dakkhinavibhangasuttam

7/29/2019 Dakkhinavibhangasuttam

1/16


2/16

Dakkhivibhagasutta

2

DakkhivibhagasuttaThe Discourse giving the Analysis of Offerings

MN 142 edited & translated by nandajoti Bhikkhu

(January 2008/2551)

Table of Contents

The Setting

nandas Intercession

The Buddhas Reply

The Fourteen Kinds of Offerings to an Individual

The Seven Kinds of Offerings to a Sagha

The Purification of Offerings

Summary Verse


3/16

Dakkhivibhagasutta

3

The Setting

Eva me1suta:Thus I heard:

eka samaya Bhagav Sakkesu viharati Kapilavatthusmi Nigrodhrme.at one time the Gracious One was dwelling amongst the Sakyas, near to Kapilavatthu,

in Nigrodhas Monastery.2

Atha kho Mahpajpat3Gotam nava dussayuga dyaThen Mahpajpat Gotam, having taken a new pair of robes4

yena Bhagav tenupasakami,approached the Gracious One,

upasakamitv Bhagavanta abhivdetv, ekam-anta nisdi.and after approaching and worshipping the Gracious One, she sat down on one side.

Ekam-anta nisinn kho Mahpajpat Gotam Bhagavanta etad-avoca:While sitting on one side Mahpajpat Gotam said this to the Gracious One:

Ida me bhante nava dussayuga Bhagavanta uddissa,This new pair of robes, reverend Sir, is for the Gracious One,

sma kanta sma vyita.I have cut them myself, I have sewn them myself.

Ta me bhante Bhagav paiggahtu anukampa updy ti.Please accept this from me, reverend Sir, Gracious One, taking compassion (on me).

Eva vutte, Bhagav Mahpajpati Gotami etad-avoca:After that was said, the Gracious One said this to Mahpajpat Gotam:

Saghe Gotami dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.Give them to the Community, Gotam, when you have given them to the Community,you will have offered them to me and the Community.

Dutiyam-pi kho Mahpajpat Gotam Bhagavanta etad-avoca:For a second time Mahpajpat Gotam said this to the Gracious One:

1Thai:Evam-me.

2Kapilavatthu was the Buddhas home town. Nigrodha was a Sakyan who donated thispark to the Sagha. The Buddha performed the Double Miracle (Yamakapihriya)there on his first visit to his home town after the Awakening. It was also the place

where Mahpajpat Gotam first requested the foundation of the Bhikkhu order.Later the Buddha would relate the Vessantarajtaka while living there (source DPPN).

3 ChS:Mahpajpati, and similarly throughout.4Dussa literally means cloth, but here has the more specialised meaning of robes.


4/16

Dakkhivibhagasutta

4




Dutiyam-pi kho Bhagav Mahpajpati Gotami etad-avoca:For a second time the Gracious One said this to Mahpajpat Gotam:

Saghe, Gotami, dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.Give them to the Community, Gotam, when you have given them to the Community,you will have offered them to me and the Community.

Tatiyam-pi kho Mahpajpat Gotam Bhagavanta etad-avoca:For a third time Mahpajpat Gotam said this to the Gracious One:




Tatiyam-pi kho Bhagav Mahpajpati Gotami etad-avoca:For a third time the Gracious One said this to Mahpajpat Gotam:

Saghe, Gotami, dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.Give them to the Community, Gotam, when you have given them to the Community,you will have offered them to me and the Community.

nandas Intercession

Eva vutte, yasm nando Bhagavanta etad-avoca:After this was said, venerable nanda said this to the Gracious One:

Paiggahtu bhante Bhagav Mahpajpatiy Gotamiy nava dussayuga.Please accept, reverend Sir, Gracious One,5the new pair of robes from MahpajpatGotam.

5 Both bhante andBhagav are vocatives used in conjunction (see also the note onvocatives in the section giving the Buddhas reply below).


5/16

Dakkhivibhagasutta

5

Bahpakr6bhante Mahpajpat Gotam Bhagavato,Mahpajpat Gotam, reverend Sir, has been a big help to the Gracious One,

mtucch pdik posik khrassa dyik.as Mothers Sister, foster-mother, step-mother, wet-nurse.

Bhagavanta Janettiy klakatya7thaa pyesi.When your Mother passed away she suckled the Gracious One with mothers milk.8

Bhagav pi bhante bahpakroMahpajpatiy Gotamiy.Also the Gracious One, reverend Sir, has been a big help to Mahpajpat Gotam.

Bhagavanta bhante gamma Mahpajpat GotamBecause of the Gracious One, reverend Sir, Mahpajpat Gotam

Buddha saraa gat, Dhamma saraagat, Sagha saraa gat.

has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone forrefuge to the Community.


ptipt paivirat, adinndn paivirat, kmesu micchcr paivirat,refrains from killing living creatures, refrains from taking what has not been given,

refrains from sexual misconduct,

musvd paivirat, surmerayamajjapamdahn paivirat.refrains from false speech, refrains from liquors, wines, or intoxicants which causeheedlessness.


Buddhe aveccappasdena samanngat, Dhamme aveccappasdena samanngat,is endowed with perfect confidence in the Buddha, is endowed with perfect confidencein the Dhamma,

Saghe aveccappasdena samanngat, Ariyakantehi slehi samanngat.is endowed with perfect confidence in the Community, is endowed with the virtue that

is agreeable to the Ariyas.9

6Thai:Bahukra, similarly elsewhere.

7Thai: klakatya.

8nanda interceded on behalf on his Aunt Mahpajpat Gotam in a similar waywhen she requested the going-forth from the Buddha at Nigrodhas Monastery, see thebeginning of Bhikkhuikkhandhaka, Vinaya Cavagga 10.

9These are the Sotpattiyaga, the four things that one who has attained the First Pathis endowed with. The virtue that is agreeable to the Ariyas means that she is able to

maintain the first five precepts unbroken.


6/16

Dakkhivibhagasutta

6


dukkhe nikkakh, dukkhasamudaye nikkakh,has no doubt about suffering, has no doubt about the arising of suffering,

dukkhanirodhe nikkakh, dukkhanirodhagminiy paipadya nikkakh.has no doubt about the cessation of suffering, has no doubt about the practice leading

to the end of suffering.

Bhagav pi bhante bahpakro Mahpajpatiy Gotamiy ti.The Gracious One, reverend Sir, has been a big help to Mahpajpat Gotam.

The Buddhas Reply

Evam-eta, nanda, evam-eta, nanda.10

Just so, nanda, just so, nanda.

Ya h nanda, puggalo puggala gammaFor the person, nanda, who because of another person

Buddha saraa gato hoti, Dhamma saraa gato hoti,has gone for refuge to the Buddha, has gone for refuge to the Dhamma,

Sagha saraa gato hoti,has gone for refuge to the Community,

imass nanda, puggalassa imin puggalena na suppaikra11vadmi,nanda,12 it is not easy for that person to be repaid by the (other) person, I say,

yad-ida: abhivdanapaccuhnjalikammasmcikamma-that is to say: with worship, rising from ones seat, reverential salutation, homage,

cvarapiaptasensanagilnappaccayabhesajjaparikkhrnuppadnena.13gifts of robes, alms-food, dwellings, and requisites of medicine for support when sick.

10ChS omits the repetition.

11Thai: supaikra, ChS: suppatikra, same elsewhere.

12Note the use of the same vocative twice in this sentence, something which is

normally avoided in English, but quite common in Pi.13

Thai: abhivdana paccuhna ajalikamma smcikamma cvara-, etc, sameelsewhere. This is a very long compound, consisting of 47 syllables, that I have had to

split over two lines.


7/16

Dakkhivibhagasutta

7


ptipt paivirato hoti, adinndn paivirato hoti,has refrained from killing living creatures, has refrained from taking what has not

been given,

kmesu micchcr paivirato hoti, musvd paivirato hoti,has refrained from sexual misconduct, has refrained from false speech,

surmerayamajjapamdahn paivirato hoti,has refrained from liquors, wines, or intoxicants which cause heedlessness,

imass nanda, puggalassa imin puggalena na suppaikra vadmi,nanda, it is not easy for that person to be repaid by the (other) person, I say,


cvarapiaptasensanagilnappaccayabhesajjaparikkhrnuppadnena.gifts of robes, alms-food, dwellings, and requisites of medicine for support when sick.


Buddhe aveccappasdena samanngato hoti,is endowed with perfect confidence in the Buddha,

Dhamme aveccappasdena samanngato hoti,is endowed with perfect confidence in the Dhamma,

Saghe aveccappasdena samanngato hoti,is endowed with perfect confidence in the Community,

Ariyakantehi slehi samanngato hoti,is endowed with the virtue that is agreeable to the Ariyas,





8/16

Dakkhivibhagasutta

8


dukkhe nikkakho hoti, dukkhasamudaye nikkakho hoti,has no doubt about suffering, has no doubt about the arising of suffering,

dukkhanirodhe nikkakho hoti,has no doubt about the cessation of suffering,

dukkhanirodhagminiy paipadya nikkakho hoti,has no doubt about the practice leading to the end of suffering,


yad-ida: abhivdanapaccuhnjalikammasmcikamma-

that is to say: with worship, rising from ones seat, reverential salutation, homage,


The Fourteen Kinds of Offerings to an Individual

Cuddasa kho panim nanda pipuggalik dakkhi.There are these fourteen offerings to an individual.

Katam cuddasa?14What fourteen?

Tathgate Arahante Sammsambuddhe dna deti,A gift one gives to a Realised One, a Worthy One, a Perfect Sambuddha,

aya paham pipuggalik dakkhi.this is the first offering to an individual.

Paccekasambuddhe dna deti,A gift one gives to an Independent Sambuddha,

15

aya dutiy pipuggalik dakkhi.this is the second offering to an individual.

14Thai omits.

15One of the more difficult terms to render accurately. A Paccekasambuddha is one

who has discovered the Four Noble Truths by himself and become Fully Awakened,

but who does not establish a Ssana in the world. Gotama Buddha himself almostbecame a Paccekasambuddha, when after his Awakening he inclined to inaction

because of the difficulty in getting people to understand the Teaching. He was

eventually persuaded to teach by Brahm Sahampati, the highest God in Heaven.


9/16

Dakkhivibhagasutta

9

Tathgatasvake Arahante dna deti,A gift one gives to a Realised Ones disciple who is a Worthy One,

aya tatiy pipuggalik dakkhi.this is the third offering to an individual.

Arahattaphalasacchikiriyya paipanne dna deti,A gift one gives to one who has entered upon the way to experiencing the fruit of

Worthiness,

aya catutth16pipuggalik dakkhi.this is the fourth offering to an individual.

Angmissa dna deti,A gift one gives to a Non-Returner,

aya pacam pipuggalik dakkhi.this is the fifth offering to an individual.

Angmiphalasacchikiriyya paipanne dna deti,A gift one gives to one who has entered upon the way to experiencing the fruit of Non-

Returning,

aya chah17pipuggalik dakkhi.this is the sixth offering to an individual.

Sakadgmissa dna deti,A gift one gives to a Once-Returner,

aya sattam pipuggalik dakkhi.this is the seventh offering to an individual.

Sakadgmiphalasacchikiriyya paipanne dna deti,A gift one gives to one who has entered upon the way to experiencing the fruit of

Once-Returning,

aya aham pipuggalik dakkhi.this is the eighth offering to an individual.

Sotpanne dna deti,A gift one gives to a Stream-Enterer,

aya navam pipuggalik dakkhi.this is the ninth offering to an individual.

16 Thai: catutth, also in the next section.17

Thai: chah, also in the next section.


10/16

Dakkhivibhagasutta

10

Sotpattiphalasacchikiriyya paipanne dna deti,A gift one gives to one who has entered upon the way to experiencing the fruit of

Stream-Entry,

aya dasam pipuggalik dakkhi.

this is the tenth offering to an individual.

Bhirake kmesu vtarge dna deti,A gift one gives to an outsider who is without passion for sensual desires,

18

aya ekdasam pipuggalik dakkhi.this is the eleventh offering to an individual.

Puthujjanaslavante dna deti,A gift one gives to a virtuous ordinary person,

19

aya dvdasam pipuggalik dakkhi.this is the twelfth offering to an individual.

Puthujjanadussle dna deti,A gift one gives to an unvirtuous ordinary person,

20

aya terasam pipuggalik dakkhi.this is the thirteenth offering to an individual.

Tiracchnagate dna deti,A gift one gives to an animal,

aya cuddasam pipuggalik dakkhi ti.this is the fourteenth offering to an individual.

18 MA:Bhirake kmesu vtarge ti kammavdikiriyavdimhi lokiyapacbhie; to anoutsider who is without passion for sensual desires means to one who holds the view

of actions and results of actions, and has developed the five mundane deep

knowledges.19

MA: Puthujjanaslavante ti puthujjanaslav nmagosladhtuko hoti, asaho amyvpara apetv dhammena samena kasiy v vaijjya v jvika kappet; to avirtuous ordinary person means to a virtuous ordinary person known to have the

nature of suitable virtue, not being crafty or deceitful, not oppressing others; beingrighteous, peaceful, and earning his living through farming or trading (and so on).

20MA: Puthujjanadussle ti puthujjanadussl nma kevaamacchabandhdayo para

pya jvika kappet; to an unvirtuous ordinary person means to an unvirtuousordinary person known as a fisherman who captures fish and who, through earning

his living, does harm to others (and so on).


11/16

Dakkhivibhagasutta

11

Tatr nanda, tiracchnagate dna datvHere, nanda, having given a gift to an animal

satagu dakkhi pikakhitabb,a hundred-fold offering is to be expected (in return),

puthujjanadussle dna datvhaving given a gift to an unvirtuous ordinary person

sahassagu dakkhi pikakhitabb,a thousand-fold offering is to be expected (in return),

puthujjanaslavante dna datvhaving given a gift to a virtuous ordinary person

satasahassagu dakkhi pikakhitabb,

a hundred-thousand-fold offering is to be expected (in return),

bhirake kmesu vtarge dna datvhaving given a gift to an outsider who is without passion for sensual desires

koisatasahassagu dakkhi pikakhitabb,a hundred-thousand times a hundred-thousand-fold offering is to be expected (in

return),

sotpattiphalasacchikiriyya paipanne dna datvhaving given a gift to one who has entered upon the way to experiencing the fruit of

Stream-Entry

asakheyy appameyy dakkhi pikakhitabb.an immeasurable, unlimited offering is to be expected (in return).

Ko pana vdo Sotpanne?What to say about a Stream-Enterer?

Ko pana vdo Sakadgmiphalasacchikiriyya paipanne?What to say about one who has entered upon the way to experiencing the fruit of

Once-Returning?

Ko pana vdo Sakadgmissa?What to say about a Once-Returner?

Ko pana vdo Angmiphalasacchikiriyya paipanne?What to say about one who has entered upon the way to experiencing the fruit of Non-Returning?


12/16

Dakkhivibhagasutta

12

Ko pana vdo Angmissa?What to say about a Non-Returner?

Ko pana vdo Arahattaphalasacchikiriyya paipanne?What to say about one who has entered upon the way to experiencing the fruit of

Worthiness?

Ko pana vdo Arahante?What to say about a Worthy One?

Ko pana vdo Paccekasambuddhe?What to say about an Independent Sambuddha?

Ko pana vdo Tathgate Arahante Sammsambuddhe?What to say about a Realised One, a Worthy One, a Perfect Sambuddha?

The Seven Kinds of Offerings to a Community

Satta kho panim nanda Saghagat dakkhi.There are these seven offerings to a Community.

21

Katam satta?22What seven?

Buddhappamukhe ubhatosaghe dna deti,A gift one gives to both Communities, with the Buddha at their head,

aya paham Saghagat dakkhi.this is the first offering to a Community.

Tathgate parinibbute ubhatosaghe dna deti,A gift one gives to both Communities, after the Realised One has attained

Emancipation,

aya dutiy Saghagat dakkhi.this is the second offering to a Community.

Bhikkhusaghe dna deti,A gift one gives to the monks Community,

aya tatiy Saghagat dakkhi.this is the third offering to a Community.

21Saghagat, to those who have the nature of a Community is a more accurate butcumbersome way of saying it.

22Thai omits.


13/16

Dakkhivibhagasutta

13

Bhikkhuisaghe23dna deti,A gift one gives to the nuns Community,

aya catutth Saghagat dakkhi.this is the fourth offering to a Community.

Ettak24me bhikkh ca bhikkhuiyo ca Saghato uddissath ti dna deti,A gift one gives after saying this many monks and nuns have been nominated from themonks and nuns Community,

aya pacam Saghagat dakkhi.this is the fifth offering to a Community.

Ettak me bhikkh Saghato uddissath ti dna deti,A gift one gives after saying this many monks have been nominated from the monksCommunity,

aya chah Saghagat dakkhi.this is the sixth offering to a Community.

Ettak25me bhikkhuiyo Saghato uddissath ti dna deti,A gift one gives after saying this many nuns have been nominated from the nunsCommunity,

aya sattam Saghagat dakkhi.this is the seventh offering to a Community.

Bhavissanti kho pan nanda angatam-addhna,There will be in the future, nanda,

gotrabhuno ksvakah dussl ppadhamm.clansmen with an ochre robe around their necks who are unvirtuous and bad-natured.

Tesu dusslesu Sagha uddissa dna dassantiBut even a gift that is given to those unvirtuous ones because of the Community

tad pha nanda Saghagata dakkhia asakheyya appameyya vadmi.at that time, nanda, will be an immeasureable, unlimited offering to the Community,I say.26

23Thai, ChS: bhikkhui- here and elsewhere.

24Thai:Ettake, here and below.

25Thai: Ettik.

26This statement needs to read in light of the statement in the next section, where it is

explained how gifts can be purified by the giver, even when the receiver is unworthy.

It should not be taken as endorsing support for unvirtuous monks and nuns.


14/16

Dakkhivibhagasutta

14

Na tvevha nanda kenaci pariyyena,I certainly in no way, nanda,

Saghagatya dakkhiya pipuggalika dna27mahapphalatara vadmi.say that a gift to an individual can have greater fruit than an offering to a Community.

The Purification of Offerings

Catasso kho panim nanda28dakkhi visuddhiyo.There are, nanda, these four purifications of offerings.

Katam catasso?Which four?

Atth nanda dakkhi dyakato visujjhati no paigghakato,There is an offering that is purified by the giver, not by the receiver,

atth nanda dakkhi paigghakato visujjhati no dyakato,there is an offering that is purified by the receiver, not by the giver,

atth nanda dakkhi neva dyakato visujjhati no paigghakato,there is an offering that is neither purified by the giver nor by the receiver,

atth nanda dakkhi dyakato ceva visujjhati paigghakato ca.there is an offering that is purified by the giver and by the receiver,

Katha-c nanda dakkhi dyakato visujjhati no paigghakato?What, nanda, is an offering that is purified by the giver not by the receiver?

Idh nanda dyako hoti slav kalyadhammo,Here, nanda, the giver is virtuous and good-natured,

paigghak honti dussl ppadhamm,and the receivers are unvirtuous and bad-natured,

29

eva kho nanda dakkhi dyakato visujjhati no paigghakato.in this way, nanda, the offering is purified by the giver not by the receiver.

Katha-c nanda, dakkhi paigghakato visujjhati no dyakato?What, nanda, is an offering that is purified by the receiver not by the giver?

27Thai:pipuggalikadna.

28ChS: kho im nanda.

29 There is an odd asymmetry in the grammar here, in thatpaigghakato is singular,butpaigghak is plural, whereas we would expect them to match.


15/16

Dakkhivibhagasutta

15

Idh nanda dyako hoti dusslo ppadhammo,Here, nanda, the giver is unvirtuous and bad-natured,

paigghak honti slavanto kalyadhamm,and the receivers are virtuous and good-natured,

eva kho nanda dakkhi paigghakato visujjhati no dyakato.in this way, nanda, the offering is purified by the receiver not by the giver.

Katha-c nanda dakkhi neva dyakato visujjhati no paigghakato?What, nanda, is an offering that is neither purified by the giver nor by the receiver?

Idh nanda dyako ca hoti dusslo ppadhammo,Here, nanda, the giver is unvirtuous and bad-natured,

paigghak ca honti dussl ppadhamm,

and the receivers are unvirtuous and bad-natured,

eva kho nanda dakkhi neva dyakato visujjhati no paigghakato.in this way, nanda, the offering is purified neither by the giver nor by the receiver.

Katha-c nanda dakkhi dyakato ceva visujjhati paigghakato ca?What, nanda, is an offering that is purified by the giver and by the receiver?

Idh nanda dyako ca hoti slav kalyadhammo,Here, nanda, the giver is virtuous and good-natured,

paigghak ca honti slavanto kalyadhammand the receivers are virtuous and good-natured,

eva kho nanda dakkhi dyakato ceva visujjhati paigghakato ca.in this way, nanda, the offering is purified by the giver and by the receiver.

Im kho nanda catasso dakkhi visuddhiyo ti.These, nanda, are these four purifications of offerings.

Summary Verse

Idam-avoca Bhagav, ida vatvna, Sugato athpara etad-avoca Satth:The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said

something more:30

30This is the normal way in the discourses of introducing a verse summary of a prose

discourse. Unfortunately translators have a habit of omitting the verses as they only

repeat what has been said before. But a memorial summary serves a very useful

function.


16/16

Dakkhivibhagasutta

16

Yo slav dusslesu dadti dna, dhammena laddha supasannacitto,31That virtuous person who, with a mind full of confidence, gives a gift that hasbeen righteously obtained to unvirtuous people,

abhisaddaha kammaphala ura, s dakkhi dyakato visujjhati.

who has great faith in actions and their results, that gift will be purified by thegiver.

32

Yo dusslo slavantesu dadti dna, adhammena laddha appasannacitto,That unvirtuous person who, with a mind lacking in confidence, gives a gift that

has been unrighteously obtained to virtuous people,

anabhisaddaha kammaphala ura, s dakkhi paigghakato visujjhati.who does not have great faith in actions and their results, that gift will be purified

by the receiver.

Yo dusslo dusslesu dadti dna, adhammena laddha appasannacitto,That unvirtuous person who, with a mind lacking in confidence, gives a gift that

has been unrighteously obtained to unvirtuous people,

anabhisaddaha kammaphala ura, na ta dna vipulapphalan-ti33brmi.who does not have great faith in actions and their results, that gift will not bring an

extensive reward I say.

Yo slav slavantesu dadti dna, dhammena laddha supasannacitto,That virtuous person who, with a mind full of confidence, gives a gift that has been

righteously obtained to virtuous people,

abhisaddaha kammaphala ura, ta ve dna vipulapphalan-ti brmi.who has great faith in actions and their results, that gift will bring an extensive

reward I say.

Yo vtargo vtargesu dadti dna, dhammena laddha supasannacitto,That passionless person who, with a mind full of confidence, gives a gift that has

been righteously obtained to passionless people,

abhisaddaha kammaphala ura, ta ve dna misadnnam-aggan-ti.who has great faith in actions and their results, that gift is the highest of worldly

gifts.

Dakkhivibhagasutta nihitaThe Discourse giving the Analysis of Offerings is Finished

31The metre of these lines is a mixture of Tuhubha and Jagat, with the first line ineach verse being hypermetrical.

32The translation of these verses in The Middle Length Discourses of the Buddha is

rather looser than usual.33

Thai: vipulaphalan-ti, similarly below.

dakkhinavibhangasuttam

Documents