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Sutta NipÄta 1.2 Sutta NipÄta Sutta NipÄta 1.2Anthology of Discourses 1.2
Dhaniyasutta Discourse to Dhaniya Dhaniya the CattlemanThe Wealthy Rancher
āPakkodano duddhakhÄ«rohamasmi, āI have prepared cooked rice and fresh milk,ā āThe rice is cooked, my milking done.āIāve boiled my rice and drawn my milk,ā This verse evidently refers to his completion of a daily household (Sanskrit gį¹hya) rite involving offering of cooked food (Sanskrit pÄkayajƱa), guaranteeing abundant cattle and offspring (Åatapatha BrÄhmaį¹a 1.8.1.9).
(iti dhaniyo gopo) said Dhaniya the Cowherd, (Dhaniya the cattleman)The name Dhaniya Gopa means roughly āthe one whose wealth is cattleā; according to the commentary (SnA), his herd numbered 30,000 head.said Dhaniya the rancher, Dhaniya means āwealthy manā, and gopa, while it literally means ācowherdā, here refers to someone who owns and manages a substantial cattle estate, i.e. a ārancherā.
AnutÄ«re mahiyÄ samÄnavÄso; āI stay constantly at the shore of the great river, I live with my people along the banks of the Mahi;āI stay with my family along the bank of the MahÄ«. This is the modern Kosi River, known as the āsorrow of Biharā due to its capricious and dangerous floods. The town of Mahishi near its banks is still subject to flooding.
ChannÄ kuį¹i Ähito gini, āI have a closed hut with a fire kindled; my hut is roofed, my fire lit:My hut is roofed, my sacred fire kindled: āMy fire kindledā (Ähito gini, cf. Sanskrit ÄhitÄgni) refers to one who has set up his fire altar.
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā Through his offering he invokes the god of thunder and rain (Indra or Pajjuna, Sanskrit Parjanya) to bless the land with life-giving waters (per eg. Atharva Veda 4.15).
āAkkodhano vigatakhilohamasmi, āI have no anger and no corruption,ā āFree from anger, my rigidity gone,The Buddhaās opening line puns on Dhaniyaās: āfree from angerā (akkodhano) echoes Dhaniyaās ārice is cookedā (pakkodano), and ārigidityā (khilo) echoes his āmilkā (khÄ«ro).āI boil not with anger and have drawn out hard-heartedness,ā The verse first puns pakkodano (āboiled riceā) with akkodhano (āwithout angerā), then khÄ«ra (āmilkā) with khila (āhard-heartednessā).
(iti bhagavÄ) said the Buddha, (the Buddha)said the Buddha,
AnutÄ«re mahiyekarattivÄso; āI stay one night at the shore of the great river, I live for one night along the banks of the Mahi;āI stay for one night along the bank of the MahÄ«.
Vivaį¹Ä kuį¹i nibbuto gini, āI have an open hut with the fire extinguished; my hutās roof is open, my fire out.āOpenā describes a mind no longer covered by craving, defilement, or ignorance ā the same image appears at Ud 5:5 and Sn 4:4. āMy fire outā refers to the fires of passion, aversion, and delusion, and of birth, aging, and death, and of sorrow, lamentation, pain, distress, and despair; see SN 35:28, Iti 93, and The Mind Like Fire Unbound.My hut is wide open, my fire is quenched: The Buddha directly counters the kindled Vedic fire with NibbÄna as the quenching of the flame.
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āAndhakamakasÄ na vijjare, āThere are no gadflies or mosquitoes,ā āNo mosquitoes or gadflies are to be found.āNo gadflies or mosquitoes are found,ā
(iti dhaniyo gopo) said Dhaniya the Cowherd, (Dhaniya the cattleman)said Dhaniya,
Kacche rÅ«įø·hatiį¹e caranti gÄvo; āIn the marshes and meadows where the cattle roam, The cows range in the marshy meadow where the grasses flourish.ācows graze on the lush meadow grass.
Vuį¹į¹himpi saheyyumÄgataį¹, āWhen it rained in the past, they could endure; They could stand the rain if it came:They get by even when the rain comes:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āBaddhÄsi bhisÄ« susaį¹
khatÄ, āThe raft was assembled and well-contructed,ā āA raft, well-made, has been lashed together.The raft is a figure for the noble eightfold path; see MN 22 and SN 35:197.āI bound a raft and prepared it well,ā Compare the āwell-preparedā reins at Rig Veda 1.38.12.
(iti bhagavÄ) said the Buddha, (the Buddha)said the Buddha, Norman points out that this verse is not a proper response to the previous and suggests that a verse has been lost. I agree, but I disagree there is a contradiction in the sense. Rather, the verse tells a story over time. I translate to bring out the meaning.
Tiį¹į¹o pÄragato vineyya oghaį¹; āIt crossed over to the far shore, it went past the deluge; Having crossed over, gone to the far shore, Iāve subdued the flood.āand with it I crossed over, went to the far shore, and dispelled the flood.
Attho bhisiyÄ na vijjati, āI have no need of a raft; No need for a raft is to be found:Since this verse doesnāt read as a direct reply to the one before it, the commentary (SnA) suggests part of the exchange has been lost. Alternatively, the Buddha may be punning, since ācrossed overā (tiį¹į¹a) echoes Dhaniyaās word for grass (tiį¹a).Now I have no need for a raft:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āGopÄ« mama assavÄ alolÄ, āMy cowherd-woman listens and is prudent,ā āMy wife is composed, not wanton,āMy wife is obedient, not wanton,ā
(iti dhaniyo gopo) said Dhaniya the Cowherd, (Dhaniya the cattleman)said Dhaniya,
DÄ«gharattaį¹ saį¹vÄsiyÄ manÄpÄ; āFor a long time, she has been a pleasant co-resident, is charming, has lived with me long.ālong have we lived together happily.
TassÄ na suį¹Ämi kiƱci pÄpaį¹, āI have never heard anything evil from her; I hear no evil about her at all:I hear nothing bad about her:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āCittaį¹ mama assavaį¹ vimuttaį¹, āMy mind is unpolluted and liberated,ā āMy mind is composed, released,āMy mind is obedient and freed,ā
(iti bhagavÄ) said the Buddha, (the Buddha)said the Buddha,
DÄ«gharattaį¹ paribhÄvitaį¹ sudantaį¹; āFor a long time, it has been thoroughly developed and well-trained, has long been nurtured, well tamed.ālong nurtured and well-tamed.
PÄpaį¹ pana me na vijjati, āNo evil can be found in me; No evil is to be found in me:Nothing bad is found in me:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āAttavetanabhatohamasmi, āI have a servant that I hired myself,ā āI support myself on my earnings.āI am self-employed,ā
(iti dhaniyo gopo) said Dhaniya the Cowherd, (Dhaniya the cattleman)said Dhaniya,
PuttÄ ca me samÄniyÄ arogÄ; āMy children are all equally healthy, My sons live in harmony, free from disease.āand my healthy children likewise. Iām not convinced by the commentaryās ānot separatedā. It doesnāt seem to occur in this meaning elsewhere, and lacks a connection with the opening line. Surely the whole verse must be about the children, which requires that there be a comparison made with the first line. The point is, I think, that the children follow the father and have become self-sufficient. This also echoes better with the Buddhaās response.
Tesaį¹ na suį¹Ämi kiƱci pÄpaį¹, āI have never heard anything evil from them; I hear no evil about them at all:I hear nothing bad about them:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āNÄhaį¹ bhatakosmi kassaci, āI am not the servant of anyone,ā āIām in no oneās employ,Per the commentary, the Buddha is employed by no one ā not even by himself ā meaning he is not in the employ of craving.āI am no oneās lackey,ā
(iti bhagavÄ) said the Buddha, (the Buddha)said the Buddha,
Nibbiį¹į¹hena carÄmi sabbaloke; āI travel the entire world with what I have gained, I wander the whole world on the reward [of my Awakening].āwith what I have earned I wander the world.
Attho bhatiyÄ na vijjati, āI have no need of wages; No need for earnings is to be found:I have no need for wages:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āAtthi vasÄ atthi dhenupÄ, āThere is a cow and a suckling calf,ā āThere are cows, young bulls,āI have heifers and sucklings,ā
(iti dhaniyo gopo) said Dhaniya the Cowherd, (Dhaniya the cattleman)said Dhaniya,
Godharaį¹iyo paveį¹iyopi atthi; āThere is the herd-mother with her offspring, cows in calf, & breeding cows,ācows in calf and breeding cows.
Usabhopi gavampatÄ«dha atthi, āThe father-bull as well; & a great bull, the leader of the herd:Iāve also got a bull, captain of the herd here:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āNatthi vasÄ natthi dhenupÄ, āThere is no cow and no suckling calf,ā āThere are no cows, no young bulls,āI have no heifers or sucklings,ā
(iti bhagavÄ) said the Buddha, (the Buddha)said the Buddha,
Godharaį¹iyo paveį¹iyopi natthi; āNo herd-mother and no offspring, no cows in calf or breeding cows,āno cows in calf or breeding cows.
Usabhopi gavampatÄ«dha natthi, āAnd no father-bull as well; no great bull, the leader of the herd:This may be literal, since he owns no cattle and so heavy rain poses no threat through them, or it may be metaphorical; see SN 4:19 and Thag 1:1.I havenāt got a bull, captain of the herd here:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āKhilÄ nikhÄtÄ asampavedhÄ«, āThe post is firmly entrenched and does not wobble,ā āThe stakes are dug-in, immovable.āThe stakes are driven in, unshakable,ā
(iti dhaniyo gopo) said Dhaniya the Cowherd, (Dhaniya the cattleman)said Dhaniya,
DÄmÄ muƱjamayÄ navÄ susaį¹į¹hÄnÄ; āThe ropes are made of new and well-made twine, The new muƱja-grass halters, well-woven,āThe grass halters are new and well-woven,
Na hi sakkhinti dhenupÄpi chettuį¹, āIt is not possible for the calves to break them; not even young bulls could break:not even the sucklings can break them:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āso rain forth, heavens, if you wish.ā
āUsabhoriva chetva bandhanÄni, āLike a bull that has broken its bonds,ā āHaving broken my bonds like a great bull,āLike a bull I broke the bonds,ā
(iti bhagavÄ) said the Buddha, (the Buddha)said the Buddha,
NÄgo pÅ«tilataį¹va dÄlayitvÄ; āLike an elephant that has burst through rotten vines, like a great elephant tearing a rotting vine,See MN 66.ālike an elephant I snapped the vine.
NÄhaį¹ punupessaį¹ gabbhaseyyaį¹, āI will never again enter a womb; I never again will lie in the womb:I will never lie in a womb again:
Atha ce patthayasÄ« pavassa devaā. āSo if the angels wish, they can make it rain.ā So if you want, rain-god, go ahead & rain.āThis verse is quoted in the MilindapaƱha.so rain forth, heavens, if you wish.ā
NinnaƱca thalaƱca pÅ«rayanto, Flooding both the low ground and the high ground, filling the lowlands & high,Right then a vast cloud rained forth, For all Dhaniyaās offerings, his capricious god deals out life-threatening flood instead of life-giving waters. It is not just that his supposed security turns out to be insecure, but that his religious devotions were misplaced, setting the stage for his conversion.
MahÄmegho pavassi tÄvadeva; a great raincloud poured down rain. The great cloud rained down straightaway,soaking the uplands and valleys.
SutvÄ devassa vassato, After hearing the rain from the angels, Hearing the rain-god pour down,Hearing the heavens rain down,
Imamatthaį¹ dhaniyo abhÄsatha. Dhaniya spoke about this: Dhaniya said:Dhaniya said this:
āLÄbhÄ vata no anappakÄ, āIt is a gain for us, and not a small one, āHow great our gaināIt is no small gain for us
Ye mayaį¹ bhagavantaį¹ addasÄma; āThat we have seen the Buddha; that weāve gazed on the Blessed One!that we have seen the Buddha.
Saraį¹aį¹ taį¹ upema cakkhuma, āI take refuge in the Seer, We go to him, the One with Eyes, for refuge.On the epithet āOne with Eyesā for the Buddha, see DN 16, note 44, and Sn 2:12, note 2.We come to you for refuge, Clear-eyed One.
SatthÄ no hohi tuvaį¹ mahÄmuni. āGreat Sage, be our teacher. May you be our teacher, Great Sage.O great sage, please be our Teacher.
GopÄ« ca ahaƱca assavÄ, āI am a cow-herd, and I listen, My wife & I are composed.My wife and I, obedient,
Brahmacariyaį¹ sugate carÄmase; āI will live the spiritual life following the Sublime One, Letās follow the holy life under the One Well-Gone.shall lead the spiritual life under the Holy One. Norman and Bodhi apparently read the middle form carÄmase as imperative, but I take it as the present indicative in the sense of definite future.
JÄtimaraį¹assa pÄragÅ«, āTo go beyond birth and death, Gone to the far shore of aging & death,Gone beyond birth and death,
DukkhassantakarÄ bhavÄmaseā. āAnd bring suffering to an end.ā letās put an end to suffering & stress.āwe shall make an end of suffering.ā
āNandati puttehi puttimÄ, āOne who has children delights because of their children,ā āThose with children delight because of their children.āChildren bring you delight!ā
(iti mÄro pÄpimÄ) said MÄra the Evil One, (MÄra the Evil One)According to the commentary, MÄra appears here to try, unsuccessfully, to keep Dhaniya and his wife from going forth; this same exchange between MÄra and the Buddha also appears at SN 4:8.said MÄra the Wicked,
GomÄ gohi tatheva nandati; āOne who has cattle delights because of their cattle, Those with cattle delight because of their cows.āCattle also bring you delight!
UpadhÄ« hi narassa nandanÄ, āPossessions are the delight of a person, A personās delight comes from acquisitions,For attachments are a manās delight;
Na hi so nandati yo nirÅ«padhiā. āOne who has no possessions has no delight.ā for a person with no acquisitions doesnāt delight.āwithout attachments thereās no delight.ā
āSocati puttehi puttimÄ, āOne who has children sorrows because of their children,ā āThose with children grieve precisely because of their children.āYour children bring you sorrow,ā
(iti bhagavÄ) said the Buddha, (the Buddha)said the Buddha,
GomÄ gohi tatheva socati; āOne who has cattle sorrows because of their cattle, Those with cattle grieve precisely because of their cows.āYour cattle also bring you sorrow.
UpadhÄ« hi narassa socanÄ, āPossessions are the the sorrow of a person, A personās grief comes from acquisitions,For attachments are a manās sorrow;
Na hi so socati yo nirÅ«padhÄ«āti. āOne who has no possessions has no sorrow.ā for a person with no acquisitions doesnāt grieve.āSee Sn 3:12, note 2.without attachments there are no sorrows.ā
Dhaniyasuttaį¹ dutiyaį¹. The Dhaniya Sutta, the second.