Dighanikaya 5.340

5.340

Aṭṭhahaṅgehīti ubhato sujātādīhi aṭṭhahi aṅgehi. Yasasāti āṇāṭhapanasamatthatāya. Saddhoti dānassa phalaṃ atthīti saddahati. Dāyakoti dānasūro. Na saddhāmattakeneva tiṭṭhati, pariccajitumpi sakkotīti attho. Dānapatīti yaṃ dānaṃ deti, tassa pati hutvā deti, na dāso, na sahāyo. Yo hi attanā madhuraṃ bhuñjati, paresaṃ amadhuraṃ deti, so dānasaṅkhātassa deyyadhammassa dāso hutvā deti. Yo yaṃ attanā bhuñjati, tadeva deti, so sahāyo hutvā deti. Yo pana attanā yena kenaci yāpeti, paresaṃ madhuraṃ deti, so pati jeṭṭhako sāmī hutvā deti, ayaṃ tādisoti attho. Samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānanti ettha samitapāpā samaṇā, bāhitapāpā brāhmaṇā. Kapaṇāti duggatā daliddamanussā. Addhikāti pathāvino. Vaṇibbakāti ye – ‘‘iṭṭhaṃ dinnaṃ, kantaṃ, manāpaṃ, kālena anavajjaṃ dinnaṃ, dadaṃ cittaṃ pasādeyya, gacchatu bhavaṃ brahmaloka’’ntiādinā nayena dānassa vaṇṇaṃ thomayamānā vicaranti. Yācakāti ye – ‘‘pasatamattaṃ detha, sarāvamattaṃ dethā’’tiādīni vatvā yācamānā vicaranti. Opānabhūtoti udapānabhūto. Sabbesaṃ sādhāraṇaparibhogo, catumahāpathe khatapokkharaṇī viya hutvāti attho. Sutajātassāti ettha sutameva sutajātaṃ. Atītānāgatapaccuppanne atthe cintetunti ettha – ‘‘atīte puññassa katattāyeva me ayaṃ sampattī’’ti, evaṃ cintento atītamatthaṃ cintetuṃ paṭibalo nāma hoti. ‘‘Idāni puññaṃ katvāva anāgate sakkā sampattiṃ pāpuṇitu’’nti cintento anāgatamatthaṃ cintetuṃ paṭibalo nāma hoti. ‘‘Idaṃ puññakammaṃ nāma sappurisānaṃ āciṇṇaṃ, mayhañca bhogāpi saṃvijjanti, dāyakacittampi atthi; handāhaṃ puññāni karomī’’ti cintento paccuppannamatthaṃ cintetuṃ paṭibalo nāma hotīti veditabbo. Iti imānīti evaṃ yathā vuttāni etāni. Etehi kira aṭṭhahaṅgehi samannāgatassa dānaṃ sabbadisāhi mahājano upasaṅkamati. ‘‘Ayaṃ dujjāto kittakaṃ kālaṃ dassati, idāni vippaṭisārī hutvā upacchindissatī’’ti evamādīni cintetvā na koci upasaṅkamitabbaṃ maññati. Tasmā etāni aṭṭhaṅgāni parikkhārā bhavantīti vuttāni.

"By eight factors": by eight factors beginning with being well-born on both sides. "Through renown": because of being capable of enforcing authority. "Full of faith": he has faith that there is fruit from giving. "A donor": heroic in giving. He does not stand merely on faith; he is also able to give away—this is the meaning. "A lord of giving": when giving whatever gift, he gives having become its master, not its slave, nor its companion. For one who himself eats what is sweet, but gives what is not sweet to others, gives having become a slave to the gift-item known as the gift. One who gives whatever he himself eats, gives having become a companion. But one who sustains himself on whatever it may be, yet gives what is sweet to others, gives having become a master, a senior, an owner—this [king] is such a person, that is the meaning. "To ascetics, brahmins, the destitute, wayfarers, mendicants, and beggars": here, those who have calmed evil are ascetics; those who have warded off evil are brahmins. Destitute persons are poor, impoverished people. Wayfarers are travellers. Mendicants are those who wander extolling the praise of giving in such ways as: 'A desirable gift, lovely, pleasing, an unblemished gift given in due season; giving, one should gladden the mind; may the venerable one go to the Brahma-world!' Beggars are those who wander begging by saying things such as: 'Give a mere handful, give a mere saucerful!' "Having become a well-spring": having become like a water well. He is a source of enjoyment common to all, having become like a lotus pond dug at a crossroads—this is the meaning. "To one of broad learning": here, 'learning' itself is 'broad learning'. "To consider matters past, future, and present": here, thinking, 'Only because merit was made in the past is this prosperity mine'—one thinking thus is named one capable of considering past matters. Thinking, 'Only by having made merit now is it possible to attain prosperity in the future'—one thinking thus is named one capable of considering future matters. Thinking, 'This meritorious act is the practice of good people; and for me wealth is present, and a generous disposition also exists; come, let me perform meritorious acts!'—one thinking thus should be understood as named one capable of considering present matters. "Thus these": thus these as described. For when someone is endowed with these eight factors, people from all directions approach their giving. Thinking, 'This base-born man, for how long will he give? Becoming regretful now, he will cut it off'—having thought in such ways, no one thinks one should approach. Therefore, these eight factors are said to be requisites.