Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.
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.
Then |Mahāpajāpati::Buddha’s foster-mother; first Bhikkhunī [mahāpajāpati]| Gotamī, taking a new pair of robes, approached the Blessed One. Having drawn near, she bowed to the Blessed One and sat down to one side. Seated to one side, Mahāpajāpati Gotamī said to the Blessed One: “Venerable sir, this new pair of robes has been personally prepared and woven by me, with the Blessed One in mind. May the Blessed One kindly accept it from me, out of compassion.”
Evaṁ vutte, bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: “saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti.
When this was said, the Blessed One said this to Mahāpajāpati Gotamī: “Offer it to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, Gotamī. When it is given to the Saṅgha, both the Saṅgha and I will be honored.”
Dutiyampi 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.
For the second time, Mahāpajāpati Gotamī said to the Blessed One: “Venerable sir, this new pair of robes has been personally prepared and woven by me, with the Blessed One in mind. May the Blessed One kindly accept it from me, out of compassion.” For the second time, the Blessed One said to Mahāpajāpati Gotamī: “Offer it to the Saṅgha, Gotamī. When it is given to the Saṅgha, both the Saṅgha and I will be honored.”
Tatiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca: “idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ. Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.
For the third time, Mahāpajāpati Gotamī said to the Blessed One: “Venerable sir, this new pair of robes has been personally prepared and woven by me, with the Blessed One in mind. May the Blessed One kindly accept it from me, out of compassion.”
Tatiyampi kho bhagavā mahāpajāpatiṁ gotamiṁ etadavoca: “saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti.
For the third time, the Blessed One said to Mahāpajāpati Gotamī: “Offer it to the Saṅgha, Gotamī. When it is given to the Saṅgha, both the Saṅgha and I will be honored.”
Evaṁ 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.
When this was said, venerable Ānanda said to the Blessed One: “Venerable sir, may the Blessed One accept this new pair of robes from Mahāpajāpati Gotamī. Mahāpajāpati Gotamī has been very helpful to the Blessed One, venerable sir; for she is his maternal aunt, foster mother, caretaker, and the one who gave him milk; when the Blessed One’s birth mother passed away, she nursed him with her own breast milk.
Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā. Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ 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, saṅghe 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.
Venerable sir, the Blessed One too has been very helpful to Mahāpajāpatī Gotamī. It is owing to the Blessed One that Mahāpajāpatī Gotamī has gone for refuge to the Buddha, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and the Saṅgha. It is owing to the Blessed One that Mahāpajāpatī Gotamī abstains from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from |consuming intoxicants::consuming wine, spirits, or drugs and getting intoxicated [surāmerayamajjappamādaṭṭhāyī]| that cause a |state of intoxication::state of negligence [pamādaṭṭhāna]|. It is owing to the Blessed One that Mahāpajāpatī Gotamī is endowed with |unshakeable confidence::perfect clarity, absolute faith [aveccappasāda]| in the Buddha, with unshakeable confidence in the Dhamma, with unshakeable confidence in the Saṅgha, and is endowed with virtues dear to the Noble Ones. It is owing to the Blessed One that Mahāpajāpatī Gotamī is free from doubt regarding suffering, the arising of suffering, the ending of suffering, and the path leading to the ending of suffering. Venerable sir, the Blessed One too has been very helpful to Mahāpajāpati Gotamī.”
“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.
“So it is, Ānanda. Ānanda, when a person, owing to another person, goes for refuge to the Buddha, goes for refuge to the Dhamma, and goes for refuge to the Saṅgha, Ānanda, I say it is not easy for this person to repay that other person—that is, by means of respectful greetings, rising in their presence, paying homage, through respectful conduct, or by offering robes, alms food, lodging, medicine, and requisites for the sick.
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—abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Ānanda, when a person, through the help of another person, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from consuming intoxicants that cause a state of intoxication, I say, Ānanda, that it is not easy for this person to repay that other person—that is, by respectful greetings, rising in their presence, paying homage, through respectful conduct, or by offering robes, alms food, lodgings, medicine, and requisites for the sick.
Yaṁ hānanda, puggalo puggalaṁ āgamma buddhe aveccappasādena samannāgato hoti, dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Ānanda, when a person, through the help of another person, is endowed with unshakeable confidence in the Buddha, in the Dhamma, and in the Saṅgha, and is endowed with virtues dear to the Noble Ones, I say, Ānanda, that it is not easy for this person to repay that other person—that is, by respectful greetings, rising in their presence, paying homage, through respectful conduct, or by offering robes, alms food, lodgings, medicine, and requisites for the sick.
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—abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Ānanda, when a person, through the help of another person, is free from doubt regarding suffering, the arising of suffering, the ending of suffering, and the path leading to the ending of suffering, I say, Ānanda, that it is not easy for this person to repay that other person—that is, by respectful greetings, rising in their presence, paying homage, through respectful conduct, or by offering robes, alms food, lodgings, medicine, and requisites for the sick.
Cuddasa 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.
There are fourteen kinds of offerings directed to an individual, Ānanda. What fourteen? 1) One gives a gift to the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, a perfectly Awakened One—this is the first kind of offering directed to an individual. 2) One gives a gift to a |Solitary Buddha::one awakened for oneself [paccekasambuddha]|—this is the second kind of offering directed to an individual. 3) One gives a gift to an Arahant disciple of the Buddha—this is the third kind of offering directed to an individual. 4) One gives a gift to a person practicing for the |realization of the fruit of the Awakened state::personal experience of full awakening [arahattaphalasacchikiriyā]|—this is the fourth kind of offering directed to an individual. 5) One gives a gift to a |non-returner::third stage of awakening where the lower five fetters of 1] personal existence, i.e. view that one is an embodied being, 2] doubt regarding suffering, the arising of suffering, the ending of suffering, and the path leading to the ending of suffering, 3] adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will are completely overcome. [anāgāmī]|—this is the fifth kind of offering directed to an individual. 6) One gives a gift to a person practicing for the realization of the fruit of non-returning—this is the sixth kind of offering directed to an individual. 7) One gives a gift to a |once-returner::the second stage of awakening where one has completely exhausted the fetters of 1] personal existence, 2] doubt regarding suffering, the arising of suffering, the ending of suffering, and the path leading to the ending of suffering, and 3] adherence to rules and observances as a means of liberation; as well as made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|—this is the seventh kind of offering directed to an individual. 8) One gives a gift to a person practicing for the realization of the fruit of once-returning—this is the eighth kind of offering directed to an individual. 9) One gives a gift to a |stream-enterer::A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the ending of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|—this is the ninth kind of offering directed to an individual. 10) One gives a gift to a person practicing for the realization of the fruit of stream-entry—this is the tenth kind of offering directed to an individual. 11) One gives a gift to one outside [the teachings of the Buddha] who is |free from passion::without lust [vītarāga]| for |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|—this is the eleventh kind of offering directed to an individual. 12) One gives a gift to an ethical person—this is the twelfth kind of offering directed to an individual. 13) One gives a gift to an |unprincipled::without regard for ethical conduct [dussīla]| person—this is the thirteenth kind of offering directed to an individual. 14) One gives a gift to an animal—this is the fourteenth kind of offering directed to an individual.
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.
Herein Ānanda, when a gift is given to an animal, the offering may be expected to yield a hundredfold return. When a gift is given to an unprincipled person, the offering may be expected to yield a thousandfold return. When a gift is given to an ethical person, the offering may be expected to yield a hundred-thousandfold return. When a gift is given to one outside [the teachings of the Buddha] who is free from passion for sensual pleasures, the offering may be expected to yield a billionfold return. When a gift is given to a person practicing for the realization of the fruit of stream-entry, the offering may be expected to yield incalculably, immeasurably. What, then, should be said about giving a gift to a stream-enterer, to one practicing for the realization of the fruit of once-returning, to a once-returner, to one practicing for the realization of the fruit of non-returning, to a non-returner, to one practicing for the realization of the fruit of the Awakened state, to an Arahant disciple of the Buddha, to a Solitary Buddha, or to a Tathāgata, an Arahant, a perfectly Awakened One?
Satta 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.
There are seven kinds of offerings directed to the Saṅgha, Ānanda. What seven? 1) One gives a gift to the Saṅgha headed by the Buddha—this is the first kind of offering directed to the Saṅgha. 2) One gives a gift to the Saṅgha after the Tathāgata has attained final Nibbāna—this is the second kind of offering directed to the Saṅgha. 3) One gives a gift to the Saṅgha of bhikkhus—this is the third kind of offering directed to the Saṅgha. 4) One gives a gift to the |Saṅgha of bhikkhunīs::community of nuns [bhikkhunisaṅgha]|—this is the fourth kind of offering directed to the Saṅgha. 5) One gives a gift, saying: ‘Let this much be dedicated to these bhikkhus and bhikkhunīs from the Saṅgha’—this is the fifth kind of offering directed to the Saṅgha. 6) One gives a gift, saying: ‘Let this much be dedicated to these bhikkhus from the Saṅgha’—this is the sixth kind of offering directed to the Saṅgha. 7) One gives a gift, saying: ‘Let this much be dedicated to these bhikkhunīs from the Saṅgha’—this is the seventh kind of offering directed to the Saṅgha.
Bhavissanti 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.
There will be, Ānanda, in future times, those who wear the ochre robe around their necks, imitators of the spiritual lineage, unprincipled in conduct and |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|. Even when such unprincipled ones are present, people will give gifts for the sake of the Saṅgha. Even then, Ānanda, I say that an offering given to the Saṅgha is incalculable, immeasurable. And I say that in no way is a gift that is directed individually ever more fruitful than a gift directed to the Saṅgha.
Catasso 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.
There are, Ānanda, four kinds of purification of offering. What four? There is the offering that is purified by the giver, but not by the receiver. There is the offering that is purified by the receiver, but not by the giver. There is the offering that is purified neither by the giver nor by the receiver. There is the offering that is purified by both the giver and the receiver.
Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato? Idhānanda, dāyako hoti sīlavā kalyāṇadhammo, paṭiggāhakā honti dussīlā pāpadhammā—evaṁ kho, ānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
And how, Ānanda, is an offering purified by the giver, but not by the receiver? Here, Ānanda, the giver is virtuous and |endowed with wholesome qualities::one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits [kalyāṇadhamma]|, while the receivers are unprincipled and possessing harmful qualities. In this way, Ānanda, the offering is purified by the giver, but not by the receiver.
Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato? Idhānanda, dāyako hoti dussīlo pāpadhammo, paṭiggāhakā honti sīlavanto kalyāṇadhammā—evaṁ kho, ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
And how, Ānanda, is an offering purified by the receiver, but not by the giver? Here, Ānanda, the receivers are virtuous and endowed with wholesome qualities, while the giver is unprincipled and possessing harmful qualities. In this way, Ānanda, the offering is purified by the receiver, but not by the giver.
Kathañcānanda, 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.
And how, Ānanda, is an offering purified neither by the giver nor by the receiver? Here, Ānanda, the giver is unprincipled and possesses harmful qualities, and the receivers are likewise unprincipled and possess harmful qualities. In this way, Ānanda, the offering is purified neither by the giver nor by the receiver.
Kathañcānanda, 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.
And how, Ānanda, is an offering purified by both the giver and the receiver? Here, Ānanda, the giver is virtuous and endowed with wholesome qualities, and the receivers are likewise virtuous and endowed with wholesome qualities. In this way, Ānanda, the offering is purified by both the giver and the receiver. These, Ānanda, are the four kinds of purification of offering.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Yo sīlavā dussīlesu dadāti dānaṁ,
Dhammena laddhaṁ supasannacitto;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Sā dakkhiṇā dāyakato visujjhati.
“When a virtuous one gives a gift to unprincipled persons,
what is righteously obtained with a well settled mind,
|having complete conviction in::having complete confidence in, truly believing in [abhisaddahanta]| the lofty result of |kamma::action, deed, doing, volitional act [kamma]|—
that offering is purified by the giver.
Yo dussīlo sīlavantesu dadāti dānaṁ,
Adhammena laddhaṁ appasannacitto;
Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
Sā dakkhiṇā paṭiggāhakato visujjhati.
When an unprincipled one gives a gift to virtuous persons,
what is unrighteously obtained with a suspicious mind,
[even though] not convinced by the lofty result of kamma—
that offering is purified by the receiver.
Yo dussīlo dussīlesu dadāti dānaṁ,
Adhammena laddhaṁ appasannacitto;
Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
Na taṁ dānaṁ vipulapphalanti brūmi.
When an unprincipled one gives to unprincipled persons,
what is unrighteously obtained with a suspicious mind,
not convinced by the lofty result of kamma—
that, I say, is not a fruitful gift.
Yo sīlavā sīlavantesu dadāti dānaṁ,
Dhammena laddhaṁ supasannacitto;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Taṁ ve dānaṁ vipulapphalanti brūmi.
But when a virtuous one gives a gift to virtuous persons,
what is righteously obtained with a well settled mind,
having complete conviction in the lofty result of kamma—
that, I say, is a very fruitful gift.
Yo vītarāgo vītarāgesu dadāti dānaṁ,
Dhammena laddhaṁ supasannacitto;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Taṁ ve dānaṁ āmisadānānamaggan”ti.
When a dispassionate one gives to those free from desire,
what is righteously obtained with a well settled mind;
having complete conviction in the lofty result of kamma—
that, I say, is the best of material gifts.”