本經是佛陀說明因布施所帶來的果報,其良莠與否,端視其動機是否高尚及無私而定。若能愈無私,愈不求回報,其當下的心境便愈崇高,所得果報就愈美好廣大。

選譯自南傳巴利英譯《增支部AN 7.49 

美國聖地牙哥慈林寺譚尼沙羅尊者英譯

喬正一譯於中華民國一○○年三月十三日星期日八關齋戒日

   我是這樣聽說的:

   有一次,佛陀住在古印度的瞻波城中一處名為伽伽羅池的池畔。當時,有一群來自瞻波城的在家居士前來參訪舍利弗尊者,他們見到了尊者,跪在地上,額頭觸地,一起頂禮佛足,然後恭敬的坐在一旁。

   他們對尊者說:「尊者啊,自從我們有幸聽聞佛陀說法以來,到現在已經有一段相當的時間了。如果我們能再次聽佛說法,那實在是一種福氣。」 

   「既然如此,那麼就請你們在下一次的佈薩日再來,到時你們應該就能親自聽聞佛陀說法了。」尊者這麼回答。

   「好的,尊者,我們就依您的指示下次再來。」這群來自瞻波城的在家居士說罷便起身,他們向尊者頂禮後,並右繞尊者三匝以表示敬意,然後離去。

   到了下一次的佛教佈薩日,這群來自瞻波城的在家居士再度前來拜訪舍利弗尊者。舍利弗尊者便與他們一起去拜見世尊,他們見到了世尊,一起跪在地上,額頭觸地,一起頂禮佛足,然後各自坐在一旁。

   當他們各自坐定後,舍利弗尊者開口問道:「世尊啊,請問是否有可能發生某人雖行布施,卻未得大福報及大利益;而有人行布施,卻能得大福報及大利益的情形?」

    世尊回答:「是真有可能會發生你所說的這種情形,舍利弗。」

   「世尊啊,請問何以如此?」

   「舍利弗,假設有一種情形:有一個人行布施善行,但他的動機是出於為己私利,他的心中執取、冀求回報,且為己而積蓄功德,他腦海中想著:『當我死後來生我要享受因此布施所得的福報。』他把食物、飲料、布匹、車輛、花環、香料、軟膏、床具、房地、燈具等等一切民生資具,都布施給沙門或婆羅門等修行人。舍利弗,你的看法如何?你認為是否有人會出於這樣的動機而布施?」

   「有的,世尊。」

   「因為此人布施的動機是出於為己私利、內心執取,且為己積攢,那麼當此人死後,會投生到欲界最低層的四大王天當天神。然後,當此人在四天王天的善業、神通、地位、及權威都消耗殆盡之後,他又會降生重返到這個世界。」

   「舍利弗,假設又有一種情形,某人布施的動機雖非出於為己私利,內心不執取善報,非為己積攢,也不會想說:『當我死後來生要享受因此布施所得的善報』,而只是很單純的想:『布施是一件善事,我在行善。』他把食物、飲料、布匹、車輛、花環、香料、軟膏、床具、房地、燈具等等一切民生資具,都布施給沙門或婆羅門等修行人。舍利弗,你的看法如何?你認為是否有人會出於這樣的動機而布施?」

   「有的,世尊。」

   「因為此人是抱著『布施是一件善事,我在行善』的想法在行善布施,那麼當此人死後,會投生到欲界第二層的三十三天當天神。然後,當此人在三十三的善業、神通、地位、及權威都消耗殆盡之後,他又會降生重返到這個世界。」

   「又或者某人心中不是出於以上的想法,而是想著:『我的父親、祖父、祖先過去都曾這般布施,這般行善,中斷這個古老的家族傳統是不孝。』因此而布施行善。那麼當此人死後來生會投生到欲界第三層的夜摩天當天神。然後,當此人在夜摩天的善業、神通、地位、及權威都消耗殆盡之後,他又會降生重返到這個世界。』

   「又或者某人心中不是出於以上的想法,而是這樣想著:『我已經很富裕了,可是世上有這麼多需要幫助的人。而富裕的人,不去幫助那些需要幫助的人,是為富不仁,是不善的。』,他基於這個想法而布施行善。那麼當此人死後來生會投生到欲界第四層的兜率陀當天神。然後,當此人在兜率陀天的善業、神通、地位、及權威都消耗殆盡之後,他又會降生重返到這個世界。」

「又或者某人心中不是出於以上的想法,而是這樣想著:『正如過去那些古聖先賢們如:阿得摩、婆摩、婆摩提婆、毗色密多、耶娑提伽、盎及羅、跋羅陀婆奢、婆悉得、迦葉、婆咎等,他們都曾作過犧牲奉獻的無私善行,我也應該效法他們的無私精神。』,他基於這個想法而布施行善。那麼當此人死後來生會投生到欲界第五層的化樂當天神。然後,當此人在化樂天的善業、神通、地位、及權威都消耗殆盡之後,他又會降生重返到這個世界。」

又或者某人心中不是出於以上的想法,而是這樣想著:『布施讓我的心寧靜,讓我平靜與喜樂。』,他基於這個想法而布施行善。那麼當此人死後來生會投生到欲界第六層的他化自在天當天神。然後,當此人在他化自在天的善業、神通、地位、及權威都消耗殆盡之後,他又會降生重返到這個世界。」

又或者某人心中不是出於以上的想法,而是這樣想著:『布施美化了我的心,滋養了我的心。』(中譯者註:因布施而淨化了情慾、貪欲、瞋恚、愚痴),他基於這個想法而布施行善。那麼當此人死後來生會投生到梵天當天神。然後,當此人在梵天的善業、神通、地位、及權威都消耗殆盡之後,他已是位不還者,他不會再降生回到這個世界。」

世尊最後總結道:「舍利弗,這就是為什麼有的人布施行善,能得大福報、大利益;而有的人同樣布施行善,卻得不到大福報、大利益的原因。」

AN 7.49

PTS: A iv 59

Dana Sutta: Giving

translated from the Pali by

Thanissaro Bhikkhu

© 1997–2011

Translator's note: This discourse discusses the motivations one might have for being generous, and rates in ascending order the results that different motivations can lead to. The Commentary notes that the highest motivation, untainted by lower motivations and leading to non-returning, requires a certain level of mastery in concentration and insight in order to be one's genuine motivation for giving.

I have heard that on one occasion the Blessed One was staying in Campa, on the shore of Gaggara Lake. Then a large number of lay followers from Campa went to Ven. Sariputta and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to Ven. Sariputta: "It has been a long time, venerable sir, since we have had a chance to hear a Dhamma talk in the Blessed One's presence. It would be good if we could get to hear a Dhamma talk in the Blessed One's presence."

"Then in that case, my friends, come again on the next Uposatha day, and perhaps you'll get to hear a Dhamma talk in the Blessed One's presence."

"As you say, venerable sir," the lay followers from Campa said to Ven. Sariputta. Rising from their seats, bowing down to him, and then circling him — keeping him on their right — they left.

Then, on the following Uposatha day, the lay followers from Campa went to Ven. Sariputta and, on arrival, having bowed down to him, stood to one side. Then Ven. Sariputta, together with the lay followers from Campa, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: "Might there be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?"

"Yes, Sariputta, there would be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit."

"Lord, what is the cause, what is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?"

"Sariputta, there is the case where a person gives a gift seeking his own profit, with a mind attached [to the reward], seeking to store up for himself [with the thought], 'I'll enjoy this after death.' He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"

"Yes, lord."

"Having given this gift seeking his own profit — with a mind attached [to the reward], seeking to store up for himself, [with the thought], 'I'll enjoy this after death' — on the break-up of the body, after death, he reappears in the company of the Four Great Kings. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

"Then there is the case of a person who gives a gift not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], 'I'll enjoy this after death.' Instead, he gives a gift with the thought, 'Giving is good.' He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"

"Yes, lord."

"Having given this gift with the thought, 'Giving is good,' on the break-up of the body, after death, he reappears in the company of the Devas of the Thirty-three. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

"Or, instead of thinking, 'Giving is good,' he gives a gift with the thought, 'This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued'... on the break-up of the body, after death, he reappears in the company of the Devas of the Hours. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

"Or, instead... he gives a gift with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off'... on the break-up of the body, after death, he reappears in the company of the Contented Devas. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

"Or, instead... he gives a gift with the thought, 'Just as there were the great sacrifices of the sages of the past — AtthakaVamakaVamadevaVessamittaYamataggiAngirasaBharadvajaVasetthaKassapa, & Bhagu — in the same way will this be my distribution of gifts'... on the break-up of the body, after death, he reappears in the company of the devas who delight in creation. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

"Or, instead... he gives a gift with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise'... on the break-up of the body, after death, he reappears in the company of the devas who have power over the creations of others. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

"Or, instead of thinking, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,' he gives a gift with the thought, 'This is an ornament for the mind, a support for the mind.' He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"

"Yes, lord."

"Having given this, not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], 'I'll enjoy this after death,'

" — nor with the thought, 'Giving is good,'

" — nor with the thought, 'This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued,'

" — nor with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off,' nor with the thought, 'Just as there were the great sacrifices of the sages of the past — Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu — in the same way this will be my distribution of gifts,'

" — nor with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,'

" — but with the thought, 'This is an ornament for the mind, a support for the mind' — on the break-up of the body, after death, he reappears in the company of Brahma's Retinue. Then, having exhausted that action, that power, that status, that sovereignty, he is a non-returner. He does not come back to this world.

"This, Sariputta, is the cause, this is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit."

See also: AN 5.148.
 

巴利語經文原文/

7. 1. 5. 9
(Dānamahapphala suttaṃ)
52. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggārāya pokkharaṇīyā tire. Atha kho sambahulā campeyyakā upāsakā yenāyasmā sāriputto tenupasaṅkamiṃsu. Upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ: 
 
Cirassutā no bhante sāriputta, bhagavato sammukhā dhammikathā. Sādhu mayaṃ bhante, labheyyāma bhagavato santikā dhammiṃ kathaṃ savaṇāyāti. 
 
Tena hāvuso tadahuposathe āgaccheyyātha appevanāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ1 savaṇāyāti. Evaṃ bhanteti kho te campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. 
 
Atha kho te campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu. Upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. 
 
Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: 
 
[PTS Page 060] [\q 60/] siyā nu kho bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ2na mahānisaṃsaṃ. Siyā pana bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ3 mahānisaṃsanti. 
 
Siyā sāriputta, idhekaccassa tādisaṃ yeva dānaṃ dinnaṃ na mahapphalaṃ2 na mahānisaṃsaṃ. Siyā pana sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ3 mahānisaṃsanti. 
Ko nu kho bhante, hetu ko paccayo yena idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti, na mahānisaṃsaṃ. Ko pana bhante4 hetu ko paccayo yena idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsanti? 
 
1. Bhagavatā dhammi kathaṃ syā 2. Na mahapphalaṃ hoti machasaṃ 3. Mahapphalaṃ hotimachasaṃ 4. Ko nukho bhante machasaṃ 
 
[BJT Page 370] [\x 370/] 
(1) Idha sāriputta, ekacco sāpekho1 dānaṃ deti, paṭibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, imaṃ pecca paribhuñjissāmiti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā, annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyā sathapadipeyyaṃ. 
 
Taṃ kiṃ maññasi sāriputta, dadeyya idhekacco evarūpaṃ dānanti. Evaṃ bhante, 
 
Tatra sāriputta, yvāyaṃ sāpekho1 dānaṃ deti, paṭibaddha citto dānaṃ deti, sannidhipekho dānaṃ deti, imaṃ pecca paribhuñjissāmiti dānaṃ deti. So taṃ [PTS Page 061] [\q 61/] dānaṃ datvā kāyassa bhedā parammaraṇā cātummahārājikānaṃ devānaṃ sahavyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipateyyaṃ2 āgāmī hoti āgantā itthattaṃ. 
 
(2) Idha pana sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na imaṃ pecca paribhūñjissāmīti dānaṃ deti. Api ca kho sāhu dānanti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassavā, annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyā sathapadīpeyyaṃ. 
 
Taṃ kiṃ maññasi sāriputta, dadeyya idhekacco evarūpaṃ dānanti, evaṃ bhante. 
Tatra sāriputta yvāyaṃ na sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na imaṃ pecca paribhūñjissāmiti dānaṃ deti. Api ca kho sāhu dānanti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā parammaraṇā cātummahārājikānaṃ devānaṃ sahavyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃiddhiṃ taṃ yasaṃ taṃ ādhipateyyaṃ2 āgāmī hoti āgantā itthattaṃ 
 
(3) Idha pana sāriputta, ekaccona heva kho sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, naimaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti api ca kho dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃkulavaṃsaṃ hāpetunti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā, annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyā sathapadipeyyaṃ 
 
Taṃ kiṃ maññasi sāriputta, dadeyya idhekacco evarūpaṃ dānanti evaṃ bhante. 
 
Tatra sāriputta, yvāyaṃ na heva kho sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na imaṃ pecca paribhūjjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti. Apica kho dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃkulavaṃsaṃ hāpetunti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā parama maraṇā cātummahā rājikānaṃ devānaṃ sahavyataṃ upapajjati so taṃ kammaṃ khepetvātaṃ iddhiṃ taṃ yasaṃ taṃ ādhipateyyaṃ2 āgāmī hoti āgantā itthattaṃ 
 
(4) Idha pana sāriputta ekacco na heva kho sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sānnidhipekho dānaṃ deti, na imaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti napi dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetunti dānaṃ deti. Api ca kho ahaṃ pacāmi, na ime pacanti, nārahāmi pacanto apacantānaṃ adātunti dānaṃ deti so taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā, annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyā sathapadipeyyaṃ 
 
Taṃ kiṃ maññasi sāriputta, dadeyya idhekacco evarūpaṃ dānanti, evaṃ bhante. 
 
Tatra sāriputta, yvāyaṃ na sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na imaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetunti dānaṃ deti. Api ca kho ahaṃ pacāmi, na ime pacanti, nārahāmi pacanto apacantānaṃ adātunti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā parammaraṇā cātummahārājikānaṃ devānaṃ sahavyataṃ upapajjati so taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipateyyaṃ āgāmī hoti āgantā itthattaṃ 
 
(5) Idha pana sāriputta ekacco na heva kho sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sānnidhipekho dānaṃ deti, na imaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti napi dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetunti dānaṃ deti. Napi
Ahaṃ pacāmi, na ime pacanti, nārahāmi pacanto apacantānaṃ adātunti dānaṃ deti api ca kho yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathīdaṃ: aṭṭakassa vāmakassa vāmadevassa vessāmittassa yamataggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dāna saṃvibhāgo bhavissatīti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā, annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyā sathapadipeyyaṃ 
 
Taṃ kiṃ maññasi sāriputta, dadeyya idhekacco evarūpaṃ dānanti, evaṃ bhante. 
 
Tatra sāriputta, yvāyaṃ na sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na imaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetunti dānaṃ deti. Napi ahaṃ pacāmi, na ime pacanti, nārahāmi
Pacanto apacantānaṃ adātunti dānaṃ deti. Api ca kho yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathīdaṃ:aṭṭakassa cāmakassa vāmadevassa vessāmittassa yamataggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatīti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedāparammaraṇā cātummahārājikānaṃ devānaṃ sahavyataṃ upapajjati so taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipateyyaṃ āgāmī hoti āgantā itthattaṃ
(6) Idha pana sāriputta ekacco na heva kho sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sānnidhipekho dānaṃ deti, na imaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti napi dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetunti dānaṃ deti. Napi
Ahaṃ pacāmi, na ime pacanti, nārahāmi pacanto apacantānaṃ adātunti dānaṃ deti napi yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathīdaṃ:
Aṭṭakassa vāmakassa vāmadevassa vessāmittassa yamataggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dāna saṃvibhāgo bhavissatīti dānaṃ deti. Api ca kho imaṃ me dānaṃ dadato cittaṃ pasidati, attamanatā somanassaṃ upajāyatīti3 dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā, annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyā vasathapadīpeyyaṃ 
 
Taṃ kiṃ maññasi sāriputta, dadeyya idhekacco evarūpaṃ dānanti, evaṃ bhante. 
 
Tatra sāriputta, yvāyaṃ na sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na imaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetunti dānaṃ deti. Napi ahaṃ pacāmi, na ime pacanti, nārahāmi
Pacanto apacantānaṃ adātunti dānaṃ deti. Napi yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathīdaṃ:aṭṭakassa cāmakassa vāmadevassa vessāmittassa yamataggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatīti dānaṃ deti. Api ca kho imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatīti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā parammaraṇā cātummahārājikānaṃ devānaṃ sahavyataṃ upapajjati so taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipateyyaṃ āgāmī hoti āgantā itthattaṃ 
 
(7)
Idha pana sāriputta ekacco na heva kho sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sānnidhipekho dānaṃ deti, na imaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti napi dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetunti dānaṃ deti. Napi
Ahaṃ pacāmi, na ime pacanti, nārahāmi pacanto apacantānaṃ adātunti dānaṃ deti napi yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathīdaṃ:
Aṭṭakassa vāmakassa vāmadevassa vessāmittassa yamataggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dāna [PTS Page 062] [\q 62/] saṃvibhāgo bhavissatīti dānaṃ deti. Napi imaṃ me dānaṃ dadato cittaṃ pasidati, attamanatā somanassaṃ
Upajāyatīti3 dānaṃ deti. Api ca kho cittālaṃkāraṃ cittaparikkhāranti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā, annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ 
 
Taṃ kiṃ maññasi sāriputta, dadeyya idhekacco evarūpaṃ dānanti, evaṃ bhante. 
 
1 Sāpekkhosyā 2 ādhipaccaṃmachasaṃ 3 upapādiyatisīmu. 
 
[BJT Page 372] [\x 372/] 
 
Tatra sāriputta, yvāyaṃ na heva sāpekho dānaṃ deti, na paṭibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na imaṃ pecca paribhuñjissāmiti dānaṃ deti. Napi sāhudānanti dānaṃ deti napi dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetunti dānaṃ deti. Napi ahaṃ pacāmi, ime na pacanti, nārahāmi
Pacanto apacantānaṃ dānaṃ adātunti dānaṃ deti. Napi yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathīdaṃ:aṭṭakassa vāmakassa vāmadevassa vessāmittassa yamataggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatīti dānaṃ deti. Napi imaṃ me dānaṃ
Dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatīti dānaṃ deti. 
 
Api ca kho cittālaṃkāraṃ cittaparikkhāranti2 dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā parammaraṇā brahmakāyikānaṃ devānaṃ sahavyataṃ upapajjati. So taṃ [PTS Page 063] [\q 63/] kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipateyyaṃ anāgāmī hoti anāgantā itthattaṃ. 
 
Ayaṃ kho sāriputta hetu ayaṃ paccayo, yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti, na mahānisaṃsaṃ. 
 
Ayaṃ pana sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsanti.