taṃ kiṃ maññasi, dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, mātāpitūnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mātāpitūnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā mittāmaccānaṃ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi bho sāriputta, mittāmaccānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mittāmaccānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā ñātisālohitānaṃ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, ñātisālohitānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, ñātisālohitānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā atithīnaṃ hetu adhammacārī visamacārī assa, yo vā atithīnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, atithīnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, atithīnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā pubbapetānaṃ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, pubbapetānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, pubbapetānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā devatānaṃ hetu adhammacārī visamacārī assa, yo vā devatānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, devatānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, devatānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
“Taṃ kiṃ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā kāyañceva pīṇetuṃ brūhetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjitun”ti.
449. Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho dhanañjāni brāhmaṇo aññataraṃ purisaṃ āmantesi “ehi tvaṃ, ambho purisa yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi– ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi– ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi– ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. “Evaṃ bhante”ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca– “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī”ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca– “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti– ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.
450. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ etadavoca– “kacci te, dhanañjāni, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṃ paññāyati no abhikkamo”ti? “Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho bho sāriputta, adhimattā vātā muddhani ca ūhananti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, bho sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati no paṭikkamo”ti.
451. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nirayo vā tiracchānayoni vā”ti? “Nirayā, bho sāriputta, tiracchānayoni seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo– tiracchānayoni vā pettivisayo vā”ti? “Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo– pettivisayo vā manussā vā”ti? “Pettivisayā, bho sāriputta, manussā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni katamaṃ seyyo– manussā vā cātumahārājikā vā devā”ti? “Manussehi bho sāriputta, cātumahārājikā devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo– cātumahārājikā vā devā tāvatiṃsā vā devā”ti? “Cātumahārājikehi, bho sāriputta, devehi tāvatiṃsā devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo– tāvatiṃsā vā devā yāmā vā devā”ti? “Tāvatiṃsehi, bho sāriputta, devehi yāmā devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo– yāmā vā devā tusitā vā devā”ti? “Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo– tusitā vā devā nimmānaratī vā devā”ti? “Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo– nimmānaratī vā devā paranimmitavasavattī vā devā”ti? “Nimmānaratīhi bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo paranimmitavasavattī vā devā brahmaloko vā”ti? “‘Brahmaloko’ti – bhavaṃ sāriputto āha; ‘brahmaloko’ti – bhavaṃ sāriputto āhā”ti.
Atha kho āyasmato sāriputtassa etadahosi– “ime kho brāhmaṇā brahmalokādhimuttā. Yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyyan”ti. “Brahmānaṃ te, dhanañjāni, sahabyatāya maggaṃ desessāmi; taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca– “katamo ca, dhanañjāni, brahmānaṃ sahabyatāya maggo? Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo”.
452. “Puna caparaṃ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo”ti. 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 dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.
453. Atha kho bhagavā bhikkhū āmantesi– “eso, bhikkhave, sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī”ti. “Kiṃ pana tvaṃ sāriputta dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti? “Mayhaṃ kho, bhante, evaṃ ahosi– ‘ime kho brāhmaṇā brahmalokādhimuttā, yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyyan’ti. “Kālaṅkatoca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti.
Dhanañjānisuttaṃ niṭṭhitaṃ sattamaṃ.