Controverted PointParibhogamayaṁ puññaṁ vaḍḍhatīti? Theravādin:By your thesis you implythat other mental experiences are increasing quantities:that contact, feeling, perception, volition, cognition, faith, energy, mindfulness, concentration, understanding, can each keep growing—which you deny … And that merit keeps growing just as a creeper, a liana, a tree, grass, or brushwood grows—which you deny … .Āmantā. that other mental experiences are increasing quantities:Paribhogamayo phasso vaḍḍhati, vedanā vaḍḍhati, saññā vaḍḍhati, cetanā vaḍḍhati, cittaṁ vaḍḍhati, saddhā vaḍḍhati, vīriyaṁ vaḍḍhati, sati vaḍḍhati, samādhi vaḍḍhati, paññā vaḍḍhatīti? Again, in affirming it, do you also admit that a giver acquires merit when, having given his gift, he does not consider it further? You do. But this is to imply, in other words, that merit accrues to one who does not consciously advert to, reflect upon, consider, attend to, deliberate, anticipate, aim. Is not the opposite the case? You assent. Then it is wrong to say that merit goes on growing with utility.Na hevaṁ vattabbe …pe….

Again, in affirming your thesis, do you also admit that a giver may acquire merit who, on giving a gift, entertains sensual, malevolent, or cruel thoughts? “Yes”, you reply. Then have we here a combination of two contacts, feelings, perceptions, volitions, cognitions? No? Think! “Yes”, you now reply. Then you are maintaining that good and bad, guilty and innocent, base and noble, sinister and clear mental states, can co-exist side by sideat the same moment. You deny. Think again! “Yes”, you now reply. But was it not said by the Exalted One:Paribhogamayaṁ puññaṁ vaḍḍhatīti? at the same momentĀmantā. “There are four things,bhikkhus, very far away onefrom the other. What are the four? The sky and the earth, the hither and the yonder shore of the ocean, whence the sun rises and where he sinks, the Norm of the good and that of the wicked.Latā viya vaḍḍhati, māluvā viya vaḍḍhati, rukkho viya vaḍḍhati, tiṇaṁ viya vaḍḍhati, muñjapuñjo viya vaḍḍhatīti? ”Far is the sky and far from it the earth lies;Far too the further shore of ocean, say they;And whence the radiant sun at day-dawn rises,And where he goes, lightmaker, to his ending.Yet further than all these asunder, say they,The Norm of good men's lives and that of bad men.Co-operation of the good can never perish,True to its nature while it yet endureth.But swift dissolves the intercourse of bad men.Hence far is Norm of good from that of evil”Na hevaṁ vattabbe …pe….

”Far is the sky and far from it the earth lies;Far too the further shore of ocean, say they;And whence the radiant sun at day-dawn rises,And where he goes, lightmaker, to his ending.Yet further than all these asunder, say they,The Norm of good men's lives and that of bad men.Co-operation of the good can never perish,True to its nature while it yet endureth.But swift dissolves the intercourse of bad men.Hence far is Norm of good from that of evil”Paribhogamayaṁ puññaṁ vaḍḍhatīti? Therefore it is wrong to say that good and bad, etc., mental states, co-exist side by side in anyone.Āmantā. Rājagirika, Siddhatthika, Sammitiya:But, if your rejection is right, was it not said by the Exalted One:Dāyako dānaṁ datvā na samannāharati, hoti puññanti? Rājagirika, Siddhatthika, Sammitiya:Āmantā. “Planters of groves and shady woods,And they who build causeway and bridge,And wells construct and watering-sheds,And to the homeless dwellings give:Of such as these by day and nightFor ever doth the merit grow.In righteousness and virtue's mightSuch folk from earth to heaven go”?Anāvaṭṭentassa hoti … “Planters of groves and shady woods,And they who build causeway and bridge,And wells construct and watering-sheds,And to the homeless dwellings give:Of such as these by day and nightFor ever doth the merit grow.In righteousness and virtue's mightSuch folk from earth to heaven go”?anābhogassa hoti … Therefore merit goes on growing with utility.asamannāharantassa hoti … Again, was it not said by the Exalted One:amanasikarontassa hoti … “Bhikkhus, there are these four streams of merit and of good, sources of happiness and blissful fate, resulting in happiness, conducive to heavenly life, conducive to that which is desirable, agreeable, and sweet, to welfare and happiness. What are the four? When abhikkhu, enjoying the use of robes, or of alms-food, or of shelter, or of medical requisitesgiven him, is able to attain to and dwell in infinite concentration of mind, to the giver each of these four gifts is an infinite stream of merit and of good”?acetayantassa hoti … Therefore merit goes on growing with utility.apatthayantassa hoti … appaṇidahantassa hotīti? Theravādin:You still affirm your proposition. Now, does a giver who has given a gift acquire merit when the acceptor, having accepted the gift, throws it away, abandons it? “Yes”, you reply. But you cannot possibly say of that giver's merit that it goes on growing.Na hevaṁ vattabbe …pe… Or if, when the gift is accepted, kings, or thieves, take it away again, or fire burns it, or water bears it away, or hostile heirs take it back? The same holds good. Hence merit is not dependent upon utility.nanu āvaṭṭentassa hoti … Shwe Zan Aungābhogassa hoti … This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:samannāharantassa hoti … Manfred Wierichmanasikarontassa hoti … Ven. Vimalacetayantassa hoti … Josephine Tobinpatthayantassa hoti … paṇidahantassa hotīti? 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.Āmantā. Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Hañci āvaṭṭentassa hoti … Cross-references were linked.ābhogassa hoti … 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 “:”.samannāharantassa hoti … Letter-spacing with fixed spaces was replaced with bold font.manasikarontassa hoti … The corrigenda were merged into the text. Some could not be resolved, though.cetayantassa hoti … 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/patthayantassa hoti … paṇidahantassa hoti, no ca vata re vattabbe—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.“paribhogamayaṁ puññaṁ vaḍḍhatī”ti.

Paribhogamayaṁ puññaṁ vaḍḍhatīti? Āmantā. Dāyako dānaṁ datvā kāmavitakkaṁ vitakketi, byāpādavitakkaṁ vitakketi, vihiṁsāvitakkaṁ vitakketi, hoti puññanti? Āmantā. Dvinnaṁ phassānaṁ …pe… dvinnaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe… dvinnaṁ phassānaṁ …pe… dvinnaṁ cittānaṁ samodhānaṁ hotīti? Āmantā. Kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantīti? Na hevaṁ vattabbe …pe… kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantīti? Āmantā. Nanu vuttaṁ bhagavatā—“cattārimāni, bhikkhave, suvidūravidūrāni. Katamāni cattāri? Nabhañca, bhikkhave, pathavī ca—idaṁ paṭhamaṁ suvidūravidūraṁ. Orimañca, bhikkhave, tīraṁ samuddassa pārimañca tīraṁ—idaṁ dutiyaṁ suvidūravidūraṁ. Yato ca, bhikkhave, verocano abbhudeti yattha ca atthameti—idaṁ tatiyaṁ suvidūravidūraṁ. Satañca, bhikkhave, dhammo asatañca dhammo—idaṁ catutthaṁ suvidūravidūraṁ. Imāni kho, bhikkhave, cattāri suvidūravidūrānīti.

Nabhañca dūre pathavī ca dūre, Pāraṁ samuddassa tadāhu dūre; Yato ca verocano abbhudeti, Pabhaṅkaro yattha ca atthameti; Tato have dūrataraṁ vadanti, Satañca dhammaṁ asatañca dhammaṁ.

Abyāyiko hoti sataṁ samāgamo, Yāvampi tiṭṭheyya tatheva hoti; Khippañhi veti asataṁ samāgamo, Tasmā sataṁ dhammo asabbhi ārakā”ti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantī”ti.

Na vattabbaṁ—“paribhogamayaṁ puññaṁ vaḍḍhatī”ti? Āmantā. Nanu vuttaṁ bhagavatā—

“Ārāmaropā vanaropā, ye janā setukārakā; Papañca udapānañca, ye dadanti upassayaṁ.

Tesaṁ divā ca ratto ca, sadā puññaṁ pavaḍḍhati; Dhammaṭṭhā sīlasampannā, te janā saggagāmino”ti.

Attheva suttantoti? Āmantā. Tena hi paribhogamayaṁ puññaṁ vaḍḍhatīti.

Na vattabbaṁ—“paribhogamayaṁ puññaṁ vaḍḍhatī”ti? Āmantā. Nanu vuttaṁ bhagavatā—“cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Katame cattāro? Yassa, bhikkhave, bhikkhu cīvaraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. Yassa, bhikkhave, bhikkhu piṇḍapātaṁ paribhuñjamāno …pe… senāsanaṁ paribhuñjamāno …pe… gilānapaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattantī”ti. Attheva suttantoti? Āmantā. Tena hi paribhogamayaṁ puññaṁ vaḍḍhatīti.

Paribhogamayaṁ puññaṁ vaḍḍhatīti? Āmantā. Dāyako dānaṁ deti, paṭiggāhako paṭiggahetvā na paribhuñjati chaḍḍeti vissajjeti, hoti puññanti? Āmantā. Hañci dāyako dānaṁ deti, paṭiggāhako paṭiggahetvā na paribhuñjati chaḍḍeti vissajjeti, hoti puññaṁ; no ca vata re vattabbe—“paribhogamayaṁ puññaṁ vaḍḍhatī”ti.

Paribhogamayaṁ puññaṁ vaḍḍhatīti? Āmantā. Dāyako dānaṁ deti, paṭiggāhake paṭiggahite rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti, hoti puññanti? Āmantā. Hañci dāyako dānaṁ deti, paṭiggāhake paṭiggahite rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti, hoti puññaṁ; no ca vata re vattabbe—“paribhogamayaṁ puññaṁ vaḍḍhatī”ti.

Paribhogamayapuññakathā niṭṭhitā.