उदारता

“अनि उदारताको धन के हो? यहाँ आर्यहरूको शिष्य कन्जुस्याइँको मैलबाट चित्त शुद्ध पारेर घरमा बस्छ; मुक्तहस्त दानी, खुला हात भएको, उदारतामा रमाउने, मागप्रति उत्तरदायी र दान बाँड्न प्रसन्न हुने हुन्छ। यसलाई उदारताको धन भनिन्छ।”

"And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity."

“यी पाँच गुण त्याग नगरी व्यक्ति पहिलो झान... दोस्रो झान... तेस्रो झान... चौथो झानमा प्रवेश गरी रहन असमर्थ हुन्छ; स्रोतापत्ति-फल... सकृदागामी-फल... अनागामी-फल... अर्हत्त्व साक्षात्कार गर्न असमर्थ हुन्छ। कुन पाँच? आफ्नो विहार [वासस्थान] सम्बन्धी कन्जुस्याइँ, आफ्नो [समर्थक] कुलसम्बन्धी कन्जुस्याइँ, आफ्ना लाभसम्बन्धी कन्जुस्याइँ, आफ्नो प्रतिष्ठासम्बन्धी कन्जुस्याइँ र कृतघ्नता। यी पाँच गुण त्याग नगरी व्यक्ति पहिलो झान... दोस्रो झान... तेस्रो झान... चौथो झानमा प्रवेश गरी रहन असमर्थ हुन्छ; स्रोतापत्ति-फल... सकृदागामी-फल... अनागामी-फल... अर्हत्त्व साक्षात्कार गर्न असमर्थ हुन्छ।

"Without abandoning these five qualities, one is incapable of entering & remaining in the first jhana... the second jhana... the third jhana... the fourth jhana; incapable of realizing the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... arahantship. Which five? Stinginess as to one's monastery [lodgings], stinginess as to one's family [of supporters], stinginess as to one's gains, stinginess as to one's status, and ingratitude. Without abandoning these five qualities, one is incapable of entering & remaining in the first jhana... the second jhana... the third jhana... the fourth jhana; one is incapable realizing the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... arahantship.

“यी पाँच गुण त्याग गरेपछि व्यक्ति पहिलो झान... दोस्रो झान... तेस्रो झान... चौथो झानमा प्रवेश गरी रहन समर्थ हुन्छ; स्रोतापत्ति-फल... सकृदागामी-फल... अनागामी-फल... अर्हत्त्व साक्षात्कार गर्न समर्थ हुन्छ...”

"With the abandoning of these five qualities, one is capable of entering & remaining in the first jhana... the second jhana... the third jhana... the fourth jhana; capable of realizing the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... arahantship..."

“उदारताका यी पाँच प्रतिफल हुन्: व्यक्ति जनसाधारणलाई प्रिय र मनपर्दो हुन्छ; सत्पुरुषहरूले उसको प्रशंसा गर्छन्; उसको राम्रो नाम फैलिन्छ; ऊ गृहस्थका उचित कर्तव्यबाट च्युत हुँदैन; र मृत्युपछि शरीरको विघटन हुँदा सुगति, देवलोकहरूमा पुनः उत्पन्न हुन्छ।”

"These are the five rewards of generosity: One is dear and appealing to people at large, one is admired by good people, one's good name is spread about, one does not stray from the rightful duties of the householder, and with the break-up of the body at death, one reappears in a good destination, in the heavenly worlds."

[बुद्ध:] “अनि यहाँ कुनै व्यक्ति प्राणघातबाट विरत रहन्छ, नदिएको वस्तु लिनबाट विरत रहन्छ, यौन दुराचारबाट विरत रहन्छ, असत्य वचनबाट विरत रहन्छ, फुट पार्ने वचनबाट विरत रहन्छ, कठोर वचनबाट विरत रहन्छ, व्यर्थको कुराकानीबाट विरत रहन्छ; लोभी हुँदैन, दुर्भावना राख्दैन र सम्यक् दृष्टि राख्छ। उसले ब्राह्मण र श्रमणहरूलाई खाना, पेय, वस्त्र, सवारीसाधन, माला, सुगन्ध, लेप, शय्या, वासस्थान र बत्ती दिन्छ। मृत्युपछि शरीरको विघटन हुँदा ऊ मनुष्यहरूको समुदायमा पुनः उत्पन्न हुन्छ। त्यहाँ उसले मानवीय इन्द्रियभोगका पाँच गुण [मनोरम रूप, शब्द, गन्ध, रस र स्पर्श] अनुभव गर्छ। ऊ नदिएको वस्तु लिनबाट, यौन दुराचारबाट, असत्य वचनबाट, फुट पार्ने वचनबाट, कठोर वचनबाट र व्यर्थको कुराकानीबाट विरत रहेको; लोभी नभएको, दुर्भावना नराखेको र सम्यक् दृष्टि राखेको हुनाले मनुष्यहरूको समुदायमा पुनः उत्पन्न हुन्छ। अनि ब्राह्मण र श्रमणहरूलाई खाना, पेय, वस्त्र, सवारीसाधन, माला, सुगन्ध, लेप, शय्या, वासस्थान र बत्ती दिएको हुनाले मानवीय इन्द्रियभोगका पाँच गुण अनुभव गर्छ।

[The Buddha:] "Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. And he gives food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives. With the break-up of the body, after death, he reappears in the company of human beings. There he experiences the five strings of human sensuality [delightful sights, sounds, smells, tastes, tactile sensations]. It's because he refrained from taking what is not given, refrained from sensual misconduct, refrained from false speech, refrained from divisive speech, refrained from abusive speech, refrained from idle chatter, was not covetous, bore no ill will, and had right views that he reappears in the company of human beings. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives that he experiences the five strings of human sensuality.

[देवताहरूको समुदायमा पुनर्जन्मको प्रसङ्गमा पनि त्यसैगरी:] “...ऊ नदिएको वस्तु लिनबाट विरत रहेको... र सम्यक् दृष्टि राखेको हुनाले देवताहरूको समुदायमा पुनः उत्पन्न हुन्छ। अनि ब्राह्मण र श्रमणहरूलाई खाना, पेय, वस्त्र, सवारीसाधन, माला, सुगन्ध, लेप, शय्या, वासस्थान र बत्ती दिएको हुनाले दिव्य इन्द्रियभोगका पाँच गुण अनुभव गर्छ। तर जे भए पनि, ब्राह्मण, दाता फलविहीन हुँदैन।”

[Similarly for the case of rebirth in the company of devas] "...It's because he refrained from taking what is not given... and had right views that he reappears in the company of devas. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives that he experiences the five strings of divine sensuality. But at any rate, brahman, the donor does not go without reward."

[ब्राह्मण जाणुस्सोणि:] “अचम्म छ, भो गौतम, अद्भुत छ! जहाँ दाता फलविहीन हुँदैन, त्यो कुरा दान दिन मन लाग्नका लागि, अर्पण गर्न मन लाग्नका लागि पर्याप्त छ।”

[The brahman Janussonin:] "It's amazing, Master Gotama, it's astounding, how it's enough to make one want to give a gift, enough to make one want to make an offering, where the donor does not go without reward."

“यस्तै हो, ब्राह्मण। यस्तै हो। दाता फलविहीन हुँदैन।”

"That's the way it is, brahman. That's the way it is. The donor does not go without reward."

“कसैले ‘यहाँ बस्ने जुनसुकै जीवले यसबाट आहार पाऊन्’ भन्ने सोचेर कचौरा वा कप पखालेको पानी गाउँको पोखरी वा तलाउमा फ्याँके पनि त्यो पुण्यको स्रोत हुन्छ।”

"Even if a person throws the rinsings of a bowl or a cup into a village pool or pond, thinking, 'May whatever animals live here feed on this,' that would be a source of merit."

“यदि प्राणीहरूले दान र बाँडचुँडको फल मैले जानेझैँ जानेका भए, उनीहरूले नदिई खाने थिएनन् र कन्जुस्याइँको मैलले उनीहरूको मन ढाक्ने थिएन। त्यो उनीहरूको अन्तिम गाँस, अन्तिम मुखभरि खाने कुरा नै भए पनि, दान ग्रहण गर्ने कोही भएको खण्डमा नबाँडी खाने थिएनन्। तर प्राणीहरूले दान र बाँडचुँडको फल मैले जानेझैँ नजानेकाले उनीहरू नदिई खान्छन्। कन्जुस्याइँको मैलले उनीहरूको मन ढाक्छ।”

"If beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. But because beings do not know, as I know, the results of giving & sharing, they eat without having given. The stain of miserliness overcomes their minds."

“कसैले ‘यहाँ बस्ने जुनसुकै जीवले यसबाट आहार पाऊन्’ भन्ने सोचेर कचौरा वा कप पखालेको पानी गाउँको पोखरी वा तलाउमा फ्याँके पनि त्यो पुण्यको स्रोत हुन्छ भने मानिसलाई दिएको दानको के कुरा! तर म भन्छु, शीलवान्लाई दिएको महाफलदायी हुन्छ, शीलहीनलाई दिएको त्यति हुँदैन। शीलवान् व्यक्तिले पाँच अङ्ग त्यागेको हुन्छ र पाँच अङ्गले सम्पन्न हुन्छ।

"Even if a person throws the rinsings of a bowl or a cup into a village pool or pond, thinking, 'May whatever animals live here feed on this,' that would be a source of merit, to say nothing of what is given to human beings. But I do say that what is given to a virtuous person is of great fruit, and not so much what is given to an unvirtuous person. And the virtuous person has abandoned five factors and is endowed with five.

“कुन पाँच त्यागेको हुन्छ? उसले कामच्छन्द... व्यापाद... आलस्य र निद्रा... चञ्चलता र चिन्ता... संशय त्यागेको हुन्छ। उसले त्यागेका पाँच अङ्ग यिनै हुन्। अनि कुन पाँचले सम्पन्न हुन्छ? ऊ प्रशिक्षण पूरा गरेका व्यक्तिको शीलस्कन्ध... प्रशिक्षण पूरा गरेका व्यक्तिको समाधिस्कन्ध... प्रशिक्षण पूरा गरेका व्यक्तिको प्रज्ञास्कन्ध... प्रशिक्षण पूरा गरेका व्यक्तिको विमुक्तिस्कन्ध... प्रशिक्षण पूरा गरेका व्यक्तिको विमुक्ति-ज्ञानदर्शनस्कन्धले सम्पन्न हुन्छ। ऊ सम्पन्न भएका पाँच अङ्ग यिनै हुन्।

"Which five has he abandoned? He has abandoned sensual desire... ill will... sloth & drowsiness... restlessness & anxiety... uncertainty. These are the five factors he has abandoned. And with which five is he endowed? He is endowed with the aggregate of virtue of one beyond training... the aggregate of concentration of one beyond training... the aggregate of discernment of one beyond training... the aggregate of release of one beyond training... the aggregate of knowledge & vision of release of one beyond training. These are the five factors with which he is endowed.

“म तिमीहरूलाई भन्छु: यी पाँच अङ्ग त्यागेको र यी पाँच अङ्गले सम्पन्न व्यक्तिलाई दिएको दान महाफलदायी हुन्छ।”

"I tell you: What is given to one who has abandoned these five factors and is endowed with these five, bears great fruit."

यी आठ व्यक्ति दानयोग्य, आतिथ्ययोग्य, दक्षिणायोग्य, श्रद्धापूर्वक अभिवादनयोग्य, लोकका लागि पुण्यको अनुपम क्षेत्र हुन्। कुन आठ?

There are these eight individuals who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. Which eight?

स्रोतापन्न; स्रोतापत्ति-फलको साक्षात्कारका लागि मार्गमा लागेको व्यक्ति; सकृदागामी; सकृदागामी-फलको साक्षात्कारका लागि मार्गमा लागेको व्यक्ति; अनागामी; अनागामी-फलको साक्षात्कारका लागि मार्गमा लागेको व्यक्ति; अर्हत्; अर्हत्त्वका लागि मार्गमा लागेको व्यक्ति।

The one who has entered the stream, the one who has entered upon the course for the realization of the fruit of stream-entry, the once-returner, the one who has entered upon the course for the realization of the fruit of once-returning, the non-returner, the one who has entered upon the course for the realization of the fruit of non-returning, the arahant, the one who has entered upon the course for arahantship

यी आठ व्यक्ति दानयोग्य, आतिथ्ययोग्य, दक्षिणायोग्य, श्रद्धापूर्वक अभिवादनयोग्य, लोकका लागि पुण्यको अनुपम क्षेत्र हुन्।

These are the eight individuals who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.

“यी पाँच सत्पुरुषका दान हुन्। कुन पाँच? सत्पुरुषले श्रद्धासहित दान दिन्छ। सत्पुरुषले ध्यानपूर्वक दान दिन्छ। सत्पुरुषले उचित समयमा दान दिन्छ। सत्पुरुषले सहानुभूतिपूर्ण हृदयले दान दिन्छ। सत्पुरुषले आफू वा अरूलाई हानि नपारिकन दान दिन्छ।

"These five are a person of integrity's gifts. Which five? A person of integrity gives a gift with a sense of conviction. A person of integrity gives a gift attentively. A person of integrity gives a gift in season. A person of integrity gives a gift with an empathetic heart. A person of integrity gives a gift without adversely affecting himself or others.

[सेनापति सीह:] “भन्ते, यहीँ र अहिले देखिने उदारताको फल देखाउन सकिन्छ?”

[General Siha:] "Is it possible, lord, to point out a fruit of generosity visible in the here & now?"

[बुद्ध:] “सकिन्छ, सीह। दान दिने, दानपति व्यक्ति जनसाधारणलाई प्रिय र मनपर्दो हुन्छ। दान दिने, दानपति व्यक्ति जनसाधारणलाई प्रिय र मनपर्दो हुनु उदारताको यहीँ र अहिले देखिने फल हो।

[The Buddha:] "It is possible, Siha. One who gives, who is a master of giving, is dear & charming to people at large. And the fact that who gives, who is a master of giving, is dear & charming to people at large: this is a fruit of generosity visible in the here & now.

“अझ, असल मानिसहरू, सत्पुरुषहरू दान दिने, दानपति व्यक्तिको प्रशंसा गर्छन्। असल मानिसहरू, सत्पुरुषहरूले दान दिने, दानपति व्यक्तिको प्रशंसा गर्नु पनि उदारताको यहीँ र अहिले देखिने फल हो।

"Furthermore, good people, people of integrity, admire one who gives, who is a master of giving. And the fact that good people, people of integrity, admire one who gives, who is a master of giving: this, too, is a fruit of generosity visible in the here & now.

“अझ, दान दिने, दानपति व्यक्तिको राम्रो कीर्ति टाढाटाढासम्म फैलिन्छ। दान दिने, दानपति व्यक्तिको राम्रो कीर्ति टाढाटाढासम्म फैलिनु पनि उदारताको यहीँ र अहिले देखिने फल हो।

"Furthermore, the fine reputation of one who gives, who is a master of giving, is spread far & wide. And the fact that the fine reputation of one who gives, who is a master of giving, is spread far & wide: this, too, is a fruit of generosity visible in the here & now.

“अझ, दान दिने, दानपति व्यक्ति कुनै पनि सभामा—क्षत्रिय, ब्राह्मण, गृहस्थ वा श्रमणको सभामा—जाँदा आत्मविश्वाससाथ, सङ्कोच नगरी जान्छ। दान दिने, दानपति व्यक्ति कुनै पनि सभामा—क्षत्रिय, ब्राह्मण, गृहस्थ वा श्रमणको सभामा—आत्मविश्वाससाथ, सङ्कोच नगरी जानु पनि उदारताको यहीँ र अहिले देखिने फल हो।

"Furthermore, when one who gives, who is a master of giving, approaches any assembly of people — noble warriors, brahmans, householders, or contemplatives — he/she does so confidently & without embarrassment. And the fact that when one who gives, who is a master of giving, approaches any assembly of people — noble warriors, brahmans, householders, or contemplatives — he/she does so confidently & without embarrassment: this, too, is a fruit of generosity visible in the here & now.

“अझ, दान दिने, दानपति व्यक्ति मृत्युपछि शरीरको विघटन हुँदा सुगति, देवलोकमा पुनः उत्पन्न हुन्छ। दान दिने, दानपति व्यक्ति मृत्युपछि शरीरको विघटन हुँदा सुगति, देवलोकमा पुनः उत्पन्न हुनु उदारताको अर्को जीवनको फल हो।”

"Furthermore, at the break-up of the body, after death, one who gives, who is a master of giving, reappears in a good destination, the heavenly world. And the fact that at the break-up of the body, after death, one who gives, who is a master of giving, reappears in a good destination, the heavenly world: this is a fruit of generosity in the next life."

यो सुनेर सेनापति सीहले भगवान्लाई भने: “भगवान्ले बताउनुभएका उदारताका यहीँ र अहिले देखिने चार फलको हकमा, म भगवान्प्रतिको श्रद्धाको भरमा मात्र मान्दिनँ। म आफैँ पनि तिनलाई जान्दछु। म दान दिने, दानपति, जनसाधारणलाई प्रिय र मनपर्दो व्यक्ति हुँ। म दान दिने, दानपति हुँ; असल मानिसहरू, सत्पुरुषहरूले मेरो प्रशंसा गर्छन्। म दान दिने, दानपति हुँ र मेरो राम्रो कीर्ति टाढाटाढासम्म फैलिएको छ: ‘सीह दानी हुन्, काम गरेर देखाउने, संघका सहयोगी हुन्।’ म दान दिने, दानपति हुँ र कुनै पनि सभामा—क्षत्रिय, ब्राह्मण, गृहस्थ वा श्रमणको सभामा—जाँदा आत्मविश्वाससाथ, सङ्कोच नगरी जान्छु।

When this was said, General Siha said to the Blessed One: "As for the four fruits of generosity visible in the here & now that have been pointed out by the Blessed One, it's not the case that I go by conviction in the Blessed One with regard to them. I know them, too. I am one who gives, a master of giving, dear & charming to people at large. I am one who gives, a master of giving; good people, people of integrity, admire me. I am one who gives, a master of giving, and my fine reputation is spread far & wide: 'Siha is generous, a doer, a supporter of the Sangha.' I am one who gives, a master of giving, and when I approach any assembly of people — noble warriors, brahmans, householders, or contemplatives — I do so confidently & without embarrassment.

“तर भगवान्ले मलाई ‘दान दिने, दानपति व्यक्ति मृत्युपछि शरीरको विघटन हुँदा सुगति, देवलोकमा पुनः उत्पन्न हुन्छ’ भन्नुभएको कुरा म जान्दिनँ। यसमा भने म भगवान्प्रतिको श्रद्धाको आधारमा मान्छु।”

"But when the Blessed One says to me, 'At the break-up of the body, after death, one who gives, who is a master of giving, reappears in a good destination, the heavenly world,' that I do not know. That is where I go by conviction in the Blessed One."

“यस्तै हो, सीह। यस्तै हो। दान दिने, दानपति व्यक्ति मृत्युपछि शरीरको विघटन हुँदा सुगति, देवलोकमा पुनः उत्पन्न हुन्छ।”

"So it is, Siha. So it is. At the break-up of the body, after death, one who gives, who is a master of giving, reappears in a good destination, the heavenly world."

“सारिपुत्त, यहाँ कुनै व्यक्ति आफ्नै लाभ खोज्दै, [फलमा] आसक्त मनले, आफ्ना लागि सञ्चय गर्न चाहेर ‘म मृत्युपछि यसको भोग गर्नेछु’ भन्ने [सोचसहित] दान दिन्छ। उसले ब्राह्मण वा श्रमणलाई आफ्नो दान दिन्छ—खाना, पेय, वस्त्र, सवारीसाधन; माला, सुगन्ध र लेप; बिछ्यौना, आश्रय र बत्ती। सारिपुत्त, तिमीलाई के लाग्छ? कसैले यस्तो दान दिन सक्छ?”

"Sariputta, there is the case where a person gives a gift seeking his own profit, with a mind attached [to the reward], seeking to store up for himself [with the thought], 'I'll enjoy this after death.' He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a brahman or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"

“सक्छ, भन्ते।”

"Yes, lord."

“आफ्नै लाभ खोज्दै, [फलमा] आसक्त मनले, आफ्ना लागि सञ्चय गर्न चाहेर ‘म मृत्युपछि यसको भोग गर्नेछु’ भन्ने [सोचसहित] यस्तो दान दिएपछि ऊ मृत्युपछि शरीरको विघटन हुँदा चार महाराजको समुदायमा पुनः उत्पन्न हुन्छ। त्यसपछि त्यो कर्म, त्यो शक्ति, त्यो पद र त्यो प्रभुत्व समाप्त भएपछि ऊ फर्कने व्यक्ति हुन्छ, यस लोकमा फर्केर आउँछ।

"Having given this gift seeking his own profit — with a mind attached [to the reward], seeking to store up for himself, [with the thought], 'I'll enjoy this after death' — on the break-up of the body, after death, reappears in the company of the Four Great Kings. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“अनि यहाँ अर्को व्यक्ति आफ्नै लाभ नखोजी, [फलमा] आसक्त मन नराखी, आफ्ना लागि सञ्चय गर्न नचाही, ‘म मृत्युपछि यसको भोग गर्नेछु’ भन्ने [सोच] पनि नराखी दान दिन्छ। बरु ‘दान दिनु राम्रो हो’ भन्ने सोचले दिन्छ। उसले ब्राह्मण वा श्रमणलाई आफ्नो दान दिन्छ—खाना, पेय, वस्त्र, सवारीसाधन; माला, सुगन्ध र लेप; बिछ्यौना, आश्रय र बत्ती। सारिपुत्त, तिमीलाई के लाग्छ? कसैले यस्तो दान दिन सक्छ?”

"Then there is the case of a person who gives a gift not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], 'I'll enjoy this after death.' Instead, he gives a gift with the thought, 'Giving is good.' He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a brahman or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"

“सक्छ, भन्ते।”

"Yes, lord."

“‘दान दिनु राम्रो हो’ भन्ने सोचले यस्तो दान दिएपछि ऊ मृत्युपछि शरीरको विघटन हुँदा तैंतीस देवताको समुदायमा पुनः उत्पन्न हुन्छ। त्यसपछि त्यो कर्म, त्यो शक्ति, त्यो पद र त्यो प्रभुत्व समाप्त भएपछि ऊ फर्कने व्यक्ति हुन्छ, यस लोकमा फर्केर आउँछ।

"Having given this gift with the thought, 'Giving is good,' on the break-up of the body, after death, reappears in the company of the Devas of the Thirty-three. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“वा ‘दान दिनु राम्रो हो’ भन्ने सोचको सट्टा उसले यस्तो सोचले दान दिन्छ: ‘यो मेरा पिता र पितामहले पहिले दिनुभएको थियो, गर्नुभएको थियो। यो पुरानो कुलपरम्परा मैले टुट्न दिनु उचित हुँदैन’... मृत्युपछि शरीरको विघटन हुँदा ऊ याम देवताको समुदायमा पुनः उत्पन्न हुन्छ। त्यसपछि त्यो कर्म, त्यो शक्ति, त्यो पद र त्यो प्रभुत्व समाप्त भएपछि ऊ फर्कने व्यक्ति हुन्छ, यस लोकमा फर्केर आउँछ।

"Or, instead of thinking, 'Giving is good,' he gives a gift with the thought, 'This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued'... on the break-up of the body, after death, he reappears in the company of the Devas of the Hours. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“वा त्यसको सट्टा... उसले यस्तो सोचले दान दिन्छ: ‘म सम्पन्न छु। यिनीहरू सम्पन्न छैनन्। म सम्पन्न भएर पनि सम्पन्न नभएकाहरूलाई दान नदिनु उचित हुँदैन’... मृत्युपछि शरीरको विघटन हुँदा ऊ तुषित देवताको समुदायमा पुनः उत्पन्न हुन्छ। त्यसपछि त्यो कर्म, त्यो शक्ति, त्यो पद र त्यो प्रभुत्व समाप्त भएपछि ऊ फर्कने व्यक्ति हुन्छ, यस लोकमा फर्केर आउँछ।

"Or, instead... he gives a gift with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off'... on the break-up of the body, after death, he reappears in the company of the Contented Devas. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“वा त्यसको सट्टा... उसले यस्तो सोचले दान दिन्छ: ‘जसरी प्राचीन ऋषिहरू—अट्ठक, वामक, वामदेव, वेस्सामित्त, यमतग्गि, अङ्गिरस, भारद्वाज, वासेट्ठ, कस्सप र भगु—का महायज्ञ थिए, त्यसरी नै मेरो यो दानवितरण हुनेछ’... मृत्युपछि शरीरको विघटन हुँदा ऊ सृजनामा रमाउने देवताको समुदायमा पुनः उत्पन्न हुन्छ। त्यसपछि त्यो कर्म, त्यो शक्ति, त्यो पद र त्यो प्रभुत्व समाप्त भएपछि ऊ फर्कने व्यक्ति हुन्छ, यस लोकमा फर्केर आउँछ।

"Or, instead... he gives a gift with the thought, 'Just as there were the great sacrifices of the sages of the past — Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu — in the same way will this be my distribution of gifts'... on the break-up of the body, after death, he reappears in the company of the devas who delight in creation. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“वा त्यसको सट्टा... उसले यस्तो सोचले दान दिन्छ: ‘मेरो यो दान दिएपछि मन शान्त हुन्छ। सन्तोष र प्रसन्नता उत्पन्न हुन्छ’... मृत्युपछि शरीरको विघटन हुँदा ऊ अरूको सृजनामा अधिकार राख्ने देवताको समुदायमा पुनः उत्पन्न हुन्छ। त्यसपछि त्यो कर्म, त्यो शक्ति, त्यो पद र त्यो प्रभुत्व समाप्त भएपछि ऊ फर्कने व्यक्ति हुन्छ, यस लोकमा फर्केर आउँछ।

"Or, instead... he gives a gift with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise'... on the break-up of the body, after death, he reappears in the company of the devas who have power over the creations of others. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“वा ‘मेरो यो दान दिएपछि मन शान्त हुन्छ, सन्तोष र प्रसन्नता उत्पन्न हुन्छ’ भन्ने सोचको सट्टा उसले यस्तो सोचले दान दिन्छ: ‘यो मनको आभूषण हो, मनको आधार हो।’ उसले ब्राह्मण वा श्रमणलाई आफ्नो दान दिन्छ—खाना, पेय, वस्त्र, सवारीसाधन; माला, सुगन्ध र लेप; बिछ्यौना, आश्रय र बत्ती। सारिपुत्त, तिमीलाई के लाग्छ? कसैले यस्तो दान दिन सक्छ?”

"Or, instead of thinking, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,' he gives a gift with the thought, 'This is an ornament for the mind, a support for the mind.' He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a brahman or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"

“सक्छ, भन्ते।”

"Yes, lord."

“यो दान आफ्नै लाभ नखोजी, [फलमा] आसक्त मन नराखी, आफ्ना लागि सञ्चय गर्न नचाही, ‘म मृत्युपछि यसको भोग गर्नेछु’ भन्ने [सोच] नराखी,

"Having given this, not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], 'I'll enjoy this after death,'

“—न ‘दान दिनु राम्रो हो’ भन्ने सोचले,

" — nor with the thought, 'Giving is good,'

“—न ‘यो मेरा पिता र पितामहले पहिले दिनुभएको थियो, गर्नुभएको थियो। यो पुरानो कुलपरम्परा मैले टुट्न दिनु उचित हुँदैन’ भन्ने सोचले,

" — nor with the thought, 'This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued,'

“—न ‘म सम्पन्न छु। यिनीहरू सम्पन्न छैनन्। म सम्पन्न भएर पनि सम्पन्न नभएकाहरूलाई दान नदिनु उचित हुँदैन’ भन्ने सोचले, न ‘जसरी प्राचीन ऋषिहरू—अट्ठक, वामक, वामदेव, वेस्सामित्त, यमतग्गि, अङ्गिरस, भारद्वाज, वासेट्ठ, कस्सप र भगु—का महायज्ञ थिए, त्यसरी नै मेरो यो दानवितरण हुनेछ’ भन्ने सोचले,

" — nor with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off,' nor with the thought, 'Just as there were the great sacrifices of the sages of the past — Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu — in the same way this will be my distribution of gifts,'

“—न ‘मेरो यो दान दिएपछि मन शान्त हुन्छ। सन्तोष र प्रसन्नता उत्पन्न हुन्छ’ भन्ने सोचले,

" — nor with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,'

“—बरु ‘यो मनको आभूषण हो, मनको आधार हो’ भन्ने सोचले दिएको हुनाले ऊ मृत्युपछि शरीरको विघटन हुँदा ब्रह्माका पार्षदहरूको समुदायमा पुनः उत्पन्न हुन्छ। त्यसपछि त्यो कर्म, त्यो शक्ति, त्यो पद र त्यो प्रभुत्व समाप्त भएपछि ऊ अनागामी हुन्छ। ऊ यस लोकमा फर्केर आउँदैन।

" — but with the thought, 'This is an ornament for the mind, a support for the mind' — on the break-up of the body, after death, he reappears in the company of Brahma's Retinue. Then, having exhausted that action, that power, that status, that sovereignty, he is a non-returner. He does not come back to this world.

“सारिपुत्त, कुनै व्यक्तिले एक प्रकारको दान दिँदा त्यो महाफलदायी वा महान् लाभदायी नहुने, तर अर्को व्यक्तिले त्यस्तै दान दिँदा त्यो महाफलदायी र महान् लाभदायी हुने कारण, हेतु यही हो।”

"This, Sariputta, is the cause, this is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit."