Controverted PointCetasiko dhammo dānanti? not the gift butĀmantā. Theravādin:Ifdānabe a mental state, is it possible to give a mental state away to others? If you deny, yourproposition falls through. If you assent, you then imply that it is possible to give any mental property to others: contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding.Labbhā cetasiko dhammo paresaṁ dātunti? Rājagirika, Siddhatthika:If we are wrong, we ask you, is giving attended by undesirable, disagreeable, unpleasant, barren consequences? Does it induce, and result in, sorrow? Is not rather the opposite true? Surely thendānais a mental state.Na hevaṁ vattabbe …pe… Rājagirika, Siddhatthika:labbhā cetasiko dhammo paresaṁ dātunti? Theravādin:Granting that giving was pronounced by the Exalted One to produce desirable results, is giving a robe, or alms-food, or lodging, or materia medica and requisites for illnessdāna? You admit they are, but you cannot assert that thesedirectlybring about desirable, agreeable, pleasant, felicific mental results.Āmantā. Rājagirika, Siddhatthika:If we are wrong, let us quote the words of the Exalted One:Labbhā phasso paresaṁ dātunti? Rājagirika, Siddhatthika:Na hevaṁ vattabbe …pe… “Faith, modesty, and meritorious giving:These are the things that men of worth pursue;This, say they, is the path celestial,Hereby we pass into the deva-world”.labbhā vedanā …pe… “Faith, modesty, and meritorious giving:These are the things that men of worth pursue;This, say they, is the path celestial,Hereby we pass into the deva-world”.saññā … Again:cetanā … “Bhikkhus, these five givings, the Great Dāna's, are supreme, secular, hereditary; ancientcustoms, unmixed now or in the past; they are not mixed one with the other, nor shall be, and they are not despised by recluses or brahmins, or by the wise. What are the five? First, there is the Ariyan disciple who, having put away taking life, is opposed to it. Such an one gives to all beings without limit security, amity,benevolence. And having thus given without limit, he himself becomes partaker in that security, amity, benevolence. Secondly, the Ariyan disciple, having put away taking what is not given, wrong conduct in sense-desires, lying, and occasions for indulging in strong drinks, is opposed to these. Thus renouncing,bhikkhus, he gives to all beings without limit security, amity, goodwill. And so giving, he himself becomes partaker in that unlimited security, amity, goodwill. These,bhikkhus, are the five Great Dānas …”.saddhā … customsvīriyaṁ … If the Suttanta says thus, then giving is a mental state.sati … Theravādin:According to you, then,dānais not something to be given. But was it not said by the Exalted One:samādhi … “Take the case of one who gives food, drink, raiment, a carriage, a wreath, a perfume, ointment, a couch, a dwelling, means of lighting”?paññā paresaṁ dātunti? Surely thendānais a thing to be given.Na hevaṁ vattabbe …pe….

Rājagirika, Siddhatthika:You say then that giving is a thing to be given. Now you do not admit that the thing to be given has as its direct result something desirable, agreeable, pleasant, felicific, a happy capacity and consequence. On the other hand, the Exalted One said thatdānahad such a result. Now you say that a robe, alms-food, and the other requisites aredāna. Hence it follows that a robe and so on has such a result, which cannot be. Therefore it is wrong to say thatdānais a thing to be given.Na vattabbaṁ—Rājagirika, Siddhatthika:“cetasiko dhammo dānan”ti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Dānaṁ aniṭṭhaphalaṁ akantaphalaṁ amanuññaphalaṁ secanakaphalaṁ dukkhudrayaṁ dukkhavipākanti? Manfred WierichNa hevaṁ vattabbe …pe… Ven. Vimalananu dānaṁ iṭṭhaphalaṁ kantaphalaṁ manuññaphalaṁ asecanakaphalaṁ sukhudrayaṁ sukhavipākanti? Josephine TobinĀmantā. Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Cross-references were linked.Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.Letter-spacing with fixed spaces was replaced with bold font.The corrigenda were merged into the text. Some could not be resolved, though.Hañci dānaṁ iṭṭhaphalaṁ kantaphalaṁ manuññaphalaṁ asecanakaphalaṁ sukhudrayaṁ sukhavipākaṁ, tena vata re vattabbe—Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.“cetasiko dhammo dānan”ti.

Cross-references were linked.Dānaṁ iṭṭhaphalaṁ vuttaṁ bhagavatā, cīvaraṁ dānanti? Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.Āmantā. Letter-spacing with fixed spaces was replaced with bold font.Cīvaraṁ iṭṭhaphalaṁ kantaphalaṁ manuññaphalaṁ asecanakaphalaṁ sukhudrayaṁ sukhavipākanti? The corrigenda were merged into the text. Some could not be resolved, though.Na hevaṁ vattabbe …pe… This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/dānaṁ iṭṭhaphalaṁ vuttaṁ bhagavatā, piṇḍapāto senāsanaṁ gilānapaccayabhesajjaparikkhāro dānanti? All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.Āmantā. Gilānapaccayabhesajjaparikkhāro iṭṭhaphalo kantaphalo manuññaphalo asecanakaphalo sukhudrayo sukhavipākoti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“cetasiko dhammo dānan”ti? Āmantā. Nanu vuttaṁ bhagavatā—

“Saddhā hiriyaṁ kusalañca dānaṁ, Dhammā ete sappurisānuyātā; Etañhi maggaṁ diviyaṁ vadanti, Etena hi gacchati devalokan”ti.

Attheva suttantoti? Āmantā. Tena hi cetasiko dhammo dānanti.

Na vattabbaṁ—“cetasiko dhammo dānan”ti? Āmantā. Nanu vuttaṁ bhagavatā—“pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni pañca? Idha, bhikkhave, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti averaṁ deti abyābajjhaṁ deti. Aparimāṇānaṁ sattānaṁ abhayaṁ datvā averaṁ datvā abyābajjhaṁ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. Idaṁ, bhikkhave, paṭhamaṁ dānaṁ mahādānaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. Puna caparaṁ, bhikkhave, ariyasāvako adinnādānaṁ pahāya …pe… kāmesumicchācāraṁ pahāya …pe… musāvādaṁ pahāya …pe… surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti averaṁ deti abyābajjhaṁ deti. Aparimāṇānaṁ sattānaṁ abhayaṁ datvā averaṁ datvā abyābajjhaṁ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. Idaṁ, bhikkhave, pañcamaṁ dānaṁ mahādānaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. Imāni kho, bhikkhave, pañca dānāni mahādānāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhī”ti. Attheva suttantoti? Āmantā. Tena hi cetasiko dhammo dānanti.

Na vattabbaṁ—“deyyadhammo dānan”ti? Āmantā. Nanu vuttaṁ bhagavatā—“idhekacco annaṁ deti, pānaṁ deti, vatthaṁ deti, yānaṁ deti, mālaṁ deti, gandhaṁ deti, vilepanaṁ deti, seyyaṁ deti, āvasathaṁ deti, padīpeyyaṁ detī”ti. Attheva suttantoti? Āmantā. Tena hi deyyadhammo dānanti.

Deyyadhammo dānanti? Āmantā. Deyyadhammo iṭṭhaphalo kantaphalo manuññaphalo asecanakaphalo sukhudrayo sukhavipākoti? Na hevaṁ vattabbe …pe… dānaṁ iṭṭhaphalaṁ vuttaṁ bhagavatā, cīvaraṁ dānanti? Āmantā. Cīvaraṁ iṭṭhaphalaṁ kantaphalaṁ manuññaphalaṁ asecanakaphalaṁ sukhudrayaṁ sukhavipākanti? Na hevaṁ vattabbe …pe… dānaṁ iṭṭhaphalaṁ vuttaṁ bhagavatā, piṇḍapāto dānaṁ … senāsanaṁ dānaṁ … gilānapaccayabhesajjaparikkhāro dānanti? Āmantā. Gilānapaccayabhesajjaparikkhāro iṭṭhaphalo kantaphalo manuññaphalo asecanakaphalo sukhudrayo sukhavipākoti? Na hevaṁ vattabbe …pe… tena hi na vattabbaṁ—“deyyadhammo dānan”ti.

Dānakathā niṭṭhitā.