Kathavatthu 7.4: Dānakathā

7.4.1.1

Cetasiko dhammo dānanti?

Is a mental phenomenon a gift?

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.2

Āmantā.

Yes.

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.3

Labbhā cetasiko dhammo paresaṃ dātunti?

Is it possible to give a mental phenomenon to others?

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.4

Na hevaṃ vattabbe …pe…

It should not be said thus …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.5

labbhā cetasiko dhammo paresaṃ dātunti?

Is it possible to give a mental phenomenon to others?

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.6

Āmantā.

Yes.

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.7

Labbhā phasso paresaṃ dātunti?

Is it possible to give contact to others?

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.8

Na hevaṃ vattabbe …pe…

It should not be said thus …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.9

labbhā vedanā …pe…

is it possible [to give] feeling …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.10

saññā …

perception …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.11

cetanā …

volition …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.12

saddhā …

faith …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.13

vīriyaṃ …

energy …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.14

sati …

mindfulness …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.15

samādhi …

concentration …

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.16

paññā paresaṃ dātunti?

can wisdom be given to others?

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.1.17

Na hevaṃ vattabbe …pe….

It should not be said thus …pe….

Theravādin: If dāna be a mental state, is it possible to give a mental state away to others? If you deny, your proposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.

7.4.2.1

Na vattabbaṃ—

Should it not be said:

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.2.2

“cetasiko dhammo dānan”ti?

“giving is a mental state”?

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.2.3

Āmantā.

Yes.

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.2.4

Dānaṃ aniṭṭhaphalaṃ akantaphalaṃ amanuññaphalaṃ secanakaphalaṃ dukkhudrayaṃ dukkhavipākanti?

Does giving have an undesirable fruit, an unpleasing fruit, an disagreeable fruit, an impure fruit, bringing suffering, ripening in suffering?

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.2.5

Na hevaṃ vattabbe …pe…

It should not be said thus …pe….

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.2.6

nanu dānaṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākanti?

Does not giving have a desirable fruit, a pleasing fruit, an agreeable fruit, an unadulterated fruit, bringing happiness, ripening in happiness?

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.2.7

Āmantā.

Yes.

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.2.8

Hañci dānaṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākaṃ, tena vata re vattabbe—

If giving has a desirable fruit, a pleasing fruit, an agreeable fruit, an unadulterated fruit, bringing happiness, ripening in happiness, then surely indeed you should say:

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.2.9

“cetasiko dhammo dānan”ti.

“Giving is a mental state.”

Rājagirika, Siddhatthika: If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely then dāna is a mental state.

7.4.3.1

Dānaṃ iṭṭhaphalaṃ vuttaṃ bhagavatā, cīvaraṃ dānanti?

Giving is stated by the Blessed One to have a desirable fruit, [and] is a robe a gift?

Theravādin: Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illness dāna? You admit they are, but you cannot assert that these directly bring about desirable, agreeable, pleasant, felicific mental results.

7.4.3.2

Āmantā.

Yes.

Theravādin: Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illness dāna? You admit they are, but you cannot assert that these directly bring about desirable, agreeable, pleasant, felicific mental results.

7.4.3.3

Cīvaraṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākanti?

Does a robe have a desirable fruit, a pleasing fruit, an agreeable fruit, an unadulterated fruit, bringing happiness, ripening in happiness?

Theravādin: Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illness dāna? You admit they are, but you cannot assert that these directly bring about desirable, agreeable, pleasant, felicific mental results.

7.4.3.4

Na hevaṃ vattabbe …pe…

It should not be said thus …pe….

Theravādin: Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illness dāna? You admit they are, but you cannot assert that these directly bring about desirable, agreeable, pleasant, felicific mental results.

7.4.3.5

dānaṃ iṭṭhaphalaṃ vuttaṃ bhagavatā, piṇḍapāto senāsanaṃ gilānapaccayabhesajjaparikkhāro dānanti?

Giving is stated by the Blessed One to have a desirable fruit, [and] are almsfood, a lodging, and medicinal requisites for the sick a gift?

Theravādin: Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illness dāna? You admit they are, but you cannot assert that these directly bring about desirable, agreeable, pleasant, felicific mental results.

7.4.3.6

Āmantā.

Yes.

Theravādin: Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illness dāna? You admit they are, but you cannot assert that these directly bring about desirable, agreeable, pleasant, felicific mental results.

7.4.3.7

Gilānapaccayabhesajjaparikkhāro iṭṭhaphalo kantaphalo manuññaphalo asecanakaphalo sukhudrayo sukhavipākoti?

Do medicinal requisites for the sick have a desirable fruit, a pleasing fruit, an agreeable fruit, an unadulterated fruit, bringing happiness, ripening in happiness?

Theravādin: Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illness dāna? You admit they are, but you cannot assert that these directly bring about desirable, agreeable, pleasant, felicific mental results.

7.4.3.8

Na hevaṃ vattabbe …pe….

It should not be said thus …pe….

Theravādin: Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illness dāna? You admit they are, but you cannot assert that these directly bring about desirable, agreeable, pleasant, felicific mental results.

7.4.4.1

Na vattabbaṃ—

Should it not be said:

Rājagirika, Siddhatthika: If we are wrong, let us quote the words of the Exalted One:

7.4.4.2

“cetasiko dhammo dānan”ti?

“giving is a mental state”?

Rājagirika, Siddhatthika: If we are wrong, let us quote the words of the Exalted One:

7.4.4.3

Āmantā.

Yes.

Rājagirika, Siddhatthika: If we are wrong, let us quote the words of the Exalted One:

7.4.4.4

Nanu vuttaṃ bhagavatā—

Was it not said by the Blessed One:

Rājagirika, Siddhatthika: If we are wrong, let us quote the words of the Exalted One:

7.4.5.1

“Saddhā hiriyaṃ kusalañca dānaṃ,

“Faith, moral shame, and wholesome giving,

“Faith, modesty, and meritorious giving:
These are the things that men of worth pursue;
This, say they, is the path celestial,
Hereby we pass into the deva-world”.

7.4.5.2

Dhammā ete sappurisānuyātā;

these are the qualities followed by the good;

7.4.5.3

Etañhi maggaṃ diviyaṃ vadanti,

for this they call the divine path,

7.4.5.4

Etena hi gacchati devalokan”ti.

by this one goes to the world of gods”?

7.4.6.1

Attheva suttantoti?

Is there such a Suttanta?

7.4.6.2

Āmantā.

Yes.

7.4.6.3

Tena hi cetasiko dhammo dānanti.

Therefore giving is a mental state.

7.4.7.1

Na vattabbaṃ—

Should it not be said:

Again:

7.4.7.2

“cetasiko dhammo dānan”ti?

“giving is a mental state”?

Again:

7.4.7.3

Āmantā.

Yes.

Again:

7.4.7.4

Nanu vuttaṃ bhagavatā—

Was it not said by the Blessed One:

Again:

7.4.7.5

“pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.

“Monks, there are these five gifts, great gifts, recognized as primal, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not adulterated and will not be adulterated, not reproached by wise ascetics and brahmins.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.6

Katamāni pañca?

Which five?

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.7

Idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti.

Here, monks, a noble disciple, having abandoned the destruction of life, abstains from the destruction of life.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.8

Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.

Monks, a noble disciple who abstains from the destruction of life gives to immeasurable beings freedom from fear, gives freedom from enmity, gives freedom from affliction.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.9

Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti.

Having given to immeasurable beings freedom from fear, freedom from enmity, and freedom from affliction, he has a share in immeasurable freedom from fear, freedom from enmity, and freedom from affliction.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.10

Idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

This, monks, is the first gift, a great gift, recognized as primal, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not adulterated and will not be adulterated, not reproached by wise ascetics and brahmins.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.11

Puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya …pe…

Furthermore, monks, a noble disciple, having abandoned taking what is not given …pe…

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.12

kāmesumicchācāraṃ pahāya …pe…

having abandoned sexual misconduct …pe…

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.13

musāvādaṃ pahāya …pe…

having abandoned false speech …pe…

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.14

surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti.

having abandoned the occasion for heedlessness through wines, liquors, and intoxicants, abstains from the occasion for heedlessness through wines, liquors, and intoxicants.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.15

Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.

Monks, a noble disciple who abstains from the occasion for heedlessness through wines, liquors, and intoxicants gives to immeasurable beings freedom from fear, gives freedom from enmity, gives freedom from affliction.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.16

Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti.

Having given to immeasurable beings freedom from fear, freedom from enmity, and freedom from affliction, he has a share in immeasurable freedom from fear, freedom from enmity, and freedom from affliction.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.17

Idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

This, monks, is the fifth gift, a great gift, recognized as primal, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not adulterated and will not be adulterated, not reproached by wise ascetics and brahmins.

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.18

Imāni kho, bhikkhave, pañca dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhī”ti.

These, monks, are the five gifts, great gifts, recognized as primal, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not adulterated and will not be adulterated, not reproached by wise ascetics and brahmins”?

“Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancient customs, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity, benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing, bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These, bhikkhus, are the five Great Dānas …”.

7.4.7.19

Attheva suttantoti?

Is there such a Suttanta?

If the Suttanta says thus, then giving is a mental state.

7.4.7.20

Āmantā.

Yes.

If the Suttanta says thus, then giving is a mental state.

7.4.7.21

Tena hi cetasiko dhammo dānanti.

Therefore giving is a mental state.

If the Suttanta says thus, then giving is a mental state.

7.4.8.1

Na vattabbaṃ—

Should it not be said:

Theravādin: According to you, then, dāna is not something to be given. But was it not said by the Exalted One:

7.4.8.2

“deyyadhammo dānan”ti?

“the gift is the material gift”?

Theravādin: According to you, then, dāna is not something to be given. But was it not said by the Exalted One:

7.4.8.3

Āmantā.

Yes.

Theravādin: According to you, then, dāna is not something to be given. But was it not said by the Exalted One:

7.4.8.4

Nanu vuttaṃ bhagavatā—

Was it not said by the Blessed One:

Theravādin: According to you, then, dāna is not something to be given. But was it not said by the Exalted One:

7.4.8.5

“idhekacco annaṃ deti, pānaṃ deti, vatthaṃ deti, yānaṃ deti, mālaṃ deti, gandhaṃ deti, vilepanaṃ deti, seyyaṃ deti, āvasathaṃ deti, padīpeyyaṃ detī”ti.

“Here someone gives food, gives drink, gives cloth, gives a vehicle, gives a garland, gives scent, gives unguent, gives a bed, gives a dwelling, gives a lamp”?

“Take the case of one who gives food, drink, raiment, a carriage, a wreath, a perfume, ointment, a couch, a dwelling, means of lighting”?

7.4.8.6

Attheva suttantoti?

Does such a discourse exist?

Surely then dāna is a thing to be given.

7.4.8.7

Āmantā.

Yes.

Surely then dāna is a thing to be given.

7.4.8.8

Tena hi deyyadhammo dānanti.

Therefore a gift is the material given.

Surely then dāna is a thing to be given.

7.4.9.1

Deyyadhammo dānanti?

Is a gift the material given?

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.2

Āmantā.

Yes.

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.3

Deyyadhammo iṭṭhaphalo kantaphalo manuññaphalo asecanakaphalo sukhudrayo sukhavipākoti?

Does the material given have a desirable fruit, a lovely fruit, an agreeable fruit, an unadulterated fruit, happiness as result, happiness as ripening?

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.4

Na hevaṃ vattabbe …pe…

It should not be said thus …

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.5

dānaṃ iṭṭhaphalaṃ vuttaṃ bhagavatā, cīvaraṃ dānanti?

A gift is said by the Blessed One to have a desirable fruit; is a robe a gift?

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.6

Āmantā.

Yes.

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.7

Cīvaraṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākanti?

Does a robe have a desirable fruit, a lovely fruit, an agreeable fruit, an unadulterated fruit, happiness as result, happiness as ripening?

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.8

Na hevaṃ vattabbe …pe…

It should not be said thus …

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.9

dānaṃ iṭṭhaphalaṃ vuttaṃ bhagavatā, piṇḍapāto dānaṃ …

A gift is said by the Blessed One to have a desirable fruit; is almsfood a gift …

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.10

senāsanaṃ dānaṃ …

is a resting place a gift …

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.11

gilānapaccayabhesajjaparikkhāro dānanti?

is medicinal requisites for the sick a gift?

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.12

Āmantā.

Yes.

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.13

Gilānapaccayabhesajjaparikkhāro iṭṭhaphalo kantaphalo manuññaphalo asecanakaphalo sukhudrayo sukhavipākoti?

Do medicinal requisites for the sick have a desirable fruit, a lovely fruit, an agreeable fruit, an unadulterated fruit, happiness as result, happiness as ripening?

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.14

Na hevaṃ vattabbe …pe…

It should not be said thus …

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.15

tena hi na vattabbaṃ—

Therefore it should not be said that:

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.16

“deyyadhammo dānan”ti.

“A gift is the material given.”

Rājagirika, Siddhatthika: You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said that dāna had such a result. Now you say that a robe, alms-food, and the other requisites are dāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say that dāna is a thing to be given.

7.4.9.17

Dānakathā niṭṭhitā.

Discussion on giving is finished.