To Dhanaā±jṅnin Dhanaā±jṅnin Sutta (MN 97)

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('â', I did what is unrighteous, what is dissonant, for the sake of my mother & father. Donât (throw) me into hell, hell-wardens!â Or would his mother & father gain anything for him by saying, ),

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('â', He did what is unrighteous, what is dissonant, for our sake. Donât (throw) him into hell, hell-wardens!â?" "No, master Sṅriputta. Even right while he was wailing, theyâd cast him into hell." "What do you think, Dhanaā±jṅnin? There is the case where a certain person, for the sake of his wife & childrenâ¦ his slaves & workersâ¦ his friends & companionsâ¦ his kinsmen & relativesâ¦ his guestsâ¦ his departed ancestorsâ¦ the devatṅsâ¦ the king, does what is unrighteous, does what is dissonant. Then, because of his unrighteous, dissonant conduct, hell-wardens drag him off to hell. Would he gain anything by saying, ),

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('â', I did what is unrighteous, what is dissonant, for the sake of the king. Donât (throw) me into hell, hell-wardens!â Or would the king gain anything for him by saying, ),

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('â', He did what is unrighteous, what is dissonant, for our sake. Donât (throw) him into hell, hell-wardens!â?" "No, master Sṅriputta. Even right while he was wailing, theyâd cast him into hell." "What do you think, Dhanaā±jṅnin? There is the case where a certain person, for the sake of refreshing & nourishing his body, does what is unrighteous, does what is dissonant. Then, because of his unrighteous, dissonant conduct, hell-wardens drag him off to hell. Would he gain anything by saying, ),

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('â', I did what is unrighteous, what is dissonant, for the sake of refreshing & nourishing my body. Donât (throw) me into hell, hell-wardens!â Or would others gain anything for him by saying, ),

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('â', He did what is unrighteous, what is dissonant, for the sake of refreshing & nourishing his body. Donât (throw) him into hell, hell-wardens!â?" "No, master Sṅriputta. Even right while he was wailing, theyâd cast him into hell." "Now, what do you think, Dhanaā±jṅnin? Which is the better: one who, for the sake of his mother & father, would do what is unrighteous, what is dissonant; or one who, for the sake of his mother & father, would do what is righteous, what is harmonious? "Master Sṅriputta, the one who, for the sake of his mother & father, would do what is unrighteous, what is dissonant, is not the better one. The one who, for the sake of his mother & father, would do what is righteous, what is harmonious would be the better one there. Righteous conduct, harmonious conduct, is better than unrighteous conduct, dissonant conduct.2 "Dhanaā±jṅnin, there are other activities—reasonable, righteous—by which one can support oneâs mother & father, and at the same time both not do evil and practice the practice of merit. "What do you think, Dhanaā±jṅnin? Which is the better: one who, for the sake of his wife & childrenâ¦ his slaves & workersâ¦ his friends & companionsâ¦ his kinsmen & relativesâ¦ his guestsâ¦ his departed ancestorsâ¦ the devatṅsâ¦ the kingâ¦ refreshing & nourishing his body, would do what is unrighteous, what is dissonant; or one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is harmonious? "Master Sṅriputta, the one who, for the sake of refreshing & nourishing his body, would do what is unrighteous, what is dissonant, is not the better one. The one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is harmonious would be the better one there. Righteous conduct, harmonious conduct, is better than unrighteous conduct, dissonant conduct. "Dhanaā±jṅnin, there are other activities—reasonable, righteous—by which one can refresh & nourish oneâs body, and at the same time both not do evil and practice the practice of merit." Then Dhanaā±jṅnin the brahman, delighting & rejoicing in Ven. Sṅriputtaâs words, got up from his seat and left. Then on a later occasion, Dhanaā±jṅnin the brahman became diseased, in pain, severely ill. So he said to one of his men, "Come, my good man. Go to the Blessed One and, on arrival, pay homage to his feet with your head in my name and say ),

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('â', Lord, Dhanaā±jṅnin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed Oneâs feet.â Then go to Ven. Sṅriputta and, on arrival, pay homage to his feet with your head in my name and say ),

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('â', Venerable sir, Dhanaā±jṅnin the brahman is diseased, in pain, severely ill. He pays homage with his head to Ven. Sṅriputtaâs feet.â Then say, ),

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('â', It would be good if Ven. Sṅriputta would visit Dhanaā±jṅninâs home, out of sympathy for him.â" Responding, "As you say, lord," to Dhanaā±jṅnin the brahman, the man went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said, "Lord, Dhanaā±jṅnin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed Oneâs feet." Then he went to Ven. Sṅriputta and, on arrival, bowed down to him and sat to one side. As he was sitting there he said, ),

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('â', Venerable sir, Dhanaā±jṅnin the brahman is diseased, in pain, severely ill. He pays homage with his head to Ven. Sṅriputtaâs feet." Then he said, "It would be good if Ven. Sṅriputta would visit Dhanaā±jṅninâs home, out of sympathy for him." Ven. Sṅriputta acquiesced through silence. Then Ven. Sṅriputta, having adjusted his lower robe and taking his bowl & outer robe, went to Dhanaā±jṅninâs home. On arrival, he sat down on a prepared seat and said to him, "I trust you are getting better, Dhanaā±jṅnin? I trust you are comfortable? I trust that your pains are lessening and not increasing? I trust that there are signs of their lessening, and not of their increasing?" "I am not getting better, Master Sṅriputta. I am not comfortable. My severe pains are increasing, not lessening. There are signs of their increasing, and not of their lessening. Extreme forces slice through my head, just as if a strong man were slicing my head open with a sharp sword.â¦ Extreme pains have arisen in my head, just as if a strong man were tightening a turban on my head with a tough leather strap.â¦ Extreme forces carve up my stomach cavity, just as if an expert butcher or his apprentice were to carve up the stomach cavity of an ox with a sharp butcherâs knife.â¦ There is an extreme burning in my body, just as if two strong men, seizing a weaker man with their arms, were to roast and broil him over a pit of hot embers. I am not getting better, venerable sir. I am not comfortable. My severe pains are increasing, not lessening. There are signs of their increasing, and not of their lessening." "What do you think, Dhanaā±jṅnin? Which is better: hell or the animal womb?" "The animal womb is better than hell, Master Sṅriputta." "â¦ Which is better: the animal womb or the realm of the hungry ghosts?" "â¦ the realm of the hungry ghosts.â¦" "â¦ the realm of the hungry ghosts or human beings?" "â¦ human beings.â¦" "â¦ human beings or the Devas of the Four Great Kings?" "â¦ the Devas of the Four Great Kings.â¦" "â¦ the Devas of the Four Great Kings or the Devas of the Thirty-three?" "â¦ the Devas of the Thirty-three.â¦" "â¦ the Devas of the Thirty-three or the Devas of the Hours?" "â¦ the Devas of the Hours.â¦" "â¦ the Devas of the Hours or the Contented Devas?" "â¦ the Contented Devas.â¦" "â¦ the Contented Devas or the Devas Delighting in Creation?" "â¦ the Devas Delighting in Creation.â¦" "â¦ the Devas Delighting in Creation or the Devas Wielding Power over the Creations of Others?" "â¦ the Devas Wielding Power over the Creations of Others.â¦" "â¦ the Devas Wielding Power over the Creations of Others or the Brahmṅ world?" "Did Master Sṅriputta say, ),

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('â', Brahmṅ worldâ? Did Master Sṅriputta say, ),

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('â', Brahmṅ worldâ?" Then the thought occurred to Ven. Sṅriputta, "These brahmans are set on the Brahmṅ world. What if I were to teach Dhanaā±jṅnin the brahman the path to union with the Brahmṅs?" (So he said:) "Dhanaā±jṅnin, I will teach you the path to union with the Brahmṅs. Listen and pay careful attention to that. I will speak." "As you say, master," Dhanaā±jṅnin the brahman responded to Ven. Sṅriputta. Ven. Sṅriputta said: "And what is the path to union with the Brahmṅs? There is the case where a monk keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will—abundant, expansive, immeasurable, without hostility, without ill will. He keeps pervading the first direction with an awareness imbued with compassionâ¦ empathetic joyâ¦ equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, expansive, immeasurable, without hostility, without ill will. This, Dhanaā±jṅnin, is the path to union with the Brahmṅs." "In that case, Master Sṅriputta, pay homage to the Blessed Oneâs feet with your head in my name and say ),

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('â', Lord, Dhanaā±jṅnin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed Oneâs feet.â" So Ven. Sṅriputta—when there was still more to be done, having established Dhanaā±jṅnin the brahman in the inferior3 Brahmṅ world—got up from his seat and left. Then, not long after Ven. Sṅriputtaâs departure, Dhanaā±jṅnin the brahman died and reappeared in the Brahmṅ world. And the Blessed One said to the monks, "Monks, Sṅriputta—when there was still more to be done, having established Dhanaā±jṅnin the brahman in the inferior Brahmṅ world—has gotten up from his seat and left." Then Ven. Sṅriputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, Dhanaā±jṅnin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed Oneâs feet." "But why, Sṅriputta—when there was still more to be done, having established Dhanaā±jṅnin the brahman in the inferior Brahmṅ world—did you get up from your seat and leave?" "The thought occurred to me, lord, ),

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('â', These brahmans are set on the Brahmṅ worlds. What if I were to teach Dhanaā±jṅnin the brahman the path to union with the Brahmṅs?â" "Sṅriputta, Dhanaā±jṅnin the brahman has died and reappeared in the Brahmṅ world." Notes 1. The PTS edition of the canon gives this name as Dhṅnaā±jṅnin, whereas the Thai and Sri Lankan editions give it as Dhanaā±jṅnin. This discourse is unusual in that Ven. Sṅriputta addresses Dhanaā±jṅnin not as "householder," but by his personal name. This would seem to indicate that the two of them were on especially familiar terms. 2. This sentence appears in the Thai and Sri Lankan editions of the canon, and in MLS, but not in MLDB. 3. I.e., inferior to any of the noble attainments. The Brahmṅ world can be attained simply through the power of concentration applied to unlimited good will, etc., or to any of the jhṅnas. Only if discernment is developed to overcome passion and delight for these mundane attainments can the noble attainments be realized. For discussions of this issue see MNÂ 106, ANÂ 4:123–126, and ANÂ 4:178. See also: MNÂ 130; MNÂ 143; SNÂ 3:17; SNÂ 41:7; SNÂ 41:10; SNÂ 55:54; ANÂ 4:178; ANÂ 5:130; ANÂ 10:15 - --> - - - -

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To Dhanaā±jṅnin Dhanaā±jṅnin Sutta (MN 97)

To Dhanaā±jṅnin Dhanaā±jṅnin Sutta (MN 97)