Dakkhiṇāvibhaṅgasuttaṁ (MN 142)
The Discourse giving the Analysis of Offerings

 

Edited & Translated by Ānandajoti Bhikkhu

PDFEPUBMOBI

 

The Setting

Evaṁ me Thai: Evam-me.01 sutaṁ:
Thus I heard:

ekaṁ samayaṁ Bhagavā Sakkesu viharati Kapilavatthusmiṁ Nigrodhārāme.
at one time the Gracious One was dwelling amongst the Sakyas, near to Kapilavatthu, in Nigrodha's Monastery. Kapilavatthu was the Buddha's home town. Nigrodha was a Sakyan who donated this park to the Saṅgha. The Buddha performed the Double Miracle (Yamakapāṭihāriya) there on his first visit to his home town after the Awakening. It was also the place where Mahāpajāpatī Gotamī first requested the foundation of the Bhikkhuṇī order. Later the Buddha would relate the Vessantarajātaka while living there (source DPPN).02

Atha kho Mahāpajāpatī ChS: Mahāpajāpati, and similarly throughout.03 Gotamī navaṁ dussayugaṁ ādāya yena Bhagavā tenupasaṅkami,
Then Mahāpajāpatī Gotamī, having taken a new pair of robes Dussa literally means cloth, but here has the more specialised meaning of robes.04 approached the Gracious One,

upasaṅkamitvā Bhagavantaṁ abhivādetvā, ekam-antaṁ nisīdi.
and after approaching and worshipping the Gracious One, she sat down on one side.

Ekam-antaṁ nisinnā kho Mahāpajāpatī Gotamī Bhagavantaṁ etad-avoca:
While sitting on one side Mahāpajāpatī Gotamī said this to the Gracious One:

“Idaṁ me bhante navaṁ dussayugaṁ Bhagavantaṁ uddissa,
“This new pair of robes, reverend Sir, is for the Gracious One,

sāmaṁ kantaṁ sāmaṁ vāyitaṁ.
I have cut them myself, I have sewn them myself.

Taṁ me bhante Bhagavā paṭiggaṇhātu anukampaṁ upādāyā” ti.
Please accept this from me, reverend Sir, Gracious One, taking compassion (on me).”

Evaṁ vutte, Bhagavā Mahāpajāpatiṁ Gotamiṁ etad-avoca:
After that was said, the Gracious One said this to Mahāpajāpatī Gotamī:

“Saṅghe Gotami dehi, Saṅghe te dinne ahañ-ceva pūjito bhavissāmi Saṅgho cā” ti.
“Give them to the Community, Gotamī, when you have given them to the Community, you will have offered them to me and the Community.”

Dutiyam-pi kho Mahāpajāpatī Gotamī Bhagavantaṁ etad-avoca:
For a second time Mahāpajāpatī Gotamī said this to the Gracious One:

“Idaṁ me bhante navaṁ dussayugaṁ Bhagavantaṁ uddissa,
“This new pair of robes, reverend Sir, is for the Gracious One,

sāmaṁ kantaṁ sāmaṁ vāyitaṁ.
I have cut them myself, I have sewn them myself.

Taṁ me bhante Bhagavā paṭiggaṇhātu anukampaṁ upādāyā” ti.
Please accept this from me, reverend Sir, Gracious One, taking compassion (on me).”

Dutiyam-pi kho Bhagavā Mahāpajāpatiṁ Gotamiṁ etad-avoca:
For a second time the Gracious One said this to Mahāpajāpatī Gotamī:

“Saṅghe, Gotami, dehi, Saṅghe te dinne ahañ-ceva pūjito bhavissāmi Saṅgho cā” ti.
“Give them to the Community, Gotamī, when you have given them to the Community, you will have offered them to me and the Community.”

Tatiyam-pi kho Mahāpajāpatī Gotamī Bhagavantaṁ etad-avoca:
For a third time Mahāpajāpatī Gotamī said this to the Gracious One:

“Idaṁ me bhante navaṁ dussayugaṁ Bhagavantaṁ uddissa,
“This new pair of robes, reverend Sir, is for the Gracious One,

sāmaṁ kantaṁ sāmaṁ vāyitaṁ.
I have cut them myself, I have sewn them myself.

Taṁ me bhante Bhagavā paṭiggaṇhātu anukampaṁ upādāyā” ti.
Please accept this from me, reverend Sir, Gracious One, taking compassion (on me).”

Tatiyam-pi kho Bhagavā Mahāpajāpatiṁ Gotamiṁ etad-avoca:
For a third time the Gracious One said this to Mahāpajāpatī Gotamī:

“Saṅghe, Gotami, dehi, Saṅghe te dinne ahañ-ceva pūjito bhavissāmi Saṅgho cā” ti.
“Give them to the Community, Gotamī, when you have given them to the Community, you will have offered them to me and the Community.”

Ānanda's Intercession

Evaṁ vutte, āyasmā Ānando Bhagavantaṁ etad-avoca:
After this was said, venerable Ānanda said this to the Gracious One:

“Paṭiggaṇhātu bhante Bhagavā Mahāpajāpatiyā Gotamiyā navaṁ dussayugaṁ.
“Please accept, reverend Sir, Gracious One, Both bhante and Bhagavā are vocatives used in conjunction (see also the note on vocatives in the section giving the Buddha's reply below).05 the new pair of robes from Mahāpajāpatī Gotamī.

Bahūpakārā Thai: Bahukāra, similarly elsewhere.06 bhante Mahāpajāpatī Gotamī Bhagavato,
Mahāpajāpatī Gotamī, reverend Sir, has been a big help to the Gracious One,

mātucchā āpādikā posikā khīrassa dāyikā.
as Mother's Sister, foster-mother, step-mother, wet-nurse.

Bhagavantaṁ Janettiyā kālaṅkatāya Thai: kālakatāya.07 thaññaṁ pāyesi.
When your Mother passed away she suckled the Gracious One with mother's milk. Ānanda interceded on behalf on his Aunt Mahāpajāpatī Gotamī in a similar way when she requested the going-forth from the Buddha at Nigrodha's Monastery, see the beginning of Bhikkhuṇikkhandhakaṁ, Vinayaṁ Cūḷavaggaṁ 10.08

Bhagavā pi bhante bahūpakāro Mahāpajāpatiyā Gotamiyā.
Also the Gracious One, reverend Sir, has been a big help to Mahāpajāpatī Gotamī.

Bhagavantaṁ bhante āgamma Mahāpajāpatī Gotamī
Because of the Gracious One, reverend Sir, Mahāpajāpatī Gotamī

Buddhaṁ saraṇaṁ gatā, Dhammaṁ saraṇaṁ gatā, Saṅghaṁ saraṇaṁ gatā.
has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Community.

Bhagavantaṁ bhante āgamma Mahāpajāpatī Gotamī
Because of the Gracious One, reverend Sir, Mahāpajāpatī Gotamī

pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesu micchācārā paṭiviratā,
refrains from killing living creatures, refrains from taking what has not been given, refrains from sexual misconduct,

musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā.
refrains from false speech, refrains from liquors, wines, or intoxicants which cause heedlessness.

Bhagavantaṁ bhante āgamma Mahāpajāpatī Gotamī
Because of the Gracious One, reverend Sir, Mahāpajāpatī Gotamī

Buddhe aveccappasādena samannāgatā, Dhamme aveccappasādena samannāgatā,
is endowed with perfect confidence in the Buddha, is endowed with perfect confidence in the Dhamma,

Saṅghe aveccappasādena samannāgatā, Ariyakantehi sīlehi samannāgatā.
is endowed with perfect confidence in the Community, is endowed with the virtue that is agreeable to the Ariyas. These are the Sotāpattiyaṅga, the four things that one who has attained the First Path is endowed with. The virtue that is agreeable to the Ariyas means that she is able to maintain the first five precepts unbroken.09

Bhagavantaṁ bhante āgamma Mahāpajāpatī Gotamī
Because of the Gracious One, reverend Sir, Mahāpajāpatī Gotamī

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

dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā.
has no doubt about the cessation of suffering, has no doubt about the practice leading to the end of suffering.

Bhagavā pi bhante bahūpakāro Mahāpajāpatiyā Gotamiyā” ti.
The Gracious One, reverend Sir, has been a big help to Mahāpajāpatī Gotamī.”

The Buddha's Reply

“Evam-etaṁ, Ānanda, evam-etaṁ, Ānanda. ChS omits the repetition.10
“Just so, Ānanda, just so, Ānanda.

Yaṁ h' Ānanda, puggalo puggalaṁ āgamma
For the person, Ānanda, who because of another person

Buddhaṁ saraṇaṁ gato hoti, Dhammaṁ saraṇaṁ gato hoti,
has gone for refuge to the Buddha, has gone for refuge to the Dhamma,

Saṅghaṁ saraṇaṁ gato hoti,
has gone for refuge to the Community,

imass' Ānanda, puggalassa iminā puggalena na suppaṭikāraṁ Thai: supaṭikāraṁ, ChS: suppatikāraṁ, same elsewhere.11 vadāmi,
Ānanda, Note the use of the same vocative twice in this sentence, something which is normally avoided in English, but quite common in Pāḷi.12 it is not easy for that person to be repaid by the (other) person, I say,

yad-idaṁ: abhivādanapaccuṭṭhānāñjalikammasāmīcikamma-
that is to say: with worship, rising from one's seat, reverential salutation, homage,

cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena. Thai: abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ cīvara-, etc, same elsewhere. This is a very long compound, consisting of 47 syllables, that I have had to split over two lines.13
gifts of robes, alms-food, dwellings, and requisites of medicine for support when sick.

Yaṁ h' Ānanda, puggalo puggalaṁ āgamma
For the person, Ānanda, who because of another person

pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti,
has refrained from killing living creatures, has refrained from taking what has not been given,

kāmesu micchācārā paṭivirato hoti, musāvādā paṭivirato hoti,
has refrained from sexual misconduct, has refrained from false speech,

surāmerayamajjapamādaṭṭhānā paṭivirato hoti,
has refrained from liquors, wines, or intoxicants which cause heedlessness,

imass' Ānanda, puggalassa iminā puggalena na suppaṭikāraṁ vadāmi,
Ānanda, it is not easy for that person to be repaid by the (other) person, I say,

yad-idaṁ: abhivādanapaccuṭṭhānāñjalikammasāmīcikamma-
that is to say: with worship, rising from one's seat, reverential salutation, homage,

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

Yaṁ h' Ānanda, puggalo puggalaṁ āgamma
For the person, Ānanda, who because of another person

Buddhe aveccappasādena samannāgato hoti,
is endowed with perfect confidence in the Buddha,

Dhamme aveccappasādena samannāgato hoti,
is endowed with perfect confidence in the Dhamma,

Saṅghe aveccappasādena samannāgato hoti,
is endowed with perfect confidence in the Community,

Ariyakantehi sīlehi samannāgato hoti,
is endowed with the virtue that is agreeable to the Ariyas,

imass' Ānanda, puggalassa iminā puggalena na suppaṭikāraṁ vadāmi,
Ānanda, it is not easy for that person to be repaid by the (other) person, I say,

yad-idaṁ: abhivādanapaccuṭṭhānāñjalikammasāmīcikamma-
that is to say: with worship, rising from one's seat, reverential salutation, homage,

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

Yaṁ h' Ānanda, puggalo puggalaṁ āgamma
For the person, Ānanda, who because of another person

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

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

dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti,
has no doubt about the practice leading to the end of suffering,

imass' Ānanda, puggalassa iminā puggalena na suppaṭikāraṁ vadāmi,
Ānanda, it is not easy for that person to be repaid by the (other) person, I say,

yad-idaṁ: abhivādanapaccuṭṭhānāñjalikammasāmīcikamma-
that is to say: with worship, rising from one's seat, reverential salutation, homage,

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

The Fourteen Kinds of Offerings to an Individual

Cuddasa kho panim' Ānanda pāṭipuggalikā dakkhiṇā.
There are these fourteen offerings to an individual.

Katamā cuddasa? Thai omits.14
What fourteen?

Tathāgate Arahante Sammāsambuddhe dānaṁ deti,
A gift one gives to a Realised One, a Worthy One, a Perfect Sambuddha,

ayaṁ paṭhamā pāṭipuggalikā dakkhiṇā.
this is the first offering to an individual.

Paccekasambuddhe dānaṁ deti,
A gift one gives to an Independent Sambuddha, One 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 Sāsana in the world. Gotama Buddha himself almost became 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 Brahmā Sahampati, the highest God in Heaven.15

ayaṁ dutiyā pāṭipuggalikā dakkhiṇā.
this is the second offering to an individual.

Tathāgatasāvake Arahante dānaṁ deti,
A gift one gives to a Realised One's disciple who is a Worthy One,

ayaṁ tatiyā pāṭipuggalikā dakkhiṇā.
this is the third offering to an individual.

Arahattaphalasacchikiriyāya paṭipanne dānaṁ deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of Worthiness,

ayaṁ catutthī Thai: catutthā, also in the next section.16 pāṭipuggalikā dakkhiṇā.
this is the fourth offering to an individual.

Anāgāmissa dānaṁ deti,
A gift one gives to a Non-Returner,

ayaṁ pañcamī pāṭipuggalikā dakkhiṇā.
this is the fifth offering to an individual.

Anāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of Non-Returning,

ayaṁ chaṭṭhī Thai: chaṭṭhā, also in the next section.17 pāṭipuggalikā dakkhiṇā.
this is the sixth offering to an individual.

Sakadāgāmissa dānaṁ deti,
A gift one gives to a Once-Returner,

ayaṁ sattamī pāṭipuggalikā dakkhiṇā.
this is the seventh offering to an individual.

Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of Once-Returning,

ayaṁ aṭṭhamī pāṭipuggalikā dakkhiṇā.
this is the eighth offering to an individual.

Sotāpanne dānaṁ deti,
A gift one gives to a Stream-Enterer,

ayaṁ navamī pāṭipuggalikā dakkhiṇā.
this is the ninth offering to an individual.

Sotāpattiphalasacchikiriyāya paṭipanne dānaṁ deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of Stream-Entry,

ayaṁ dasamī pāṭipuggalikā dakkhiṇā.
this is the tenth offering to an individual.

Bāhirake kāmesu vītarāge dānaṁ deti,
A gift one gives to an outsider who is without passion for sensual desires, MA: Bāhirake kāmesu vītarāge ti kammavādikiriyavādimhi lokiyapañcābhiññe; to an outsider 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.18

ayaṁ ekādasamī pāṭipuggalikā dakkhiṇā.
this is the eleventh offering to an individual.

Puthujjanasīlavante dānaṁ deti,
A gift one gives to a virtuous ordinary person, MA: Puthujjanasīlavante ti puthujjanasīlavā nāmagosīladhātuko hoti, asaṭho amāyāvī paraṁ apīḷetvā dhammena samena kasiyā vā vaṇijjāya vā jīvikaṁ kappetā; to a virtuous ordinary person means to a virtuous ordinary person known to have the nature of suitable virtue, not being crafty or deceitful, not oppressing others; being righteous, peaceful, and earning his living through farming or trading (and so on).19

ayaṁ dvādasamī pāṭipuggalikā dakkhiṇā.
this is the twelfth offering to an individual.

Puthujjanadussīle dānaṁ deti,
A gift one gives to an unvirtuous ordinary person, MA: Puthujjanadussīle ti puthujjanadussīlā nāma kevaṭṭamacchabandhādayo paraṁ pīḷāya jīvikaṁ kappetā; to an unvirtuous ordinary person means to an unvirtuous ordinary person known as a fisherman who captures fish and who, through earning his living, does harm to others (and so on).20

ayaṁ terasamī pāṭipuggalikā dakkhiṇā.
this is the thirteenth offering to an individual.

Tiracchānagate dānaṁ deti,
A gift one gives to an animal,

ayaṁ cuddasamī pāṭipuggalikā dakkhiṇā ti.
this is the fourteenth offering to an individual.

Tatr' Ānanda, tiracchānagate dānaṁ datvā
Here, Ānanda, having given a gift to an animal

sataguṇā dakkhiṇā pāṭikaṅkhitabbā,
a hundred-fold offering is to be expected (in return),

puthujjanadussīle dānaṁ datvā
having given a gift to an unvirtuous ordinary person

sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā,
a thousand-fold offering is to be expected (in return),

puthujjanasīlavante dānaṁ datvā
having given a gift to a virtuous ordinary person

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

bāhirake kāmesu vītarāge dānaṁ datvā
having given a gift to an outsider who is without passion for sensual desires

koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā,
a hundred-thousand times a hundred-thousand-fold offering is to be expected (in return),

sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā
having given a gift to one who has entered upon the way to experiencing the fruit of Stream-Entry

asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā.
an immeasurable, unlimited offering is to be expected (in return).

Ko pana vādo Sotāpanne?
What to say about a Stream-Enterer?

Ko pana vādo Sakadāgāmiphalasacchikiriyāya paṭipanne?
What to say about one who has entered upon the way to experiencing the fruit of Once-Returning?

Ko pana vādo Sakadāgāmissa?
What to say about a Once-Returner?

Ko pana vādo Anāgāmiphalasacchikiriyāya paṭipanne?
What to say about one who has entered upon the way to experiencing the fruit of Non-Returning?

Ko pana vādo Anāgāmissa?
What to say about a Non-Returner?

Ko pana vādo Arahattaphalasacchikiriyāya paṭipanne?
What to say about one who has entered upon the way to experiencing the fruit of Worthiness?

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

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

Ko pana vādo Tathāgate Arahante Sammāsambuddhe?
What to say about a Realised One, a Worthy One, a Perfect Sambuddha?

The Seven Kinds of Offerings to a Community

Satta kho panim' Ānanda Saṅghagatā dakkhiṇā.
There are these seven offerings to a Community. Saṅghagatā, to those who have the nature of a Community is a more accurate but cumbersome way of saying it.21

Katamā satta? Thai omits.22
What seven?

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

ayaṁ paṭhamā Saṅghagatā dakkhiṇā.
this is the first offering to a Community.

Tathāgate parinibbute ubhatosaṅghe dānaṁ deti,
A gift one gives to both Communities, after the Realised One has attained Emancipation,

ayaṁ dutiyā Saṅghagatā dakkhiṇā.
this is the second offering to a Community.

Bhikkhusaṅghe dānaṁ deti,
A gift one gives to the monks' Community,

ayaṁ tatiyā Saṅghagatā dakkhiṇā.
this is the third offering to a Community.

Bhikkhuṇisaṅghe Thai, ChS: bhikkhuṇi- here and elsewhere.23 dānaṁ deti,
A gift one gives to the nuns' Community,

ayaṁ catutthī Saṅghagatā dakkhiṇā.
this is the fourth offering to a Community.

‘Ettakā Thai: Ettake, here and below.24 me bhikkhū ca bhikkhuṇiyo ca Saṅghato uddissathā’ ti dānaṁ deti,
A gift one gives after saying ‘this many monks and nuns have been nominated from the monks’ and nuns' Community’,

ayaṁ pañcamī Saṅghagatā dakkhiṇā.
this is the fifth offering to a Community.

‘Ettakā me bhikkhū Saṅghato uddissathā’ ti dānaṁ deti,
A gift one gives after saying ‘this many monks have been nominated from the monks’ Community’,

ayaṁ chaṭṭhī Saṅghagatā dakkhiṇā.
this is the sixth offering to a Community.

‘Ettakā Thai: Ettikā.25 me bhikkhuṇiyo Saṅghato uddissathā’ ti dānaṁ deti,
A gift one gives after saying ‘this many nuns have been nominated from the nuns’ Community’,

ayaṁ sattamī Saṅghagatā dakkhiṇā.
this is the seventh offering to a Community.

Bhavissanti kho pan' Ānanda anāgatam-addhānaṁ,
There will be in the future, Ānanda,

gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā.
clansmen with an ochre robe around their necks who are unvirtuous and bad-natured.

Tesu dussīlesu Saṅghaṁ uddissa dānaṁ dassanti
But even a gift that is given to those unvirtuous ones because of the Community

tadā pāhaṁ Ānanda Saṅghagataṁ dakkhiṇaṁ asaṅkheyyaṁ appameyyaṁ vadāmi.
at that time, Ānanda, will be an immeasureable, unlimited offering to the Community, I say. This 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.26

Na tvevāhaṁ Ānanda kenaci pariyāyena,
I certainly in no way, Ānanda,

Saṅghagatāya dakkhiṇāya pāṭipuggalikaṁ dānaṁ Thai: pāṭipuggalikadānaṁ.27 mahapphalataraṁ vadāmi.
say that a gift to an individual can have greater fruit than an offering to a Community.

The Purification of Offerings

Catasso kho panim' Ānanda ChS: kho imā Ānanda.28 dakkhiṇā visuddhiyo.
There are, Ānanda, these four purifications of offerings.

Katamā catasso?
Which four?

Atth' Ānanda dakkhiṇā dāyakato visujjhati no paṭiggāhakato,
There is an offering that is purified by the giver, not by the receiver,

atth' Ānanda dakkhiṇā paṭiggāhakato visujjhati no dāyakato,
there is an offering that is purified by the receiver, not by the giver,

atth' Ānanda dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato,
there is an offering that is neither purified by the giver nor by the receiver,

atth' Ānanda dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
there is an offering that is purified by the giver and by the receiver,

Kathañ-c' Ānanda dakkhiṇā dāyakato visujjhati no paṭiggāhakato?
What, Ānanda, is an offering that is purified by the giver not by the receiver?

Idh' Ānanda dāyako hoti sīlavā kalyāṇadhammo,
Here, Ānanda, the giver is virtuous and good-natured,

paṭiggāhakā honti dussīlā pāpadhammā,
and the receivers are unvirtuous and bad-natured, There is an odd asymmetry in the grammar here, in that paṭiggāhakato is singular, but paṭiggāhakā is plural, whereas we would expect them to match.29

evaṁ kho Ānanda dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
in this way, Ānanda, the offering is purified by the giver not by the receiver.

Kathañ-c' Ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato?
What, Ānanda, is an offering that is purified by the receiver not by the giver?

Idh' Ānanda dāyako hoti dussīlo pāpadhammo,
Here, Ānanda, the giver is unvirtuous and bad-natured,

paṭiggāhakā honti sīlavanto kalyāṇadhammā,
and the receivers are virtuous and good-natured,

evaṁ kho Ānanda dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
in this way, Ānanda, the offering is purified by the receiver not by the giver.

Kathañ-c' Ānanda dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato?
What, Ānanda, is an offering that is neither purified by the giver nor by the receiver?

Idh' Ānanda dāyako ca hoti dussīlo pāpadhammo,
Here, Ānanda, the giver is unvirtuous and bad-natured,

paṭiggāhakā ca honti dussīlā pāpadhammā,
and the receivers are unvirtuous and bad-natured,

evaṁ kho Ānanda dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
in this way, Ānanda, the offering is purified neither by the giver nor by the receiver.

Kathañ-c' Ānanda dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca?
What, Ānanda, is an offering that is purified by the giver and by the receiver?

Idh' Ānanda dāyako ca hoti sīlavā kalyāṇadhammo,
Here, Ānanda, the giver is virtuous and good-natured,

paṭiggāhakā ca honti sīlavanto kalyāṇadhammā
and the receivers are virtuous and good-natured,

evaṁ kho Ānanda dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
in this way, Ānanda, the offering is purified by the giver and by the receiver.

Imā kho Ānanda catasso dakkhiṇā visuddhiyo” ti.
These, Ānanda, are these four purifications of offerings.

Summary Verse

Idam-avoca Bhagavā, idaṁ vatvāna, Sugato athāparaṁ etad-avoca Satthā:
The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more: This 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.30

“Yo sīlavā dussīlesu dadāti dānaṁ, dhammena laddhaṁ supasannacitto, The metre of these lines is a mixture of Tuṭṭhubha and Jagatī, with the first line in each verse being hypermetrical.31
“That virtuous person who, with a mind full of confidence, gives a gift that has been righteously obtained to unvirtuous people,

abhisaddahaṁ kammaphalaṁ uḷāraṁ, sā dakkhiṇā dāyakato visujjhati.
who has great faith in actions and their results, that gift will be purified by the giver. The translation of these verses in The Middle Length Discourses of the Buddha is rather looser than usual.32

Yo dussīlo sīlavantesu dadāti dānaṁ, adhammena laddhaṁ appasannacitto,
That unvirtuous person who, with a mind lacking in confidence, gives a gift that has been unrighteously obtained to virtuous people,

anabhisaddahaṁ kammaphalaṁ uḷāraṁ, sā dakkhiṇā paṭiggāhakato visujjhati.
who does not have great faith in actions and their results, that gift will be purified by the receiver.

Yo dussīlo dussīlesu dadāti dānaṁ, adhammena laddhaṁ appasannacitto,
That unvirtuous person who, with a mind lacking in confidence, gives a gift that has been unrighteously obtained to unvirtuous people,

anabhisaddahaṁ kammaphalaṁ uḷāraṁ, na taṁ dānaṁ vipulapphalan-ti Thai: vipulaphalan-ti, similarly below.33 brūmi.
who does not have great faith in actions and their results, that gift will not bring an extensive reward I say.

Yo sīlavā sīlavantesu dadāti dānaṁ, dhammena laddhaṁ supasannacitto,
That virtuous person who, with a mind full of confidence, gives a gift that has been righteously obtained to virtuous people,

abhisaddahaṁ kammaphalaṁ uḷāraṁ, taṁ ve dānaṁ vipulapphalan-ti brūmi.
who has great faith in actions and their results, that gift will bring an extensive reward I say.

Yo vītarāgo vītarāgesu dadāti dānaṁ, dhammena laddhaṁ supasannacitto,
That passionless person who, with a mind full of confidence, gives a gift that has been righteously obtained to passionless people,

abhisaddahaṁ kammaphalaṁ uḷāraṁ, taṁ ve dānaṁ āmisadānānam-aggan”-ti.
who has great faith in actions and their results, that gift is the highest of worldly gifts.”

Dakkhiṇāvibhaṅgasuttaṁ Niṭṭhitaṁ
The Discourse giving the Analysis of Offerings is Finished