Dighanikaya 5.349_3

5.349_3

Daṇḍappahārāti – ‘‘paṭipāṭiyā tiṭṭhatha tiṭṭhathā’’ti ujuṃ gantvā gaṇhatha gaṇhathāti ca ādīni vatvā dīyamānā daṇḍappahārāpi galaggāhāpi dissanti. Ayaṃ kho, brāhmaṇa, hetu…pe… mahānisaṃsatarañcāti. Ettha yasmā mahāyaññe viya imasmiṃ salākabhatte na bahūhi veyyāvaccakarehi vā upakaraṇehi vā attho atthi, tasmā etaṃ appaṭṭhataraṃ. Yasmā cettha na bahūnaṃ kammacchedavasena pīḷāsaṅkhāto samārambho atthi, tasmā appasamārambhataraṃ. Yasmā cetaṃ saṅghassa yiṭṭhaṃ pariccattaṃ, tasmā yaññanti vuttaṃ, yasmā pana chaḷaṅgasamannāgatāya dakkhiṇāya mahāsamudde udakasseva na sukaraṃ puññābhisandassa pamāṇaṃ kātuṃ, idañca tathāvidhaṃ. Tasmā taṃ mahapphalatarañca mahānisaṃsatarañcāti veditabbaṃ. Idaṃ sutvā brāhmaṇo cintesi – idampi niccabhattaṃ uṭṭhāya samuṭṭhāya dadato divase divase ekassa kammaṃ nassati. Navanavo ussāho ca janetabbo hoti, atthi nu kho itopi añño yañño appaṭṭhataro ca appasamārambhataro cāti. Tasmā ‘‘atthi pana, bho gotamā’’tiādimāha. Tattha yasmā salākabhatte kiccapariyosānaṃ natthi, ekena uṭṭhāya samuṭṭhāya aññaṃ kammaṃ akatvā saṃvidhātabbameva. Vihāradāne pana kiccapariyosānaṃ atthi. Paṇṇasālaṃ vā hi kāretuṃ koṭidhanaṃ vissajjetvā mahāvihāraṃ vā, ekavāraṃ dhanapariccāgaṃ katvā kāritaṃ sattaṭṭhavassānipi vassasatampi vassasahassampi gacchatiyeva. Kevalaṃ jiṇṇapatitaṭṭhāne paṭisaṅkharaṇamattameva kātabbaṃ hoti. Tasmā idaṃ vihāradānaṃ salākabhattato appaṭṭhataraṃ appasamārambhatarañca hoti. Yasmā panettha suttantapariyāyena yāvadeva sītassa paṭighātāyāti ādayo navānisaṃsā vuttā, khandhakapariyāyena.

‘Blows with sticks’: Having said, ‘Stand in line! Stand!’, ‘Go straight and take it! Take it!’, and so on, even blows with sticks and seizures by the throat are seen to be given. ‘This, brahmin, is the cause …pe… and of greater benefit’: Here, since in this ticket meal, unlike in a great sacrifice, there is no need for many attendants or equipment, it therefore involves less trouble. And since here there is no undertaking in the sense of harassment through interrupting the work of many, it therefore requires less preparation. And since this is offered and given up to the Saṅgha, it is therefore called a sacrifice. Furthermore, since with an offering endowed with the six factors, just like the water in the great ocean, it is not easy to measure the flood of merit, and this is of such a kind, therefore it should be understood as bearing greater fruit and being of greater benefit. Having heard this, the brahmin thought: ‘Even when giving this regular meal, rising and preparing it, the work of one person is lost day by day. Fresh enthusiasm must also be aroused. Is there, perhaps, another sacrifice involving even less trouble and requiring even less preparation than this?’ Therefore he said: ‘Is there, however, Master Gotama?’, and so forth. There, since in ticket meals there is no end to the duty, one must manage it indeed, rising and preparing it, without doing other work. In the gift of a monastery, however, there is an end to the duty. For whether causing a leaf hut to be made or a great monastery by spending ten million in wealth, having made a single expenditure of wealth, that which is built lasts for seven or eight years, or a hundred years, or a thousand years. One has only to perform mere repairs in dilapidated and fallen places. Therefore, this gift of a monastery involves less trouble and requires less preparation than a ticket meal. Since, furthermore, nine benefits are spoken of here in the discourse method beginning with: ‘Just for warding off the cold,’ according to the Khandhaka method: