Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 142 Middle Discourses 142

Dakkhiṇāvibhaṅgasutta The Analysis of Religious Donations The Exposition of Offerings

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. On one occasion the Blessed One was living in the Sakyan country at Kapilavatthu in Nigrodha’s Park.

Atha kho mahāpajāpati gotamī navaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho mahāpajāpati gotamī bhagavantaṁ etadavoca: Then Mahāpajāpati Gotamī approached the Buddha bringing a new pair of garments. She bowed, sat down to one side, and said to the Buddha, Then Mahāpajāpatī Gotamī took a new pair of cloths and went to the Blessed One. After paying homage to him, she sat down at one side and said to the Blessed One:

“idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. “Sir, I have spun and woven this new pair of garments specially for the Buddha. “Venerable sir, this new pair of cloths has been spun by me, woven by me, especially for the Blessed One.

Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. May the Buddha please accept this from me out of sympathy.” Venerable sir, let the Blessed One accept it from me out of compassion.”

Evaṁ vutte, bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: When she said this, the Buddha said to her, When this was said, the Blessed One told her:

“saṅghe, gotami, dehi. “Give it to the Saṅgha, Gotamī. “Give it to the Sangha, Gotamī.

Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti. When you give to the Saṅgha, both the Saṅgha and I will be honored.” When you give it to the Sangha, both I and the Sangha will be honoured.”

Dutiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: For a second time … A second time Mahāpajāpatī Gotamī said to the Blessed One:

“idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. “Venerable sir, this new pair of cloths has been spun by me, woven by me, especially for the Blessed One.

Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Venerable sir, let the Blessed One accept it from me out of compassion.”

Dutiyampi kho bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: A second time the Blessed One told her:

“saṅghe, gotami, dehi. “Give it to the Sangha, Gotamī.

Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti. When you give it to the Sangha, both I and the Sangha will be honoured.”

Tatiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: For a third time, Mahāpajāpati Gotamī said to the Buddha, A third time Mahāpajāpatī Gotamī said to the Blessed One:

Tatiyampi kho bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: And for a third time, the Buddha said to her, A third time the Blessed One told her:

“saṅghe, gotami, dehi. “Give it to the Saṅgha, Gotamī. “Give it to the Sangha, Gotamī.

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When he said this, Venerable Ānanda said to the Buddha, Then the venerable Ānanda said to the Blessed One:

“paṭiggaṇhātu, bhante, bhagavā mahāpajāpatiyā gotamiyā navaṁ dussayugaṁ. “Sir, please accept the new pair of garments from Mahāpajāpati Gotamī. “Venerable sir, let the Blessed One accept the new pair of cloths from Mahāpajāpatī Gotamī.

Bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; Sir, Mahāpajāpati was very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk. Mahāpajāpatī Gotamī has been very helpful to the Blessed One, venerable sir. As his mother’s sister, she was his nurse, his foster mother, the one who gave him milk.

bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi. When the Buddha’s birth mother passed away, she nurtured him at her own breast. She suckled the Blessed One when his own mother died.

Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā. And the Buddha has been very helpful to Mahāpajāpati. The Blessed One too has been very helpful to Mahāpajāpatī Gotamī, venerable sir.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā. It is owing to the Buddha that Mahāpajāpati has gone for refuge to the Buddha, the teaching, and the Saṅgha. It is owing to the Blessed One that Mahāpajāpatī Gotamī has gone for refuge to the Buddha, the Dhamma, and the Sangha.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. It’s owing to the Buddha that she refrains from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. It is owing to the Blessed One that Mahāpajāpatī Gotamī abstains from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wine, liquor, and intoxicants, which are the basis of negligence.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā. It’s owing to the Buddha that she has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethics loved by the noble ones. It is owing to the Blessed One that Mahāpajāpatī Gotamī possesses unwavering confidence in the Buddha, the Dhamma, and the Sangha, and that she possesses the virtues loved by noble ones.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī dukkhe nikkaṅkhā, dukkhasamudaye nikkaṅkhā, dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā. It’s owing to the Buddha that she is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation. It is owing to the Blessed One that Mahāpajāpatī Gotamī is free from doubt about suffering, about the origin of suffering, about the cessation of suffering, and about the way leading to the cessation of suffering.

Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā”ti. The Buddha has been very helpful to Mahāpajāpati.” The Blessed One has been very helpful to Mahāpajāpatī Gotamī.”

“Evametaṁ, ānanda. “That’s so true, Ānanda. “That is so, Ānanda, that is so!

Yaṁ hānanda, puggalo puggalaṁ āgamma buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—When someone has enabled you to go for refuge, it’s not easy to repay them When one person, owing to another, has gone for refuge to the Buddha, the Dhamma, and the Sangha, I say that it is not easy for the former to repay the latter—that is,

abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena. by bowing down to them, rising up for them, greeting them with cupped palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick. by paying homage to him, rising up for him, according him reverential salutation and polite services, and by providing robes, almsfood, resting places, and medicinal requisites.

Yaṁ hānanda, puggalo puggalaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—When someone has enabled you to refrain from killing, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor, it’s not easy to repay them … When one person, owing to another, has come to abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wine, liquor, and intoxicants, which are the basis of negligence, I say that it is not easy for the former to repay the latter—that is,

abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena. by paying homage to him…and medicinal requisites.

Yaṁ hānanda, puggalo puggalaṁ āgamma buddhe aveccappasādena samannāgato hoti, dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—When someone has enabled you to have experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones, it’s not easy to repay them … When one person, owing to another, has come to possess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and to possess the virtues loved by noble ones, I say that it is not easy for the former to repay the latter—that is,

abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena. by paying homage to him…and medicinal requisites.

Yaṁ hānanda, puggalo puggalaṁ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—When someone has enabled you to be free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation, it’s not easy to repay them When one person, owing to another, has become free from doubt about suffering, about the origin of suffering, about the cessation of suffering, and about the way leading to the cessation of suffering, I say that it is not easy for the former to repay the latter—that is,

Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā. Ānanda, there are these fourteen religious donations to individuals. “There are fourteen kinds of personal offerings, Ānanda.

Katamā cuddasa? What fourteen? What fourteen?

Tathāgate arahante sammāsambuddhe dānaṁ deti—One gives a gift to the Realized One, the perfected one, the fully awakened Buddha. One gives a gift to the Tathāgata, accomplished and fully enlightened;

ayaṁ paṭhamā pāṭipuggalikā dakkhiṇā. This is the first religious donation to an individual. this is the first kind of personal offering.

Paccekasambuddhe dānaṁ deti—One gives a gift to an independent Buddha. One gives a gift to a paccekabuddha;

ayaṁ dutiyā pāṭipuggalikā dakkhiṇā. This is the second religious donation to an individual. this is the second kind of personal offering.

Tathāgatasāvake arahante dānaṁ deti—One gives a gift to a perfected one. One gives a gift to an arahant disciple of the Tathāgata;

ayaṁ tatiyā pāṭipuggalikā dakkhiṇā. This is the third religious donation to an individual. this is the third kind of personal offering.

Arahattaphalasacchikiriyāya paṭipanne dānaṁ deti—One gives a gift to someone practicing to realize the fruit of perfection. One gives a gift to one who has entered upon the way to the realisation of the fruit of arahantship;

ayaṁ catutthī pāṭipuggalikā dakkhiṇā. This is the fourth religious donation to an individual. this is the fourth kind of personal offering.

Anāgāmissa dānaṁ deti—One gives a gift to a non-returner. One gives a gift to a non-returner;

ayaṁ pañcamī pāṭipuggalikā dakkhiṇā. This is the fifth religious donation to an individual. this is the fifth kind of personal offering.

Anāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti—One gives a gift to someone practicing to realize the fruit of non-return. One gives a gift to one who has entered upon the way to the realisation of the fruit of non-return;

ayaṁ chaṭṭhī pāṭipuggalikā dakkhiṇā. This is the sixth religious donation to an individual. this is the sixth kind of personal offering.

Sakadāgāmissa dānaṁ deti—One gives a gift to a once-returner. One gives a gift to a once-returner;

ayaṁ sattamī pāṭipuggalikā dakkhiṇā. This is the seventh religious donation to an individual. this is the seventh kind of personal offering.

Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti—One gives a gift to someone practicing to realize the fruit of once-return. One gives a gift to one who has entered upon the way to the realisation of the fruit of once-return;

ayaṁ aṭṭhamī pāṭipuggalikā dakkhiṇā. This is the eighth religious donation to an individual. this is the eighth kind of personal offering.

Sotāpanne dānaṁ deti—One gives a gift to a stream-enterer. One gives a gift to a stream-enterer;

ayaṁ navamī pāṭipuggalikā dakkhiṇā. This is the ninth religious donation to an individual. this is the ninth kind of personal offering.

Sotāpattiphalasacchikiriyāya paṭipanne dānaṁ deti—One gives a gift to someone practicing to realize the fruit of stream-entry. One gives a gift to one who has entered upon the way to the realisation of the fruit of stream-entry;

ayaṁ dasamī pāṭipuggalikā dakkhiṇā. This is the tenth religious donation to an individual. this is the tenth kind of personal offering.

Bāhirake kāmesu vītarāge dānaṁ deti—One gives a gift to an outsider who is free of desire for sensual pleasures. One gives a gift to one outside [the Dispensation] who is free from lust for sensual pleasures;

ayaṁ ekādasamī pāṭipuggalikā dakkhiṇā. This is the eleventh religious donation to an individual. this is the eleventh kind of personal offering.

Puthujjanasīlavante dānaṁ deti—One gives a gift to an ordinary person who has good ethical conduct. One gives a gift to a virtuous ordinary person;

ayaṁ dvādasamī pāṭipuggalikā dakkhiṇā. This is the twelfth religious donation to an individual. this is the twelfth kind of personal offering.

Puthujjanadussīle dānaṁ deti—One gives a gift to an ordinary person who has bad ethical conduct. One gives a gift to an immoral ordinary person;

ayaṁ terasamī pāṭipuggalikā dakkhiṇā. This is the thirteenth religious donation to an individual. this is the thirteenth kind of personal offering.

Tiracchānagate dānaṁ deti—One gives a gift to an animal. One gives a gift to an animal;

ayaṁ cuddasamī pāṭipuggalikā dakkhiṇāti. This is the fourteenth religious donation to an individual. this is the fourteenth kind of personal offering.

Tatrānanda, tiracchānagate dānaṁ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṁ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṁ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe. Now, Ānanda, gifts to the following persons may be expected to yield the following returns. To an animal, a hundred times. To an unethical ordinary person, a thousand. To an ethical ordinary person, a hundred thousand. To an outsider free of desire for sensual pleasures, 10,000,000,000. But a gift to someone practicing to realize the fruit of stream-entry may be expected to yield incalculable, immeasurable returns. How much more so a gift to a stream-enterer, someone practicing to realize the fruit of once-return, a once-returner, someone practicing to realize the fruit of non-return, a non-returner, someone practicing to realize the fruit of perfection, a perfected one, or an independent Buddha? How much more so a Realized One, a perfected one, a fully awakened Buddha? “Herein, Ānanda, by giving a gift to an animal, the offering may be expected to repay a hundredfold. By giving a gift to an immoral ordinary person, the offering may be expected to repay a thousandfold. By giving a gift to a virtuous ordinary person, the offering may be expected to repay a hundred-thousandfold. By giving a gift to one outside [the Dispensation] who is free from lust for sensual pleasures, the offering may be expected to repay a hundred-thousand times a hundred-thousandfold. By giving a gift to one who has entered upon the way to the realisation of the fruit of stream-entry, the offering may be expected to repay incalculably, immeasurably. What, then, should be said about giving a gift to a stream-enterer? What should be said about giving a gift to one who has entered upon the way to the realisation of the fruit of once-return…to a once-returner…to one who has entered upon the way to the realisation of the fruit of non-return…to a non-returner…to one who has entered upon the way to the realisation of the fruit of arahantship…to an arahant…to a paccekabuddha? What should be said about giving a gift to a Tathāgata, accomplished and fully enlightened?

Satta kho panimānanda, saṅghagatā dakkhiṇā. But there are, Ānanda, seven religious donations bestowed on a Saṅgha. “There are seven kinds of offerings made to the Sangha, Ānanda.

Katamā satta? What seven? What seven?

Buddhappamukhe ubhatosaṅghe dānaṁ deti—One gives a gift to the communities of both monks and nuns headed by the Buddha. One gives a gift to a Sangha of both [bhikkhus and bhikkhunīs] headed by the Buddha;

ayaṁ paṭhamā saṅghagatā dakkhiṇā. This is the first religious donation bestowed on a Saṅgha. this is the first kind of offering made to the Sangha.

Tathāgate parinibbute ubhatosaṅghe dānaṁ deti—One gives a gift to the communities of both monks and nuns after the Buddha has finally become quenched. One gives a gift to a Sangha of both [bhikkhus and bhikkhunīs] after the Tathāgata has attained final Nibbāna;

ayaṁ dutiyā saṅghagatā dakkhiṇā. This is the second religious donation bestowed on a Saṅgha. this is the second kind of offering made to the Sangha.

Bhikkhusaṅghe dānaṁ deti—One gives a gift to the Saṅgha of monks. One gives a gift to a Sangha of bhikkhus;

ayaṁ tatiyā saṅghagatā dakkhiṇā. This is the third religious donation bestowed on a Saṅgha. this is the third kind of offering made to the Sangha.

Bhikkhunisaṅghe dānaṁ deti—One gives a gift to the Saṅgha of nuns. One gives a gift to a Sangha of bhikkhunīs;

ayaṁ catutthī saṅghagatā dakkhiṇā. This is the fourth religious donation bestowed on a Saṅgha. this is the fourth kind of offering made to the Sangha.

‘Ettakā me bhikkhū ca bhikkhuniyo ca saṅghato uddissathā’ti dānaṁ deti—One gives a gift, thinking: ‘Appoint this many monks and nuns for me from the Saṅgha.’ One gives a gift, saying: ‘Appoint so many bhikkhus and bhikkhunīs for me from the Sangha’;

ayaṁ pañcamī saṅghagatā dakkhiṇā. This is the fifth religious donation bestowed on a Saṅgha. this is the fifth kind of offering made to the Sangha.

‘Ettakā me bhikkhū saṅghato uddissathā’ti dānaṁ deti—One gives a gift, thinking: ‘Appoint this many monks for me from the Saṅgha.’ One gives a gift, saying: ‘Appoint so many bhikkhus for me from the Sangha’;

ayaṁ chaṭṭhī saṅghagatā dakkhiṇā. This is the sixth religious donation bestowed on a Saṅgha. this is the sixth kind of offering made to the Sangha.

‘Ettakā me bhikkhuniyo saṅghato uddissathā’ti dānaṁ deti—One gives a gift, thinking: ‘Appoint this many nuns for me from the Saṅgha.’ One gives a gift, saying: ‘Appoint so many bhikkhunīs for me from the Sangha’;

ayaṁ sattamī saṅghagatā dakkhiṇā. This is the seventh religious donation bestowed on a Saṅgha. this is the seventh kind of offering made to the Sangha.

Bhavissanti kho panānanda, anāgatamaddhānaṁ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā. In times to come there will be lambs of the flock wearing a scrap of ocher cloth, unethical and of bad character. “In future times, Ānanda, there will be members of the clan who are ‘yellow-necks,’ immoral, of evil character.

Tesu dussīlesu saṅghaṁ uddissa dānaṁ dassanti. People will give gifts to those unethical people in the name of the Saṅgha. People will give gifts to those immoral persons for the sake of the Sangha.

Tadāpāhaṁ, ānanda, saṅghagataṁ dakkhiṇaṁ asaṅkheyyaṁ appameyyaṁ vadāmi. Then too, I say, a religious donation bestowed on the Saṅgha is incalculable and immeasurable. Even then, I say, an offering made to the Sangha is incalculable, immeasurable.

Na tvevāhaṁ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṁ dānaṁ mahapphalataraṁ vadāmi. But in any case, there is no way a personal offering can be more fruitful than one bestowed on a Saṅgha, I say. And I say that in no way is a gift to a person individually ever more fruitful than an offering made to the Sangha.

Catasso kho imā, ānanda, dakkhiṇā visuddhiyo. Ānanda, there are these four ways of purifying a religious donation. “There are, Ānanda, four kinds of purification of offering.

Katamā catasso? What four? What four?

Atthānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. There’s a religious donation that’s purified by the giver, not the recipient. There is the offering that is purified by the giver, not by the receiver.

Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. There’s a religious donation that’s purified by the recipient, not the giver. There is the offering that is purified by the receiver, not by the giver.

Atthānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. There’s a religious donation that’s purified by neither the giver nor the recipient. There is the offering that is purified neither by the giver nor by the receiver.

Atthānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. There’s a religious donation that’s purified by both the giver and the recipient. There is the offering that is purified both by the giver and by the receiver.

Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato? And how is a religious donation purified by the giver, not the recipient? “And how is the offering purified by the giver, not by the receiver?

Idhānanda, dāyako hoti sīlavā kalyāṇadhammo, paṭiggāhakā honti dussīlā pāpadhammā—It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character. Here the giver is virtuous, of good character, and the receiver is immoral, of evil character.

evaṁ kho, ānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Thus the offering is purified by the giver, not by the receiver.

Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato? And how is a religious donation purified by the recipient, not the giver? “And how is the offering purified by the receiver, not by the giver?

Idhānanda, dāyako hoti dussīlo pāpadhammo, paṭiggāhakā honti sīlavanto kalyāṇadhammā—It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character. Here the giver is immoral, of evil character, and the receiver is virtuous, of good character.

evaṁ kho, ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Thus the offering is purified by the receiver, not by the giver.

Kathañcānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato? And how is a religious donation purified by neither the giver nor the recipient? “And how is the offering purified neither by the giver nor by the receiver?

Idhānanda, dāyako ca hoti dussīlo pāpadhammo, paṭiggāhakā ca honti dussīlā pāpadhammā—It’s when both the giver and the recipient are unethical, of bad character. Here the giver is immoral, of evil character, and the receiver is immoral, of evil character.

evaṁ kho, ānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. Thus the offering is purified neither by the giver nor by the receiver.

Kathañcānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca? And how is a religious donation purified by both the giver and the recipient? “And how is the offering purified both by the giver and by the receiver?

Idhānanda, dāyako ca hoti sīlavā kalyāṇadhammo, paṭiggāhakā ca honti sīlavanto kalyāṇadhammā—It’s when both the giver and the recipient are ethical, of good character. Here the giver is virtuous, of good character, and the receiver is virtuous, of good character.

evaṁ kho, ānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. Thus the offering is purified both by the giver and by the receiver.

Imā kho, ānanda, catasso dakkhiṇā visuddhiyo”ti. These are the four ways of purifying a religious donation.” These are the four kinds of purification of offering.”

Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Then the Holy One, the Teacher, went on to say: When the Sublime One had said that, the Teacher said further:

“Yo sīlavā dussīlesu dadāti dānaṁ, “When an ethical person with trusting heart “When a virtuous person to an immoral person gives

Dhammena laddhaṁ supasannacitto; gives a proper gift to unethical persons, With trusting heart a gift righteously obtained,

Abhisaddahaṁ kammaphalaṁ uḷāraṁ, trusting in the ample fruit of deeds, Placing faith that the fruit of action is great,

Sā dakkhiṇā dāyakato visujjhati. that offering is purified by the giver. The giver’s virtue purifies the offering.

Yo dussīlo sīlavantesu dadāti dānaṁ, When an unethical and untrusting person, When an immoral person to a virtuous person gives

Adhammena laddhaṁ appasannacitto; gives an improper gift to ethical persons, With untrusting heart a gift unrighteously obtained,

Anabhisaddahaṁ kammaphalaṁ uḷāraṁ, not trusting in the ample fruit of deeds, Nor places faith that the fruit of action is great,

Sā dakkhiṇā paṭiggāhakato visujjhati. that offering is purified by the receivers. The receiver’s virtue purifies the offering.

Yo dussīlo dussīlesu dadāti dānaṁ, When an unethical and untrusting person, When an immoral person to an immoral person gives

Adhammena laddhaṁ appasannacitto; gives an improper gift to unethical persons, With untrusting heart a gift unrighteously obtained,

Anabhisaddahaṁ kammaphalaṁ uḷāraṁ, not trusting in the ample fruit of deeds, Nor places faith that the fruit of action is great,

Na taṁ dānaṁ vipulapphalanti brūmi. I declare that gift is not very fruitful. Neither’s virtue purifies the offering.

Yo sīlavā sīlavantesu dadāti dānaṁ, When an ethical person with trusting heart When a virtuous person to a virtuous person gives

Dhammena laddhaṁ supasannacitto; gives a proper gift to ethical persons, With trusting heart a gift righteously obtained,

Abhisaddahaṁ kammaphalaṁ uḷāraṁ, trusting in the ample fruit of deeds, Placing faith that the fruit of action is great,

Taṁ ve dānaṁ vipulapphalanti brūmi. I declare that gift is abundantly fruitful. That gift, I say, will come to full fruition.

Yo vītarāgo vītarāgesu dadāti dānaṁ, But when a passionless one gives to the passionless When a passionless person to a passionless person gives

Dhammena laddhaṁ supasannacitto; a proper gift with trusting heart, With trusting heart a gift righteously obtained,

Abhisaddahaṁ kammaphalaṁ uḷāraṁ, trusting in the ample fruit of deeds, Placing faith that the fruit of action is great,

Taṁ ve dānaṁ āmisadānānamaggan”ti. that’s truly the best of material gifts.” That gift, I say, is the best of worldly gifts.”

Dakkhiṇāvibhaṅgasuttaṁ niṭṭhitaṁ dvādasamaṁ.

Vibhaṅgavaggo niṭṭhito catuttho.

Tassuddānaṁ

Bhaddekānandakaccāna,

Lomasakaṅgiyāsubho;

Mahākammasaḷāyatanavibhaṅgā,

Uddesaaraṇā dhātu saccaṁ.

Dakkhiṇāvibhaṅgasuttanti.

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