MN142: Dakkhiṇāvibhaṅgasutta - The Analysis of Religious Donations
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn142:1.1So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
mn142:2.1Then Mahāpajāpati Gotamī approached the Buddha bringing a new pair of garments. She bowed, sat down to one side, and said to the Buddha,Mahāpajāpati was the Buddha’s foster-mother, sister of his birth mother Māyā. She is honored in the tradition as the first nun, the founder of the bhikkhunī order (AN8.51). She was honored as the most senior of the nuns (AN1.235). Though mostly remembered as the Buddha’s mother, her own verses deconstruct her motherhood, relating how she has previously been a “mother, a son, a father, a brother, and a grandmother” but now has transcended all such states (Therigatha 6 verses 157 - ). “Sir, I have spun and woven this new pair of garments specially for the Buddha.Mahāpajāpati offers on behalf of her son alone, whereas elsewhere offerings are said to be “specially for the Buddha and the mendicant Saṅgha” AN5.30 verse 2 - , AN6.42 verse 2 - , AN8.86 vese 2 - . May the Buddha please accept this from me out of sympathy.”
mn142:2.4When she said this, the Buddha said to her, “Give it to the Saṅgha, Gotamī. When you give to the Saṅgha, both the Saṅgha and I will be honored.”The Buddha gently tries to deflect Mahāpajāpati’s familial attachment.
mn142:2.7For a second time …
mn142:2.13For a third time, Mahāpajāpati Gotamī said to the Buddha, “Sir, I have spun and woven this new pair of garments specially for the Buddha. May the Buddha please accept this from me out of sympathy.”
mn142:2.16And for a third time, the Buddha said to her, “Give it to the Saṅgha, Gotamī. When you give to the Saṅgha, both the Saṅgha and I will be honored.”
mn142:3.1When he said this, Venerable Ānanda said to the Buddha, “Sir, please accept the new pair of garments from Mahāpajāpati Gotamī. Sir, Mahāpajāpati was very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk. When the Buddha’s birth mother passed away, she nurtured him at her own breast.
mn142:3.5And the Buddha has been very helpful to Mahāpajāpati. It is owing to the Buddha that Mahāpajāpati has gone for refuge to the Buddha, the teaching, and the Saṅgha. It’s owing to the Buddha that she refrains from killing living creatures, stealing, committing sexual misconduct, lying, and consuming beer, wine, and liquor intoxicants. 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’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.This description makes it sound like she is a virtuous laywoman who has attained stream-entry. Yet one of the parallels refers to her as a bhikkhunī (T 84 at T i 903c22). And while she was supposed to be the first bhikkhunī, the text below refers to the bhikkhunī order; see further discussion there (MN142:7.1). The Buddha has been very helpful to Mahāpajāpati.”
mn142:4.1“That’s so true, Ānanda. When someone has enabled you to go for refuge, it’s not easy to repay them by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.
mn142:4.4When someone has enabled you to refrain from killing, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants, it’s not easy to repay them …
mn142:4.6When 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 …
mn142:4.8When 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 by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.
mn142:5.1Ānanda, there are these fourteen religious donations to individuals.“Religious donation” (or “honorarium”, dakkhiṇā, Sanskrit dakṣiṇā) is a Vedic term for the payment owed a brahmin priest for performing ritual services. In the Rig Veda this gift was of cattle offered at the dawn service; it yields benefits as the cow yields milk, and as Dawn sheds her bounteous light. Later it was found that gold or other precious things served just as well. The dakṣiṇā was said to absolve the sacrificer from the guilt of killing (Śatapatha Brāhmaṇa 1.2.3.4). This is an overriding concern of the Śatapatha Brāhmaṇa, which emphasizes how the dead of the sacrifice—a slain animal or pressed soma—is “enlivened” through the dakṣiṇā (2.2.2.2). In the Pali tradition, dakkhiṇa is etymologically linked with a gift given by the “right” or “capable” hand. In Snp3.4, a brahmin gives the rice-cake left over from a fire oblation as a dakkhiṇā. What fourteen? One gives a gift to the Realized One, the perfected one, the fully awakened Buddha. This is the first religious donation to an individual. One gives a gift to an independent Buddha. This is the second religious donation to an individual. One gives a gift to a perfected one. This is the third religious donation to an individual. One gives a gift to someone practicing to realize the fruit of perfection. This is the fourth religious donation to an individual. One gives a gift to a non-returner. This is the fifth religious donation to an individual. One gives a gift to someone practicing to realize the fruit of non-return. This is the sixth religious donation to an individual. One gives a gift to a once-returner. This is the seventh religious donation to an individual. One gives a gift to someone practicing to realize the fruit of once-return. This is the eighth religious donation to an individual. One gives a gift to a stream-enterer. This is the ninth religious donation to an individual. One gives a gift to someone practicing to realize the fruit of stream-entry. This is the tenth religious donation to an individual. One gives a gift to an outsider who is free of desire for sensual pleasures. This is the eleventh religious donation to an individual. One gives a gift to an ordinary person who has good ethical conduct. This is the twelfth religious donation to an individual. One gives a gift to an ordinary person who has bad ethical conduct. This is the thirteenth religious donation to an individual. One gives a gift to an animal. This is the fourteenth religious donation to an individual.Jamison and Brereton translate dakṣiṇā as “priestly gift”, which is correct for the Rig Veda. But whereas the Vedic tradition means the dakkhiṇā for brahmins alone, the Buddha redefines it to include all humans, including those of bad conduct, and even animals as well. All creatures are deserving of kindness, and such kindness is always a sacred act.
mn142:6.1Now, 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?The idea of such a multiplying scale is anticipated in Bṛhadāraṇyaka Upaniṣad 4.3.33, which speaks of the multiplying joy in human and divine realms.
mn142:7.1But there are, Ānanda, seven religious donations bestowed on a Saṅgha. What seven? One gives a gift to the communities of both monks and nuns headed by the Buddha. This is the first religious donation bestowed on a Saṅgha. One gives a gift to the communities of both monks and nuns after the Buddha has finally become quenched.Following the passing of the Buddha, a complete dispensation has both bhikkhus and bhikkhunīs. This is the second religious donation bestowed on a Saṅgha. One gives a gift to the Saṅgha of monks. This is the third religious donation bestowed on a Saṅgha. One gives a gift to the Saṅgha of nuns.If Mahāpajāpati was still a lay person at this point, this mention of the bhikkhunī order could be read in one of two ways. One possibility is that she was not, in fact, the first bhikkhunī, an argument that I have made previously. In brief, the passages that assert she was the first bhikkhunī, while widely shared in the tradition, are full of textual problems that indicate they were added at a somewhat late date, which I think was around the time of the Second Council (see AN8.51). Further, the Therīgāthā is the most important early account of bhikkhunīs in their own voices, yet no nun mentions Mahāpajāpati as teacher or founder of the order, while the verses of Bhaddā Kuṇḍalakesā appear to predate the formal ordination procedure ascribed to Mahāpajāpati (Therigatha 5 verse 107 - ). On the other hand, if this argument is incorrect, it might be the case that the order of nuns is mentioned here since the Buddha knew from the start of his dispensation that he would establish it (DN16:3.8.3). Under this reading, the Buddha is perhaps dropping a hint for Mahāpajāpati to ordain. Regardless of her ordination status at this point, the praise of the order of nuns acts as an encouragement, balancing out the mild rebuke with which the discourse started (compare the Buddha’s words to Ānanda at DN16:5.14.2). This is the fourth religious donation bestowed on a Saṅgha. One gives a gift, thinking: ‘Appoint this many monks and nuns for me from the Saṅgha.’ This is the fifth religious donation bestowed on a Saṅgha. One gives a gift, thinking: ‘Appoint this many monks for me from the Saṅgha.’ This is the sixth religious donation bestowed on a Saṅgha. One gives a gift, thinking: ‘Appoint this many nuns for me from the Saṅgha.’ This is the seventh religious donation bestowed on a Saṅgha.
mn142:8.1In times to come there will be lambs of the flock wearing a scrap of ocher cloth, unethical and of bad character.In early Pali, gotrabhū is always used for the very least of those who are worthy of gifts (AN9.10, AN10.16). It has a positive sense, this negative use being quite isolated. Later Buddhist traditions take gotrabhū as “one who is joining the clan”, the first entry on the path to awakening, but I doubt this is what it means in early texts. The Buddha recognized clan as a convention (MN98:12.1), but it was abandoned by those gone forth (AN8.19 verse 5), and he considered questions as to his own clan inappropriate (Snp3.4) as it has nothing to do with purification (SN2.20 verse 3). Further, “clan” is always spelled gotta in Pali. The older Vedic spelling gotra points to the Vedic meaning of gotra as “cow-pen”, a safe place to gather the herd of cattle, and by extension a name for the herd itself. And while the Saṅgha is never called a “clan” it is compared to a herd of cattle; MN34 develops an extended simile where the different kinds of cattle in the herd are compared with different members of the Saṅgha. Now, in that discourse the last to cross over are the “followers of teachings, followers by faith”. Like a newborn calf, they can only cross the ford with the assistance of their mother (MN34:10.1); in AN10.16 the gotrabhū follows even them. If we are on the right track, the suffix -bhū may be derived from bhūna (Sanskrit bhrūṇa) in the sense “baby”, or perhaps “embryo” (MN75:5.1). In English we use “flock” for a religious group under the protection of a leader, so we can render gotrabhū as “babies of the flock” or “lambs of the flock”.
For kāsāvakaṇṭha as “scrap of ochre cloth”, see note on Iti 48 verse 4. People will give gifts to those unethical people in the name of the Saṅgha. Then too, I say, a religious donation bestowed on the Saṅgha is incalculable and immeasurable.This rests uneasily with the statement below that a donation is purified by the recipient. This statement is not found in most parallels, so it is perhaps a later addition. But as it stands one argument might be that, since these offerings are made to the community as a whole, the merit that accrues from the community is not despoiled by the fact that the specific recipients are of bad character. But in any case, there is no way a personal offering can be more fruitful than one bestowed on a Saṅgha, I say.
mn142:9.1Ānanda, there are these four ways of purifying a religious donation.This passage is at AN4.78 and included at DN33:1.11.185. What four? There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient.
mn142:10.1And how is a religious donation purified by the giver, not the recipient? It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.
mn142:11.1And how is a religious donation purified by the recipient, not the giver? It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.
mn142:12.1And how is a religious donation purified by neither the giver nor the recipient? It’s when both the giver and the recipient are unethical, of bad character.
mn142:13.1And how is a religious donation purified by both the giver and the recipient? It’s when both the giver and the recipient are ethical, of good character. These are the four ways of purifying a religious donation.”
mn142:14.1That is what the Buddha said. Then the Holy One, the Teacher, went on to say:The discourse is wrapped up more satisfactorily in one of the parallels, as it omits these verses and instead concludes with Mahāpajāpati offering the robes to the Saṅgha (T 84 at T i 904b15).
mn142:14.3“When an ethical person with trusting heart
gives a proper gift to unethical persons,
trusting in the ample fruit of deeds,
that offering is purified by the giver.
mn142:14.7When an unethical and untrusting person,
gives an improper gift to ethical persons,
not trusting in the ample fruit of deeds,
that offering is purified by the receivers.
mn142:14.11When an unethical and untrusting person,
gives an improper gift to unethical persons,
not trusting in the ample fruit of deeds,
I declare that gift is not very fruitful.
mn142:14.15When an ethical person with trusting heart
gives a proper gift to ethical persons,
trusting in the ample fruit of deeds,
I declare that gift is abundantly fruitful.
mn142:14.19But when a passionless one gives to the passionless
a proper gift with trusting heart,
trusting in the ample fruit of deeds,
that’s truly the best of material gifts.”
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Atha kho mahāpajāpati gotamī navaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho mahāpajāpati gotamī bhagavantaṁ etadavoca: "Idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā"ti.
Evaṁ vutte, bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: " saṁghe, gotami, dehi. Saṁghe te dinne ahañceva pūjito bhavissāmi saṁgho cā"ti.
2Dutiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: "Idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā"ti. Dutiyampi kho bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: "saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā"ti.
3Tatiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: "Idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā"ti.
Tatiyampi kho bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: "saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā"ti.
4Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: "paṭiggaṇhātu, bhante, bhagavā mahāpajāpatiyā gotamiyā navaṁ dussayugaṁ. Bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi.
Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā. Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṁghaṁ saraṇaṁ gatā. Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṁghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā. Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī dukkhe nikkaṅkhā, dukkhasamudaye nikkaṅkhā, dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā. Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā"ti.
5"Evametaṁ, ānanda. 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 — abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
6Yaṁ 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 — abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
7Yaṁ hānanda, puggalo puggalaṁ āgamma buddhe aveccappasādena samannāgato hoti, dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ — abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
8Yaṁ 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 — abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
9Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā. Katamā cuddasa? Tathāgate arahante sammāsambuddhe dānaṁ deti — ayaṁ paṭhamā pāṭipuggalikā dakkhiṇā. Paccekasambuddhe dānaṁ deti — ayaṁ dutiyā pāṭipuggalikā dakkhiṇā. Tathāgatasāvake arahante dānaṁ deti — ayaṁ tatiyā pāṭipuggalikā dakkhiṇā. Arahattaphalasacchikiriyāya paṭipanne dānaṁ deti — ayaṁ catutthī pāṭipuggalikā dakkhiṇā. Anāgāmissa dānaṁ deti — ayaṁ pañcamī pāṭipuggalikā dakkhiṇā. Anāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti — ayaṁ chaṭṭhī pāṭipuggalikā dakkhiṇā. Sakadāgāmissa dānaṁ deti — ayaṁ sattamī pāṭipuggalikā dakkhiṇā. Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti — ayaṁ aṭṭhamī pāṭipuggalikā dakkhiṇā. Sotāpanne dānaṁ deti — ayaṁ navamī pāṭipuggalikā dakkhiṇā. Sotāpattiphalasacchikiriyāya paṭipanne dānaṁ deti – ayaṁ dasamī pāṭipuggalikā dakkhiṇā. Bāhirake kāmesu vītarāge dānaṁ deti — ayaṁ ekādasamī pāṭipuggalikā dakkhiṇā. Puthujjanasīlavante dānaṁ deti — ayaṁ dvādasamī pāṭipuggalikā dakkhiṇā. Puthujjanadussīle dānaṁ deti — ayaṁ terasamī pāṭipuggalikā dakkhiṇā. Tiracchānagate dānaṁ deti — ayaṁ cuddasamī pāṭipuggalikā dakkhiṇāti.
10Tatrānanda, tiracchānagate dānaṁ datvā sataguṇā dakkhiṇā pāṭikankhitabbā, puthujjanadussīle dānaṁ datvā sahassaguṇā dakkhiṇā pāṭikankhitabbā, puthujjanasīlavante dānaṁ datvā satasahassaguṇā dakkhiṇā pāṭikankhitabbā, bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikankhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikankhitabbā, 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.
11Satta kho panimānanda, saṅghagatā dakkhiṇā. Katamā satta? Buddhappamukhe ubhatosaṅghe dānaṁ deti — ayaṁ paṭhamā saṅghagatā dakkhiṇā. Tathāgate parinibbute ubhatosaṅghe dānaṁ deti — ayaṁ dutiyā saṅghagatā dakkhiṇā. Bhikkhusaṅghe dānaṁ deti — ayaṁ tatiyā saṅghagatā dakkhiṇā. Bhikkhunisaṅghe dānaṁ deti — ayaṁ catutthī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhū ca bhikkhuniyo ca saṅghato uddissathā’ti dānaṁ deti — ayaṁ pañcamī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhū saṅghato uddissathā’ti dānaṁ deti — ayaṁ chaṭṭhī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhuniyo saṅghato uddissathā’ti dānaṁ deti – ayaṁ sattamī saṅghagatā dakkhiṇā.
12Bhavissanti kho panānanda, anāgatamaddhānaṁ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā. Tesu dussīlesu saṅghaṁ uddissa dānaṁ dassanti. Tadāpāhaṁ, ānanda, saṅghagataṁ dakkhiṇaṁ asaṅkheyyaṁ appameyyaṁ vadāmi. Na tvevāhaṁ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṁ dānaṁ mahapphalataraṁ vadāmi.
13Catasso kho imā, ānanda, dakkhiṇā visuddhiyo. Katamā catasso? Atthānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Atthānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. Atthānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
14Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato? Idhānanda, dāyako hoti sīlavā kalyāṇadhammo, paṭiggāhakā honti dussīlā pāpadhammā — evaṁ kho, ānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
15Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato? Idhānanda, dāyako hoti dussīlo pāpadhammo, paṭiggāhakā honti sīlavanto kalyāṇadhammā — evaṁ kho, ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
16Kathañcānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato? Idhānanda, dāyako ca hoti dussīlo pāpadhammo, paṭiggāhakā ca honti dussīlā pāpadhammā – evaṁ kho, ānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
17Kathañcānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca? Idhānanda, dāyako ca hoti sīlavā kalyāṇadhammo, paṭiggāhakā ca honti sīlavanto kalyāṇadhammā — evaṁ kho, ānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. Imā kho, ānanda, catasso dakkhiṇā visuddhiyo"ti.
18Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
19"Yo sīlavā dussīlesu dadāti dānaṁ,
Dhammena laddhaṁ supasannacitto;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Sā dakkhiṇā dāyakato visujjhati.
20Yo dussīlo sīlavantesu dadāti dānaṁ,
Adhammena laddhaṁ appasannacitto;
Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
Sā dakkhiṇā paṭiggāhakato visujjhati.
21Yo dussīlo dussīlesu dadāti dānaṁ,
Adhammena laddhaṁ appasannacitto;
Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
Na taṁ dānaṁ vipulapphalanti brūmi.
22Yo sīlavā sīlavantesu dadāti dānaṁ,
Dhammena laddhaṁ supasannacitto;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Taṁ ve dānaṁ vipulapphalanti brūmi.
23Yo vītarāgo vītarāgesu dadāti dānaṁ,
Dhammena laddhaṁ supasannacitto;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Taṁ ve dānaṁ āmisadānānamaggan"ti.
Dakkhiṇāvibhangasuttaṁ niṭṭhitaṁ dvādasamaṁ.
Vibhaṅgavaggo niṭṭhito catuttho.
24Bhaddekānandakaccāna,
Lomasakangiyāsubho;
Mahākammasaḷāyatanavibhaṅgā,
Uddesaaraṇā dhātu saccaṁ.
Dakkhiṇāvibhangasuttanti.