“Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ na mahapphalaṁ hoti na mahassādaṁ na phātiseyyaṁ. “Mendicants, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive. na phātiseyyaṁ → na phātiseyyāti (bj); na phātiseyyanti (sya-all, mr); na phātiseyyā (katthaci) Evaṁ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ na mahapphalaṁ hoti na mahassādaṁ na phātiseyyaṁ. When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive. Evamevaṁ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ na mahājutikaṁ na mahāvipphāraṁ. In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful. Evaṁ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ na mahājutikaṁ na mahāvipphāraṁ. When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful. Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ mahapphalaṁ hoti mahassādaṁ phātiseyyaṁ. When a field has eight factors a seed sown in it is very fruitful and rewarding and productive. Evaṁ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ mahapphalaṁ hoti mahassādaṁ phātiseyyaṁ. When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive. Evamevaṁ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsaṁ mahājutikaṁ mahāvipphāraṁ. In the same way, when an ascetic or brahmin has eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful. Evaṁ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsaṁ mahājutikaṁ mahāvipphāranti. When an ascetic or brahmin has these eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful. phalaṁ ve hoti sampadā. and its fruit is excellent.
Sāmaññaphalasutta The Fruits of the Ascetic Life 3. Sāmaññaphalapucchā 3. The Question About the Fruits of the Ascetic Life āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti; They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life. nhāpakā → nagāpakā (bj); nhāpikā (sya-all); nahāpakā (pts1ed) Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti? Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?” seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti; dn2 Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. And so, when I asked Pūraṇa Kassapa about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of inaction. evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. dn2 sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. And so, when I asked the bamboo-staffed ascetic Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration. evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. dn2 sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 ‘natthi, mahārāja, dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. ‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight. paro loko → paraloko (sya-all) | sammaggatā → samaggagatā (sya-all); samaggatā (mr) Itthaṁ kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. And so, when I asked Ajita of the hair blanket about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism. evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. dn2 sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely. evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. dn2 sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 Itthaṁ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. And so, when I asked the Jain Ñātika about the fruits of the ascetic life apparent in the present life, he answered with the fourfold restraint. evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. dn2 sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… whether there is fruit and result of good and bad deeds … natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… whether there is no fruit and result of good and bad deeds … atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… whether there both is and is not fruit and result of good and bad deeds … nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… whether there neither is nor is not fruit and result of good and bad deeds … Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping. evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. dn2 Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti. How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’ 4. Sāmaññaphala 4. The Fruits of the Ascetic Life 4.1. Paṭhamasandiṭṭhikasāmaññaphala 4.1. The First Fruit of the Ascetic Life āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti, They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”ti? Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?” yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti? If this is so, is there a fruit of the ascetic life apparent in the present life or not?” “Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti. “Clearly, sir, there is.” “Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti. “This is the first fruit of the ascetic life that’s apparent in the present life, which I point out to you.” 4.2. Dutiyasandiṭṭhikasāmaññaphala 4.2. The Second Fruit of the Ascetic Life “Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti? “But sir, can you point out another fruit of the ascetic life that’s likewise apparent in the present life?” Yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti? If this is so, is there a fruit of the ascetic life apparent in the present life or not?” “Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti. “Clearly, sir, there is.” “Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti. “This is the second fruit of the ascetic life that’s apparent in the present life, which I point out to you.” 4.3. Paṇītatarasāmaññaphala 4.3. The Finer Fruits of the Ascetic Life “Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti? “But sir, can you point out a fruit of the ascetic life that’s apparent in the present life which is better and finer than these?” Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti. And, great king, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.” Sāmaññaphalasuttaṁ niṭṭhitaṁ dutiyaṁ. "
‘pavattaphalabhojano bhavissāmī’ti. they will get by eating fallen fruit. Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati: Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking kudālapiṭakaṁ → kuddālapiṭakaṁ (bj, sya-all, pts1ed) ‘kandamūlaphalabhojano bhavissāmī’ti. they will get by eating tubers and fruit. Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati. Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame. Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati: Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a four-doored fire chamber at the crossroads and dwells there, thinking: ‘pavattaphalabhojano bhavissāmī’”ti? you will get by eating fallen fruit?” api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking ‘kandamūlaphalabhojano bhavissāmī’”ti? you will get by eating tubers and fruit?” api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti? Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?” api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking:
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” appaṭṭhataro → appatthataro (sya-all, km) | tividhāya yaññasampadāya → tividhayaññasampadāya (mr) " “Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. “There is, brahmin.” “Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “But what is it?” ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.” “Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti? “What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?” Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti. This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.” “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” “Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. “There is, brahmin.” “Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “But what is it?” “Yo kho, brāhmaṇa, cātuddisaṁ saṅghaṁ uddissa vihāraṁ karoti, ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. “When someone gives a dwelling specially for the Saṅgha of the four quarters.” “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” “Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. dn5 “Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? dn5 ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. dn5 “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” “Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. dn5 “Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? dn5 Ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. dn5 “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” “Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. “There is, brahmin. “Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? dn5 Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. … Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe… This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. … ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca. This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. 7. Sotāpattiphalasacchikiriyā 7. The Realization of the Fruit of Stream-Entry
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. “There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.” ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti. there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds— Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. for none of these things are true!” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. ‘There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti? dn23 itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? dn23 ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. dn23 “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds. ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.” “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti? there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’? ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? dn23 ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. dn23 “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. there is an afterlife. ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti? there is an afterlife? ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is an afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. there is an afterlife. ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. there is an afterlife.’ itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? there is an afterlife?” ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is an afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is an afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is an afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is an afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. there is no afterlife.” “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti. dn23 Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti? Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?” virūḷhiṁ → verūḷhiṁ (bj); viruḷhiṁ (sya-all, km moggalāne) Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti? Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?” Nanu mayaṁ, tāta uttara, puññatthikā dānasseva phalaṁ pāṭikaṅkhino”ti? Don’t we who seek merit expect some result from the offering?” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?” ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti. dn23
Sukataphalavipākamanubhosi. where he enjoyed the fruit of deeds well done. Upapajji sukataphalavipākamanubhutvā; where he enjoyed the fruits of deeds well done. Upapajji → upapajja (bj, pts1ed); dibbamupapajji (sya-all) Sahito purimakataphalaṁ anubhavati, For he still partakes of past deed’s fruit; Sahito → sa hi (bj); suhita (sya-all); sahī (pts1ed) Sukhapphalaṁ kariya sukhāni vindati; finding happiness as a fruit of happy deeds. Sugatīsu so phalavipākaṁ, In good rebirths he enjoyed the fruit Saggesu vedayittha puññaphalaṁ. and he experienced the fruit of good deeds in heaven. Veditvā so sucaritassa phalaṁ, Having experienced that fruit, Sugatīsu so phalavipākaṁ, In good rebirths he enjoyed the fruit Vācāsuciṇṇaphalamanubhavi, He enjoyed the fruit of his good verbal conduct, Saggesu vedayatha puññaphalaṁ. experiencing the fruit of good deeds in heaven. vedayatha → vedaya (bj); vedayitha (sya-all); vedayati (?) Veditvā so sucaritassa phalaṁ, Having experienced that fruit, Sukataphalavipākamanubhosi; where he enjoyed the fruit of deeds well done. Cavitvāna sukataphalavipākaṁ; With the remaining ripening of the fruit of good deeds,
‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti; ‘Since the work of the lay life has many requirements, duties, issues, and undertakings it is very fruitful. appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ pabbajjā kammaṭṭhānaṁ appaphalaṁ hotī’ti. But since the work of the renunciate has few requirements, duties, issues, and undertakings it is not very fruitful.’ Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; Some work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful. atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti; Some work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful. atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; Some work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful. atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Some work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful. Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? And what work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful? Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Farming. Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? And what work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful? Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Again, it is farming. Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? And what work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful? Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Trade. Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? And what work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Again, it’s trade. Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; The lay life is like farming in that it’s work with many requirements and when it fails it’s not very fruitful; evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. mn99 Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; but when it succeeds it is very fruitful. evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. mn99 Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; The renunciate life is like trade in that it’s work with few requirements and when it fails it’s not very fruitful; evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. mn99 Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; but when it succeeds it is very fruitful.” evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti. mn99 Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?” katamettha → kamettha (bj, sya-all, km, pts1ed) “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti. “Generosity.”
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’. This being so, your exertion and striving are fruitless.’ Evaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ. That’s how exertion and striving is fruitless. Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ? And how is exertion and striving fruitful? Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That’s how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That too is how exertion and striving is fruitful. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. That too is how exertion and striving is fruitful.
‘āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; ‘If you make a wish and lead the spiritual life, you can’t win the fruit. anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; If you don’t make a wish and lead the spiritual life, you can’t win the fruit. āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit. āsañca anāsañcepi → āsañca anāsañca cepi (aṭṭha.) nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’ ‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; ‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish, anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; you don’t make a wish, āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; you both do and do not make a wish, nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. or you neither do nor don’t make a wish. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish, anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; you don’t make a wish, āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; you both do and do not make a wish, nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti. or you neither do nor don’t make a wish.’ āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. mn126 āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. mn126 Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti. mn126 Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish, anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; they don’t make a wish, āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; they both do and do not make a wish, nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. or they neither do nor don’t make a wish. Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; And so it is for any ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish. anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. mn126 Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. mn126 Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. mn126 Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. mn126 Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; There are some ascetics and brahmins who have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish, anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; they don’t make a wish, āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; they both do and do not make a wish, nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. or they neither do nor do not make a wish. Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. mn126 Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. mn126 Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. mn126 Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; mn126 anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; mn126 āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; mn126 nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. mn126 Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit.
Arahattaphalasacchikiriyāya paṭipanne dānaṁ deti— One gives a gift to someone practicing to realize the fruit of perfection. Anāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti— One gives a gift to someone practicing to realize the fruit of non-return. Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti— One gives a gift to someone practicing to realize the fruit of once-return. Sotāpattiphalasacchikiriyāya paṭipanne dānaṁ deti— One gives a gift to someone practicing to realize the fruit of stream-entry. Tatrānanda, tiracchānagate dānaṁ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṁ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṁ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe. Now, Ānanda, gifts to the following persons may be expected to yield the following returns. To an animal, a hundred times. To an unethical ordinary person, a thousand. To an ethical ordinary person, a hundred thousand. To an outsider free of sensual desire, 10,000,000,000. But a gift to someone practicing to realize the fruit of stream-entry may be expected to yield incalculable, immeasurable returns. How much more so a gift to a stream-enterer, someone practicing to realize the fruit of once-return, a once-returner, someone practicing to realize the fruit of non-return, a non-returner, someone practicing to realize the fruit of perfection, a perfected one, or an independent Buddha? How much more so a Realized One, a perfected one, a fully awakened Buddha? Na tvevāhaṁ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṁ dānaṁ mahapphalataraṁ vadāmi. But I say that there is no way a personal offering can be more fruitful than one bestowed on a Saṅgha. Abhisaddahaṁ kammaphalaṁ uḷāraṁ, trusting in the ample fruit of deeds, Anabhisaddahaṁ kammaphalaṁ uḷāraṁ, not trusting in the ample fruit of deeds, Anabhisaddahaṁ kammaphalaṁ uḷāraṁ, not trusting in the ample fruit of deeds, Na taṁ dānaṁ vipulapphalanti brūmi. I declare that gift is not very fruitful. Abhisaddahaṁ kammaphalaṁ uḷāraṁ, trusting in the ample fruit of deeds, Taṁ ve dānaṁ vipulapphalanti brūmi. I declare that gift is abundantly fruitful. Abhisaddahaṁ kammaphalaṁ uḷāraṁ, trusting in the ample fruit of deeds,