Karma-vibhaṅga
The Analysis of Deeds

[62-80: Wholesome Deeds]

[62. Saluting the Memorial Buildings in the Middle Country]

Katame daśānuśaṁsā Madhyadeśe catur-mahā-caitya-Lumbinī-Mahā-bodhi-prabhtiṣu Tathāgata-caityāñjali-karma-praṇipāte?
What are the ten advantages In what follows the text usually specifies ten advantages, but then the list given is often longer, or shorter than ten. As we can see in this first list it is indisputably twelve. of saluting with reverence the memorial buildings of the Realised One in the Middle Country, the four great memorial buildings in Lumbinī, Mahābodhi and so on?

Ucyate:
It is said:

Madhyadeśe janma pratilabhate.
One obtains a birth in the Middle Country. [1]

Udārāṇi ca vastrāṇi pratilabhate.
One obtains excellent clothes. [2]

Udāraṁ kulam pratilabhate.
One obtains an excellent family. [3]

Udāraṁ vayaḥ pratilabhate.
One obtains an excellent age. [4]

Udāraṁ svaram pratilabhate.
One obtains an excellent voice. [5]

Udārām pratibhānatām pratilabhate.
One obtains excellent intelligence. [6]

Udārāṁ śraddhām pratilabhate.
One obtains excellent faith. [7]

Udāraṁ śīlam pratilabhate.
One obtains excellent virtue. [8]

Udāraṁ śrutam pratilabhate.
One obtains excellent fame. [9]

Udāraṁ tyāgam pratilabhate.
One obtains excellent generosity. [10]

Udārāṁ smtim pratilabhate.
One obtains an excellent memory. [11]

Udārām prajñām pratilabhate.
One obtains excellent wisdom. [12]

62a

Asyoddānam:
This is the summary:

Deśa-vastra-kula-rūpa-svara-pratibhānatā-śraddhā-śīla-śruta-tyāgān smtimān bhavati prajñāvān.
There is country, land, family, form, voice, improvisation, faith, virtue, learning, generosity, mindfulness and wisdom.

Tathāgatasya Buddha-prasādaṁ ktvāñjaliṁ,
Having paid respects at the Realised One’s Buddha-palace,

labhate dhīraḥ saprajña udāram āśrava-kṣayam.
one will receive intelligence, wisdom, nobility, and the destruction of the pollutants.

62b

Uktaṁ ca sūtre:
And this is said in the discourse: The discourse is unfortunately not known.

“Ye kecid Ānanda caitya-caryāṁ caramāṇāḥ prasanna-cittāḥ kālaṁ kariṣyanti,
“Ānanda, whoever walks around the the memorial buildings with a confident mind will (eventually) die,

yathā bhallo nikṣiptaḥ pthivyāṁ tiṣṭhate,
and, just as the arrow falls to earth and remains there,

evaṁ kāyasya bhedāt svargeṣūpapatsyanti.”
so with the break up of the body they will be reborn in heaven.”

[63. Saluting the Memorial Buildings (Elsewhere)]

Katame daśānuśaṁsās Tathāgata-caitya-vandanāyām?
What are the ten advantages of worshipping the memorial buildings of the Realised One (elsewhere)?

Ucyate:
It is said:

Abhirūpo bhavati.
One becomes handsome. [1]

Susvaraḥ.
Has a good voice. [2]

Ādeyavākyaḥ.
Has acceptable speech. [3]

Pariṣadam upasaṁkrāntaḥ pariṣadam āvarjayati.
Walking into an assembly one propitiates the assembly. [4]

Priyo bhavati deva-manuṣyāṇām.
One is dear to gods and men. [5]

Maheśākhyo bhavati.
One is distinguished. [6]

Maheśākhyaiḥ samāgamo sattvaiḥ bhavati.
One has the society of distinguished people. [7]

Buddhair Buddha-śrāvakaiś ca samāgamo bhavati.
One has the society of Buddhas and the Buddhas’ disciples. [8]

Mahā-bhogo bhavati.
One has great wealth. [9]

Svargeṣūpapadyate.
One is reborn in the heavens. [10]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [11]

Ime daśānuśāṁsās Tathāgata-caitya-vandanāyāḥ.
These are the ten advantages of worshipping the memorial buildings of the Realised One (elsewhere).

[64. Giving a Parasol]

Katame daśānuśaṁsāś chattra-pradānasya?
What are the ten advantages of giving a parasol?

Ucyate:
It is said:

Chattra-bhūto bhavati lokasya.
One has the nature of being a parasol for the world. I.e. keeping others from overheating. [1]

Anavatapto bhavati kāyena.
One is not overheated in body. [2]

Anavatapto bhavati cittena.
One is not overheated in mind. [3]

Ādhipatya-saṁvartanīyaṁ cānena karma ktam bhavaty upacitam.
All deeds done are blameless and lead to sovereignty accumulate. [4]

Punaḥ punaś ca rājā bhavati cakravartī.
Again and again one becomes a king, a universal monarch. [5]

Maheśākhyo bhavati.
One is distinguished. [6]

Maheśākhyaiḥ sattvaiḥ samāgamo bhavati.
One has the society of distinguished people. [7]

Buddhair Buddha-śrāvakaiś ca samāgamo bhavati.
One has the society of Buddhas and Buddhas’ disciples. [8]

Mahābhogo bhavati.
One has great wealth. [9]

Svargeṣūpapadyate.
One is reborn in the heavens. [10]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [11]

64a

Atra Gaṅgāsaṁtāre Bhagavataḥ Pratyeka-buddhasya stūpe dattasya chattrasya vipāko varṇyate.
Here we can praise the Fortunate One who crossed the Gaṅga as a result of giving a parasol to the stūpa of an Independent Buddha. The story of the Buddha’s crossing the Gaṅgā on his last journey is told in the Maha-parinibbana-sutta, DN 16. The giving of the parasol is remembered in the Mūla-sarvāstivāda-vinaya, Oṣadhivastu.

64b

Yathā cārya-Sundaranando vyākaroti:
Just as the noble Sundarananda explained:

“Jentākasya ca snānena, We should not count sn- as making position here. tālasyālepanena ca, The metre is Śloka.
“Through a steam bath for bathing, and a covering of golden orpiment,

ekacchattra-pradānāc ca, prāptā me suvarṇa-varṇatā.”
and the giving of one parasol, I have attained a golden complexion.”

Evam-ādi chattra-pradānasya vipāko vaktavyaḥ.
Thus the result of giving a parasol and so on should be spoken of.

Āha ca:
And he said:

“Yad dhāryate pravara-daṇḍam udāra-rūpaṁ, The metre is Vasantatilakā.
° “He who has a large parasol carried (over him), that has beautiful handles, superior form,

kodaṇḍa-dāma-parimaṇḍita-vasti-kośam
with a sheath and fringes decorated with wreaths and bows,

chattraṁ viśālam amalaṁ, śaśi-maṇḍalābham –
that is stainless like the light of the circle of the moon –

chattra-pradāna-janitena jagad-dharasya.
that is occasioned by the gift of a parasol to the lord of the world.

Śrī-cihna-bhūtam maṇi-hema-daṇḍam, The metre is Upajāti.
A sign of glory, having a bejewelled and golden handle,

paṭojjvalaṁ kāñcanam ātapatram,
a large umbrella that has a fiery golden cloth,

yad dhāryate mūrdhni narādhipasya –
that is carried above the head of the prince –

chattra-pradānena jagad-dharasya.”
that is occasioned by the gift of a parasol to the lord of the world.”

Ime daśānuśaṁsaś chattra-pradānasya.
These are the ten advantages of giving a parasol.

[65. Giving a Temple Bell]

Katame daśānuśaṁsā ghaṇṭā-pradānasya?
What are the ten advantages of giving a temple bell?

Ucyate:
It is said:

Abhirūpo bhavati.
One becomes handsome. [1]

Susvaro bhavati.
One has a good voice. [2]

Manojña-bhāṣī bhavati.
One has pleasing speech. [3]

Kalaviṅkaruta-bhāṣī bhavati.
One has speech like a cuckoo. [4]

Ādeyavākyo bhavati.
One has acceptable speech. [5]

Nityaṁ samprahāryajāto bhavati.
One always has causes for joy. [6]

Punaḥ punar ānandaṁ śabdaṁ śṇoti.
Again and again one hears sounds that are joyous. [7]

Svargeṣūpapadyate.
One is reborn in the heavens. [8]

Mahā-bhogaś ca bhavati.
One has great wealth. [9]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [10]

65a

Yathā Viśākhayā Mgāra-mātrā Bhagavān pṣṭaḥ:
Just as when Viśākha, Mgāra’s mother, asked the Fortunate One:

“Katham mama prāsāde nityaṁ kālam pañcāṅgikaṁ tūryaṁ sadaiva vadet?”
“How can I make a musical instrument having the five qualities sound in my palace at all times?”

Bhagavān āha:
The Fortunate One said:

“Sarva-svaropetāṁ ghaṇṭām āropaya,
“Hang a bell that is endowed with all (five) sounds,

evaṁ te nityaṁ kālam prāsāde pañcāṅgik-tūrya-śabdo bhaviṣyati, anavadyaś ca.”
in this way you can make a musical instrument having the five qualities sound in your palace at all times, and it will be faultless.”

Ime daśa guṇā ghaṇṭā-pradānasya.
These are the ten virtues of giving a temple bell.

[66. Giving Clothes]

Katame daśa guṇā vastra-pradānasya.
What are the ten virtues of giving clothes.

Ucyate:
It is said:

Ślakṣṇa-chavir bhavati.
One has soft skin. [1]

Snigdhac-chavir bhavati.
One has smooth skin. [2]

Na ca rajaś cailaṁ kāye śliṣyati.
Dust does not stick to the cloth or his body. [3]

Hrīrapatrāpya-sampanno bhavati.
One is endowed with conscience and shame. [4]

Priya-darśano bhavati.
One is pleasant looking. [5]

Prabhūta-vastro bhavati.
One has abundant clothing. [6]

Lābhī ca bhavati sūkṣmāṇāṁ vastrāṇām āstaraṇānām.
One receives clothes and spreadings that are delicate. [7]

Mahā-bhogo bhavati.
One has great wealth. [8]

Svargeṣūpapadyate.
One is reborn in the heavens. [9]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [10]

66a

Yathoktaṁ Bhagavatā Devatā-sūtre.
Just as was said by the Fortunate One in the Discourse about the Gods.

Vastra-prado bhavati varṇavān.
Giving clothes one has (a beautiful) complexion. cf. SN 1.42, Kiṁ-dada-sutta: vatthado hoti vaṇṇado; from a gift of clothes there is a gift of beauty.

Ime daśa guṇānuśaṁsā vastra-pradānasya.
These are the ten virtuous advantages of giving clothes.

[67. Giving Seats]

Katame daśānuśaṁsā āsana-pradānasya?
What are the ten advantages of giving seats?

Ucyate:
It is said:

Guru-sthānīyo bhavati lokasya.
One stands firmly in the world. [1]

Priya-darśano bhavati.
One is pleasant looking. [2]

Prāsādiko bhavati.
One is amiable. [3]

Paṇḍita-janābhigamyo bhavati.
One is visited by wise people. [4]

Yaśaḥ kīrtiś cāsya loke prathitā bhavati.
One’s fame and renown increase in the world. [5]

Sukha-saumanasya bahulo bhavati.
One has much happiness and satisfaction. [6]

Svadeśe ’bhiramati.
One delights in his own country. [7]

Āsanair avaikalyam bhavati.
One has a sufficiency of seats. [8]

Upasthāyakair avaikalyam bhavati.
One has a sufficiency of servants. [9]

Mahā-bhogaś ca bhavati.
One has great wealth. [10]

Svargeṣūpapadyate.
One is reborn in the heavens. [11]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [12]

Ime daśa guṇā āsana-pradānasya.
These are the ten virtues of giving seats.

[68. Giving Vessels]

Katame daśānuśaṁsā bhājana-pradānasya?
What are the ten advantages of giving vessels?

Ucyate:
It is said:

Bhājana-bhūto bhavati.
One becomes a vessel (for the Dharma). [1]

Guṇānāṁ snigdha-saṁtatir bhavati.
One’s virtues are smooth and uninterrupted. [2]

Na ca tṣā-bahulo bhavati.
One does not have great thirst. [3]

Tṣārtasya pānīyam prādur-bhavati.
When suffering from thirst, water appears. [4]

Na ca preteṣūpapadyate.
One is not reborn amongst the pretas. [5]

Bhājanair avaikalyam bhavati.
One has a sufficiency of containers. [6]

Mahābhogaś ca bhavati.
One has great wealth. [7]

Svargeṣūpapadyate.
One is reborn in the heavens. [8]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [9]

Ime daśānuśaṁsā bhājana-pradānasya.
These are the ten advantages of giving containers.

[69. Giving Food]

Katame daśānuśaṁsā bhojana-pradānasya?
What are the ten advantages of giving food?

Ucyate:
It is said:

Balavān bhavati.
One becomes strong. cf. SN 1.42, Kiṁ-dada-sutta: annado balado hoti; from a gift of food there is a gift of strength. [1]

Varṇavān bhavati.
One becomes beautiful. [2]

Sukhito bhavati.
One becomes happy. [3]

Pratibhānavān bhavati.
One becomes intelligent. [4]

Dīrghāyur bhavati.
One has long life. [5]

Mahājanābhigamyo bhavati.
One is visited by the populace. [6]

Priya-darśano bhavati.
One is pleasant looking. [7]

Mahā-bhogaś ca bhavati.
One has great wealth. [8]

Svargeṣūpapadyate.
One is reborn in the heavens. [9]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [10]

69a

Yathoktam Bhagavatā Vaiśālyāṁ Siṁhasya rāja-putrasya:
Just as the Fortunate One said to prince Siṁha in Vaiśālī: cf. AN 5.34, Sīha-senāpati-sutta, where the protagonist is identified as general Sīha. Dāyako, Sīha, dāna-pati bahuno janassa piyo hoti manāpo … dāyakaṁ dāna-patiṁ santo sappurisā bhajanti … dāyakassa dāna-patino kalyāṇo kitti-saddo abbhuggacchati … dāyako dāna-pati yaṁ yad-eva parisaṁ upasaṅkamati … visārado upasaṅkamati amaṅku-bhūto … dāyako dāna-pati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati; a supporter, Sīha, a gift-master, is dear and pleasing to many folk … (for) a supporter, a gift-master, there is association with good people, for a supporter, a gift-master, a beautiful sound of renown arises, a supporter, a gift-master, approaches an assembly … confidently, approaches without being downcast … a supporter, a gift-master, when the body breaks up, at the time of death, is reborn in a happy destination, in the heavenly world.

“Dadan Siṁha priyo bhavati,
“Through giving, Siṁha, there is endearment,

santo janā bhajanti,
there is association with good people,

kalyāṇa-śabdo bhavati,
there is a beautiful reputation,

viśāradaḥ parṣadam avagāhati,
one enters the assembly confidently,

kāla-gato deveṣūpapadyate.”
at death one is reborn amongst the gods.”

Gāthā coktā:
Also he spoke this verse:

“Te tatra nandanti ramanti ca modayanti, In Pāḷi the verse reads: AN 5.34, Sīha-senāpati-sutta: Te tattha nandanti ramanti modare, samappitā kāma-guṇehi pañcahi, katvāna vākyaṁ asitassa tādino, ramanti sagge Sugatassa sāvakā, there they rejoice, delight and are gladdened, endowed with the five strands of pleasure, having carried out the command of the detached one, the disciples of the Happy One rejoice in heaven. It is a regular Jagatī verse. Here the first line is a defective Vasantatilakā (we should probably drop ramanti and read it as Tṣṭubh); the other lines are Jagatī; in d we need to count the first two syllables of Sugata as resolved, and śv- as not making position for the metre to be right.
“There they rejoice, delight and are gladdened,

samarpitāḥ kāma-guṇeṣu pañcasu,
endowed with the five strands of pleasure,

ktvā hi vākyam amitasya tāyino,
having carried out the command of the one of boundless virtue,

modanti te Sugata-varasya śrāvakāḥ.”
the disciples of the noble Happy One are gladdened.”

“Etad dānasya phalam,” Bhagavatoktam,
“This is the fruit of giving,” said the Fortunate One,

“svargeṣūpapadyate kṣipraṁ ca parinirvāti.”
“one is reborn in the heavens and quickly attains final Nirvāṇa.”

Āha ca:
And he said:

“Nānā-rasa-vyañjana-supraṇītaṁ, The metre is Upajāti.
“Various excellent tastes and seasonings,

kāle śubhaṁ gandha-rasopapannam,
at the right time lovely fragrant tastes arise,

dadāti yaḥ pātram, avekṣya dānaṁ,
giving a bowl, after considering the gift,

sad-ārya-saṁghasya guṇān vicintya,
after reflecting on the virtues of the truly noble Saṅgha,

āyuś ca varṇaṁ ca yaśo balaṁ ca
long life, beauty, fame and strength

samprāpya, bhogān pratibhāṁ sukhaṁ ca,
are attained, wealth and happiness are received,

divīha caiva prathitottama-śrīḥ,
in heaven and here (on earth) he has renown and the utmost fame,

sukhāt sukhaṁ yāti, vimokṣam ante.”
he goes from happiness to happiness, and has release at the end.”

Ime daśa guṇā bhojana-pradānasya.
These are the ten virtues of giving food.

[70. Giving Vehicles]

Katame daśa guṇā yāna-pradānasya?
What are the ten virtues of giving vehicles?

Ucyate:
It is said:

Sukumāra-caraṇo bhavati.
One has tender feet. [1]

Supratiṣṭhita-caraṇo bhavati.
One stands firm on his feet. [2]

Mārga-klamatho na bhavati.
One doesn’t get exhausted on the road. [3]

Na ca bahv-amitro bhavati.
One doesn’t have many enemies. [4]

Punaḥ punaḥ ddhipādān pratilabhate.
Again and again one attains the bases of success. [5]

Hastyaśvādibhir yānair avaikalyam bhavati.
One has a sufficiency of vehicles, elephants and horses and so on. [6]

Mahā-bhogaś ca bhavati.
One has great wealth. [7]

Svargeṣūpapadyate.
One is reborn in the heavens. [8]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [9]

70a

Yathā coktaṁ Devatāsūtre:
Just as it was said in the Discourse about the Gods:

Yānadaḥ sukhito bhavati,
Giving a vehicle one has happiness, cf. SN 1.42, Kiṁ-dada-sutta: yānado sukhado hoti; from a gift of vehicles there is a gift of happiness.

yo dadāty upānahau.
whoever gives sandals.

70b

Yathā coktam Abhidharme Cakravarti-sūtre:
Just as it is said in the discourse about the Universal Monarch in the Abhidharma:

“Katamasya karmaṇo vipākena rājā cakravartī hasty-aśvādīni vāhanāni pratilabhate?
“What is the deed the result of which is to be a king, a universal monarch, and receive elephants, horses and so on as vehicles?

Dīrgha-rātraṁ rājā cakravartī mātaraṁ vā pitaraṁ vopādhyāyaṁ vā skandhena,
For a long time a king, a universal monarch, carried his mother and father or preceptor on his shoulders,

vahati vā vāhayati vā hasty-aśvādibhiḥ śivikāyānair vā vahati vā.
or had them transported on a vehicle, by elephant, horse and so on, or by a palanquin.

Durga-saṁkramaṁ vā karoti setu-bandhaṁ karoti,
At a place difficult to cross he makes a bridge,

upānaha-pradānāni vā dadāti.
or he gives gifts of sandals.

Kāruṇyena mahāṭavyāṁ sārtham atikrāmayati.
Out of kindness he helps a caravan cross over a great forest.

Tasya karmaṇo vipākena rājā cakravartī hasty-aśvādīni pratilabhate.
For this deed the result is he is a king, a universal monarch, and receives elephants, horses and so on.

Tatrārūḍhaḥ samudra-paryantām pthivīṁ divasa-catur-bhāgena paryaṭati.”
Mounted on these he roams around the earth to the seas at its edge in just a quarter of a day.”

Ime daśa guṇā yāna-pradānasya.
These are the ten virtues of giving vehicles.

[71. Giving Refuge]

Katame daśa guṇāḥ pratiśraya-pradānasya?
What are the ten virtues of giving refuge?

Ucyate:
It is said:

Rājā bhavati prādeśikaḥ.
One becomes king of the district. [1]

Rājā bhavati māṇḍalikaḥ.
One becomes king of the province. [2]

Rājā bhavati Jambudvīpādhipatiḥ.
One becomes king and lord of Jambudvīpa. [3]

Rājā bhavati dvīpa-dvayādhipatiḥ.
One becomes king and lord of two continents. [4]

Rājā bhavati dvīpa-trayādhipatiḥ.
One becomes king and lord of three continents. [5]

Rājā bhavati catur-dvīpādhipatiś cakravartī.
One becomes king, lord and universal monarch of four continents. [6]

Mahā-bhogaś ca bhavati.
One has great wealth. [7]

Svargeṣūpapadyate.
One is reborn in the heavens. [8]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [9]

71a

Yathā Sumedhāyā bhikṣuṇyā gāthā:
Just as with the verses of the nun Sumedhā: cf. Thī 520, Sumedhā: Bhagavati Koṇāgamane, saṅghārāmamhi nava-nivesamhi, sakhiyo tisso janiyo, vihāra-dānaṁ adāsimha; in the Fortunate Koṇāgamaṇa’s (time) a dwelling for the Saṅgha, a new building, a gift of a monastery was given by three friends.

“Bhagavati Konāgamunau Saṁghārāme ca niveśe, Thig 520: Bhagavati Koṇāgamane, saṅghārāmamhi navanivesamhi, sakhiyo tisso janiyo, vihāra-dānaṁ adāsimha; the verse in Pāḷi is a perfect Ariyā, but the verse here is defective, lacking a gaṇa in each line, as though the reciter did not understand the metre.
“Under the Fortunate Konāgamuna a residence for the Saṅgha,

sakhyas trayo vayaṁ sa – vihāraṁ dadau pūrvam.”
was given by we three friends – formerly we gave a monastery.”

Etā gāthā Sumedhāyāḥ.
These are the verses of Sumedhā.

Dharmadinnā ca bhikṣuṇī, Viśākhyā ca Mgāra-mātā,
The nun Dharmadinnā and Viśākhā, Mgāras mother, In Pāḷi the friends are identified with Dhanañjānī and Khemā, in the Pāḷi commentary to the Therīgāthā they are said to have given a great park to the Buddha. The results though are similar.

tābhiḥ pūrvaṁ daridra-strībhiś,
were formerly poor women,

catvāri kāṣṭhāni nikhanya, kāśa-kaṭakam upari,
they erected four sticks, with a straw thatch over them,

dattvā Bhagavān Konāgamunir Buddho nimantritaḥ.
and after giving it, they invited the Fortunate Konāgamuna (to stay there).

Sa tatra bhikṣubhiḥ sārdham muhūrtaṁ viśrāntaḥ.
He rested there for a moment with his monks.

Tābhiś cittāni prasāditāni.
Their minds were full of faith.

Tena karmaṇā śata-sahasraṁ vārān deveṣūpapannāḥ.
Through this deed they were reborn amongst the gods one hundred thousand times.

Aparimitāni cakravarti-rāṣṭrāny anubhūtāni.
Countless times they reigned as universal monarchs.

Sumedhā-gāthāś cāsminn arthe sarvā vistareṇa pratyekam avagantavyāḥ.
The meaning of each of the verses of Sumedhā are to be understood (like this) in detail.

Ime daśa guṇāḥ pratiśraya-pradānasya.
These are the ten virtues of giving refuge.

[72. Giving Drinks]

Katame daśa guṇāḥ pānaka-pradānasya?
What are the ten virtues of giving drinks?

Ucyate:
It is said:

Sarvendriya-sampanno bhavati.
One is endowed with all the faculties. [1]

Prasanna-vadano.
Has a clear face. [2]

Viśuddha-lalāṭaḥ.
A pure forehead. [3]

Snigdhac-chaviḥ.
Smooth skin. [4]

Saṁgata-bhāṣī bhavati.
One has agreeable speech. [5]

Na ca tṣā-bahulo bhavati.
One is never greatly thirsty. [6]

Tṣitasya pānīyam prādur-bhavati.
When one is thirsty water appears. [7]

Na ca preteṣūpapadyate.
One is not reborn amongst the pretas. [8]

Mahā-bhogaś ca bhavati.
One has great wealth. [9]

Svargeṣūpapadyate.
One is reborn in the heavens. [10]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [11]

72a

Yathā cāha:
Just as it was said: No parallel to these verses are known. The metre is Upajāti.

“Manojña-varṇaṁ rasa-gandha-yuktaṁ,
“Pleasant in colour, together with taste and smell,

sarvendriya-prīti-vivardhanaṁ ca,
promoting joy in all the faculties,

akālikaṁ sat-puruṣa-praśastaṁ,
timeless, commended by good people,

dadāti Saṁghāya tu pānakaṁ yaḥ.
(this is the result for) whoever gives drinks to the Saṅgha.

Sakt-pipāsā-vigato viśoko,
Immediately free from thirst, without grief,

rasān pradhānāñ caturonubhūya,
experiencing the four main flavours,

jagac ca Saddharma-rasena tarpya,
satisfying the world with the taste of the True Dharma,

tṣā-kṣayaṁ yāti sukhaṁ sukhena.”
with thirst destroyed he goes from happiness to happiness.”

Ime daśa guṇāḥ pānakapradānasya.
These are the ten virtues of giving drinks.

[73. Giving Garlands]

Katame daśa guṇā mālā-pradānasya?
What are the ten virtues of giving garlands?

Ucyate:
It is said:

Mālā-bhūto bhavati lokasya.
One becomes like a garland to the world. [1]

Kāyād daurgandhyam apaiti.
Bad odour of the body disappears. [2]

Saugandhyam prādur-bhavati.
Good odour appears. [3]

Nitya-sugandho nityālaṁkto bhavati.
There is always a pleasant smell and ornaments. [4]

Abhedyaparivāro bhavati.
One’s following is undivided. [5]

Sarva-jana-priyo bhavati.
One is dear to all people. [6]

Mahā-bhogaś ca bhavati.
One has great wealth. [7]

Svargeṣūpapadyate.
One is reborn in the heavens. [8]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [9]

73a

Āha ca:
And it is said:

“Mālyaṁ vicitram pravaraṁ sugandhaṁ, The metre is Upajāti.
“Beautiful and excellent garlands which smell sweet,

praharṣaṇam prīti-karaṁ narāṇām,
that uplift people and makes them joyous,

prasanna-citto muni-dhātu-garbhe
° whoever, with confident mind, gives

Tathāgatebhyaś ca dadāti yo vai,
to the relic casket of a silent one, and a Realised One,

sa divya-mālyābharaṇojjvalāṅgaḥ,
his limbs shine with divine ornamental garlands,

śrīmat sukham prāpya divīha caiva,
he attains glory and happiness here and in heaven,

bodhyaṅga-dāma-pratibhūṣitātmā,
he worships with the wreath of the factors of awakening,

mokṣam paraṁ yāti, guṇāgra-gandhaḥ.”
he goes to the higher release, smelling of higher virtue.”

73b

Tathānyatarasya daridra-gha-pater duhitā.
So it was with the daughter of a certain poor householder. Her story seems to be only recorded here.

Sā khalu dvāre sthitā jana-padaṁ sarvālaṁkāra-bhūṣitam paśyati utsave ramamāṇam.
As she stood at the door she saw all the ornaments and decorations of the people enjoying the festival.
Sā pitaram āha:
She said to her father:

“Mām apy alaṁkuruṣveti.”
“It would be suitable for me too!”

Pitāha:
Her father said:

“Kutosmākaṁ daridrāṇām alaṁkāraḥ?
“Where are the ornaments for poor folk?

Eṣa jana-padaḥ kta-puṇyonekaśo
These people have made uncountable merit

Buddhe Bhagavati ktādhikāraḥ.”
by doing their duty to the Buddha, the Fortunate One.”

Tena ca karmaṇā Karṇesumanasya sthavirasyāvadānaṁ vistaraśas tasyoktam.
And he spoke extensively about the deed of the elder Karṇesumana in the tradition. Mentioned also in 74 below where it is explained he gave a flower at a stūpa and received a great reward.

Evam alpo ’pi Bhagavati ktaḥ prasādo mahā-phalo bhavati.
Thus even a little (deed) done with faith in the Fortunate One has great fruit.

Tayā pitātīvoparodhitaḥ prayaccha:
Her father, exceedingly disturbed, made an offer:

“Mama kiṁcid eṣograto vihāraḥ atra Bhagavataḥ pūjām upacariṣyāmīti.”
“I will give something of mine there at the monastery of the Fortunate One.”

Tena duḥkhārtena vibhavevidya-māne, palāla-mayīm mālāṁ ktvā, dattā.
Being short of riches, with much difficulty, having made a garland out of straw he gave that (to her).

Sā tām palāla-mayīm mālāṁ ghya Buddha-pratimāyāḥ śirasi dattvā,
Taking the garland made of straw she placed it on the head of the Buddha statue,

pādayoḥ praṇipatya āha:
and worshipping at its feet, she said:

“Bhagavann anena kuśala-mūlena saṁsāre saṁsaratyā mā bhūyaḥ dāridryaṁ syād iti!”
“Fortunate One, by this wholesome root while running on through saṁsāra may I never be poor again!”

Tasyāḥ prasāda-jātāyās tad ahar eva mānuṣyaṁ strī-bhāvam atikrāntaṁ divyaṁ rūpam prādur-bhūtam.
Confidence arose in her and that very day she surpassed the state of a human woman and appeared in a divine form.

Tad-viṣaya-prativāsinā ca rājñāgra-devī sthāpitā.
The lord of the country established her as chief queen.

Kāla-gatā deveṣūpapannā.
(Later) she died and was reborn amongst the gods.

Paścime ’pi ca bhave Campāyām agra-kulikasya duhitā pratyājātā.
In her last existence she was reborn as the daughter of the foremost family in Campā.

Parama-kalyāṇī sauvarṇā cāsyā, mālā sarva-ratna-maṇḍitā śirasi sahasaiva prādur-bhūtā.
She had a supremely beautiful complexion, and a garland adorned with all jewels suddenly manifested itself on her head.

Mātā-pitbhyāṁ vismaya-jātābhyām Mālinīty evāsyā nāma ktam.
Wonder arose for her mother and father and they gave her the name Mālinī. Meaning: Garlanded, or Crowned.

Yadā ca Bhagavān abhisambuddho Rājaghāc Campām anuprāptaḥ.
After the Fortunate One had awakened he arrived at Campā from Rājagha.

Sā copasaṁkrāntā tasyāś ca Bhagavatā Dharma-deśanā ktā pravrajitā cārhantī saṁvttā.
Approaching the Fortunate One she was given a Dharma teaching, ordained and became an Arhatī.

Sāha:
She said:

“Cittotpādād evāsyā mā me bhūyo mālā bhavatv ity,” antarhitā.
“With the arising of that (awakening) thought there will no longer be a garland for me again,” and it disappeared.

Tāṁ ca dṣṭvā, vismaya-prāptā devatā gāthām anugāyate yathāha:
Having seen this, a god, wondering, recited a verse, and spoke like this:

“Dattvā tu palāla-mayīm mālāṁ sā Mālinī Sugatasya caitye This is an Āryā verse, but with an unexpected jagaṇa in 7th position in the first line, which is normally avoided.
“Having given a garland made of straw at the Happy One’s stūpa, this Mālinī

vara-kanaka-ratna-mālāṁ lebhe bodhyaṅga-mālāṁ ca.”
received the garland of noble gold and jewels and the garland of the factors of awakening.”

Ime daśa guṇā mālāpradānasya.
These are the ten virtues of giving garlands.

[74. Giving Loose Flowers]

Katame daśa guṇā mukta-puṣpa-pradānasya?
What are the ten virtues of giving loose flowers?

Ucyate:
It is said:

Puṣpa-bhūto bhavati lokasya.
One becomes like a flower to the world. [1]

Ghrāṇendriyaṁ viśudhyati.
The faculty of smell is purified. [2]

Kāya-daurgandhyaṁ samapaiti.
Bad odour of the body disappears. [3]

Saugandhyam prādur-bhavati.
Good odour appears. [4]

Daśa diśaḥ śīla-gandhaḥ khyātiṁ gacchati.
The sweet fame of one’s virtue blows in (all) ten directions. [5]

Abhigamanīyaś ca bhavati.
One is sought out (by others). [6]

Lābhī ca bhavati iṣṭānāṁ dharmāṇām.
One receives all desirable things. [7]

Mahā-bhogaś ca bhavati.
One has great wealth. [8]

Svargeṣūpapadyate.
One is reborn in the heavens. [9]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [10]

74a

Atra Karṇesumanasya pūrva-janmani prasāde jāte, ekaika-puṣpa-pradānasya vipāko vaktavyaḥ.
Here we should speak of the arising of faith in the previous life of Karṇesumana, and the result of giving just one single flower.

Yathā sa eva āha:
Just as he said:

“Eka-puṣpa-pradānena aśīti-kalpa-koṭayaḥ
“Through the giving of a single flower for eight billion aeons

durgatiṁ nābhijānāmi, Buddha-pūjāya tat phalam!”
I have not known a bad destination, that is the fruit of worshipping the Buddha!”

Ime daśa guṇā mukta-puṣpa-pradānasya.
These are the ten virtues of giving loose flowers.

[75. Giving Lights]

Katame daśa guṇā dīpa-pradānasya?
What are the ten virtues of giving lights?

Ucyate:
It is said:

Pradīpa-bhūto bhavati lokasya.
One becomes like a light to the world. [1]

Māṁsa-cakṣur naśyati, divya-cakṣuḥ prādur-bhavati.
The worldly eye perishes, and the divine eye appears. cf. SN 1.42, Kiṁ-dada-sutta: dīpado hoti cakkhudo, from a gift of a light there is a gift of vision, a somewhat different answer to that given here. [2]

Avidyāndha-kāraṁ vidhamati.
The blindness of ignorance is destroyed. [3]

Jñānāloka utpadyate.
The light of knowledge arises. [4]

Kuśalākuśalān dharmān kṣipram prajñayā pratividhyati.
One quickly understands with wisdom what things are wholesome and unwholesome. [5]

Saṁsāre saṁsarato ’vidyāndha-kāro na bhavati.
There is no blind ignorance regarding the running on of saṁsāra. [6]

Mahā-bhogaś ca bhavati.
One has great wealth. [7]

Svargeṣūpapadyate.
One is reborn in the heavens. [8]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [9]

75a

Yathā coktam Abhidharme Cakravarti-sūtra-vibhaṅge.
Just as was said in the Analysis of the Discourse about the Universal Monarch in the Abhidharma. The discourse was mentioned above at 32i and 70b above, but this is the first time we hear of its Vibhaṅga. It is mentioned again in 76a below.

Kasya karmaṇo vipākena rājā cakravartī maṇi-ratnam pratilabhate?
What is the deed the result of which is that the king, the universal monarch, receives the jewel-treasure?

Dīrgha-rātraṁ rājñā cakravartinā dīpa-pradānāni pradattāni pradīpaika-dānāni ca.
For a long time gifts of lamps and gifts of oil-lamps were given by the king, the universal monarch.

Andha-kāre ratna-pradīpā dhāritā ye cakṣuṣ-mantas te sama-viṣamāṇi rūpāṇi paśyantu.
Bejewelled lamps were carried in the dark so that those who had eyes could see smooth and rough forms.

Āha ca:
And he said:

“Buddha-praśastaṁ labhate ca cakṣuś, The metre is Upajāti.
“He receives the eye commended by the Buddha,

cakṣus tu yasyottama-hetu-bhūtam,
that eye for him is the supreme cause,

lokāvabhāsam bhavatīha rūpam,
here forms shine forth in the world,

pradīpa-dānena Jagad-dharasya.
through the gift of a lamp to (the Buddha), the World Upholder.

Tejodhiko, nārtham udīkṣaṇīyaḥ,
Supreme in splendour, impossible to behold,

atīva tuṣṭaḥ, śubha-karma-darśī,
very satisfied, the one who sees lovely deeds,

samprāpya saukhyaṁ divi ceha caiva,
attains happiness in heaven and also here,

viśuddha-cakṣuḥ, praśamam paraiti.”
the purified eye, on the other side of peace.”

75b

Atrāryāniruddhasya dīpe divya-cakṣur; ṣīṇāṁ ca cakṣūtpāṭana-mokṣāyaṇe vaktavyam.
Here should be spoken of the noble Aniruddha who had the divine eye (through giving) the lamps; DPPN says: In Padumuttara Buddha’s time he [Anuruddha] had been a rich householder. Hearing one of the monks declared best among possessors of the celestial eye, he wished for a similar honour for himself in the future. He did acts of great merit towards that end, including the holding of a great feast of light in front of the Buddha’s tomb. In Kassapa Buddha’s age he was born in Bārāṇasī, one day he placed bowls filled with clarified butter all round the Buddha’s tomb and lighted them, himself walking round the tomb all night, bearing on his head a lighted bowl. and of the seers who had their eyes torn out on the way to release. It is not clear who this refers to.

75c

Yathā dīpa-mālā-pradānena Dīpaṅkareṇa Buddhatvam prāptam.
Just as with Dīpaṅkara, who with a gift of an array of lamps, attained Buddhahood. The Pāḷi tradition does not seem to record this story.

75d

Yā ca Śrāvastyāṁ cakṣu-vikalena pradīpa-mālā kāritā.
And in Śrāvastī an array of lamps was made by a man who had lost his eyes. I do not know this tradition.

Saprasādo jātaḥ, praṇidhānaṁ ktavān.
Faith arose, and he made his aspiration (to be a Buddha).

Utthitasya cāsya yathā paurāṇaṁ cakṣuḥ saṁvttam.
Upon arising his eyes became as they had been previously.

Ime daśa guṇā dīpa-pradānasya.
These are the ten virtues of giving lights.

[76. Giving Incense]

Katame daśa guṇā gandha-pradānasya?
What are the ten virtues of giving incense?

Ucyate:
It is said:

Gandha-bhūto bhavati lokasya.
One becomes like incense to the world. [1]

Ghrāṇendriyaṁ viśudhyati.
One’s faculty of smell is purified. [2]

Kāya-daurgandhyam apaiti.
Bad odour of the body disappears. [3]

Saugandhyam prādur-bhavati.
Good odour appears. [4]

Daśa diśaḥ śīla-gandhaḥ pravāti.
The sweet fame of one’s virtue blows in (all) ten directions. [5]

Abhigamanīyo bhavati.
One is sought out (by others). [6]

Lābhī ca bhavati iṣṭānāṁ dharmāṇām.
One receives all desirable things. [7]

Mahā-bhogaś ca bhavati.
One has great wealth. [8]

Svargeṣūpapadyate.
One is reborn in the heavens. [9]

Kṣipraṁ ca parinirvāti.
One quickly attains final Nirvāṇa. [10]

76a

Yathoktam Abhidharme Cakravarti-sūtre:
Just as was said in the discourse about the Universal Monarch in the Abhidharma: Mentioned above at 32i, 70b, 75a above.

“Kasya karmaṇo vipākena rājñaś cakravartinaḥ,
“What is the deed the result of which is that the king, the universal monarch,

strī-ratnasya romakūpebhyaḥ śarīrād gandho nirgacchati tad-yathā gandha-samudgakasya?
experiences a perfume rising from the hair of the woman-jewel just like from a perfume box?

Dīrgha-rātraṁ tayā striyā caitya-garbha-gheṣu gandhopalepanāni dattāni,
For a long time the woman gave scented coatings for the relic houses,

surabhīṇi ca puṣpāṇi dhūpaś ca dattāḥ,
and also gave fragrant flowers and incense,

stūpeṣu ca gandha-snāpanāni ktāni.
and had the stūpas washed with fragrant (waters).

Tasya karmaṇo vipākena rājñaś cakravartinaḥ
This was the deed the result of which was that the king, the universal monarch,

strī-ratnasya śarīrād evaṁ-rūpo gandho nirgacchati, tad-yathā gandha-karaṇḍasya.”
experiences a perfume rising in this way from the body of the woman-jewel, just like from a perfume casket.”

Ime daśa guṇā gandha-pradānasya.
These are the ten virtues of giving incense.

[77. Going Forth]

Katame daśa guṇāḥ pravrajyāyāḥ?
What are the ten virtues of going forth?

Ucyate:
It is said:

Putra-bhārya-duhit-dhana-tṣṇāsya na bhavati.
One doesn’t crave for sons, wives, daughters and wealth. [1]

Kāmasya parigraho na bhavati.
One is not possessed by sensual pleasures. [2]

Araṇya-vāse prītim pratilabhate.
One receives joy in living in the wilderness. [3]

Buddha-gocaraṁ sevate.
One associates with the way of the Buddha. [4]

Bāla-gocaraṁ vivarjayati.
One avoids the way of the fools. [5]

Durgati-gamanīyān dharmān vivarjayati.
One avoids things which lead to a bad rebirth. [6]

Sugati-gamanīyān dharmān sevate.
One associates with things that lead to a happy rebirth. [7]

Devā asya sphayanti.
The devas envy him. [8]

Nityaṁ Sugata-vacane pravrajyām pratilabhate.
One always gains the going forth in the word of the Happy One. [9]

Ime daśa guṇāḥ pravrajyāyā bhavanti.
These are the ten virtues of going forth.

[78. Living in the Wilderness]

Katame daśa guṇā araṇyavāsasya?
What are the ten virtues of living in the wilderness?

Ucyate:
It is said:

Saṁgaṇikā vivarjayati.
One avoids society. [1]

Pravivekaṁ sevate.
One associates with seclusion. [2]

Dhyānālambanaṁ cittam bhavati.
The mind achieves support in concentration. [3]

Na ca bahu-karma-ktyatām prāpnoti.
One doesn’t have a lot of work to be done. [4]

Buddhānāṁ smtiṁ yāti.
One enters into mindfulness of the Buddhas. [5]

Prīti-sukha-saumanasyaṁ kāyo na jahāti.
One doesn’t abandon bodily joy, happiness and satisfaction. [6]

Antarāyāś ca na bhavanti.
One has no obstacles. [7]

Brahmacaryasya alpāyāsena samādhim adhigacchati.
One achieves concentration with little effort in the spiritual life. [8]

Uddiṣṭaṁ cāsya pada-vyañjanaṁ na naśyati.
The words and syllables one recites do not perish. [9]

Yathā-śrutānāṁ dharmāṇāṁ vistareṇārtham ājānati.
Just as one has heard, one knows (every) detail and the meaning of things. [10]

Ime daśa guṇā araṇya-vāsasya.
These are the ten virtues of living in the wilderness.

[79. Living on Alms Food]

Katame daśa guṇāḥ paiṇḍapātikatve?
What are the ten virtues of living on alms food?

Ucyate:
It is said:

Caṅkramo ’sya upārjito bhavati.
One has a walking path. [1]

Gocaro ’sya prahato bhavati.
One pounds his resort. [2]

Māno ’sya nihato bhavati.
One’s pride is lowered. [3]

Ātmānaṁ lābhena yojayati.
One urges oneself on with gains. [4]

Parān puṇye pratiṣṭhāpayati.
One sets up the merit of others. [5]

Śāstuḥ śāsanaṁ dīpayati.
One expounds the Teacher’s dispensation. [6]

Paścimāyā janatāyā ālokaḥ kto bhavati.
One makes the way shine forth for later generations. [7]

Sabrahmacāriṇām upaghātaḥ kto na bhavati.
One does no harm to his fellows in the spiritual life. [8]

Nīca-cittam upasthāpitam bhavati.
One establishes humility in the mind. [9]

Piṇḍapāta-para-cittasya bhikṣoḥ sarvā diśopratikūlā bhavanti gamanāya.
The monk who has a mind set on (receiving only) alms from others is able to go in all directions without adversity. [10]

Ime daśa guṇāḥ piṇḍapātikatve.
These are the ten virtues of living on alms food.

[80. Ten Confidences]

Daśa vaiśāradyāni.
There are ten confidences.

Katamāni daśa?
What are the ten?

Ucyate:
It is said:

Viśārado grāmam praviśati.
One is confident when entering the village. [1]

Viśārado grāmān niṣkrāmati.
One is confident when leaving the village. [2]

Viśāradaḥ piṇḍapātam paribhuṅkte.
One is confident when making use of alms food. [3]

Viśāradaḥ pariṣadi Dharmaṁ deśayati.
One is confident when teaching Dharma in the assembly. [4]

Viśāradaḥ Saṁgha-madhyam avatarati.
One is confident when entering into the midst of the Sangha. [5]

Viśārada ācāryopādhyāyān upasaṁkrāmati.
One is confident when approaching his teacher and preceptor. [6]

Viśārado maitra-cittaḥ śiṣyān anuśāsti.
One is confident when teaching his students with loving-kindness. [7]

Viśāradaś cīvara-piṇḍapāta-śayanāsana-glāna-pratyaya-bhaiṣajya-pariṣkārān paribhuṅkte.
One is confident when making use of the requisites of robes, alms food, dwellings and medicine for support when sick. [8]

Grāhyaṁ cāsya vaco bhavati.
One’s speech is readily accepted. [9]

Imāni daśa vaiśāradyāni.
These are the ten confidences.

Karma-vibhaṅga-sūtraṁ Samāptam
The Discourse on the Analysis of Deeds is Complete