SD 37.12 A 4.

61/2:65-69 • Patta Kamma Sutta

12 Patta Kamma Sutta

The Discourse on Worthwhile Work | A 4.61/2:65-69
Theme: How to enjoy the benefits of both worlds
Translated by Piya Tan ©2011

1 Sutta structure
1.1 WEALTH AND WELFARE. The Patta Kamma Sutta (A 4.61) is a remarkable little discourse on
the ideal lay practitioner, heading for accomplishment or excellence both on the worldly and spiritual
levels. It closely parallels the Dīgha,jānu Sutta (A 8.54), which however discusses “worldly welfare”
first [§§2-9] followed by “spiritual welfare” [§§10-15],1 while the Patta Kamma Sutta presents a reverse
structure. Both these suttas deal with the fourfold noble growth (ariya,vaḍḍha) of faith, moral virtue, cha-
rity and wisdom2 [§§3-8].
The section on worldly welfare or accomplishment closely resembles the Ādiya Sutta (A 5.41),
which deals with the benefits of wealth well gotten.3 This subject is famously treated in great detail in the
Sigāl’ovāda Sutta (D 31).4
As already mentioned above, what is special, even unique, about the Patta Kamma Sutta is that it be-
gins with defining spiritual accomplishment and closes with worldly welfare, quite the reverse of such
discourses as the Dīgha,jānu Sutta, which deals first with worldly welfare and closes with spiritual wel-
fare. In fact, this new sequence shows how the four spiritual accomplishments (sampadā) of faith, moral
virtue, charity and wisdom are the “four things that allow us to get the four things that are wished for,
desirable, agreeable, but hard to get in the world,” that is, wealth, fame, longevity and heavenly rebirth
[§3].
1.2 DHYANA FOR LAYMEN. Indeed, this is what makes the Patta Kamma Sutta interesting. It should
be noted that it is a discourse for the laity—it is addressed to the Buddha‟s chief lay supporter, Anātha,-
piṇḍika [§1]. The sutta structure (teaching spiritual accomplishment first, and closing with worldly ac-
complishment) makes sense if we see it is a follow-up on the (Anātha,piṇḍika) Pīti Sutta (A 5.176),
where the Buddha, after acknowledging that Anātha,piṇḍika and his 500 followers, are great supporters of
the sangha, admonishes them that they should do more, that is, for their own spiritual development: they
should “from time to time attain and dwell in the zest of solitude,” that is, practise meditation and enjoy
dhyana.5
With such spiritual development, even as lay practitioners, they would still be able to overcome the
five mental hindrances if they work at it. When these hindrances are overcome, they would be able to
attain dhyana, so enjoy “zest,” here a shorthand for dhyanic bliss.6 In other words, it is good for the laity
to meditate, too.7
1.3 THE SUTTA TITLE. The Sutta title needs some comment. The Commentary glosses patta,kamma
as “work that is engaged, work that is worthwhile” (patta,kammānî ti yutta,kammāni anucchavika,kam-
māni, AA 3:99). The Pali sentence is plural throughout, but I have rendered it here in idiomatic English as
singular. Except for the title (which I follow the Commentary), I have rendered the phrase, patta,kamma,
simply as “gained through work” throughout, except in the title.

1
Also called Vyaggha,pajja S (A 8.54/4:281-285) = SD 5.10.
2
Sampadā S (A 5.46) adds “learning” (suta) and calls them “the 5 accomplishments” (sampadā) (A 5.46/3:53).
The foll Dhana S (A 5.47) calls them “the 5 treasures” (pañca dhana) (A 5.47/3:53 f). For details, see §3 n below.
3
A 5.41/3:45 f = SD 2.1.
4
D 31/3:180-193 = SD 4.1.
5
A 5.176/3:206-208 = SD 19.8.
6
See Dhyana = SD 8.4.
7
For those who are unable to meditate, or face continuing difficulties preventing them from doing so, see (Anic-
ca) Cakkhu S (S 25.1/4:225 f) = SD 16.7 & The layman and dhyana = SD 8.5 (5).

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A 4.2.2.1 Aṅguttara Nikya 4, Catukka Nipāta 2, Dutiya Paṇṇāsaka 2, Pattakamma Vagga 1

2 The five domestic hindrances

The importance of overcoming the five hindrances in lay life is pointed out in the Patta Kamma
Sutta (A 4.61). The Sutta lists these five hindrances as follows:

(1) rampant greed (visama,lobha),

(2) ill will (vyāpāda),
(3) sloth and torpor (thīna,middha),
(4) restlessness and remorse (uddhacca,kukkucca), and
(5) doubt (vicikicchā). (A 4.61.7-8/2:66 f) = SD 37.12

It is noteworthy here that only the first factor is different from that of the usual five mental hindrances.8
Here, instead of the more usual kāma-c,chanda, we have visama,lobha (rampant greed), an expression
also found in the Cakka,vatti Sīha,nāda Sutta (D 26). Evidently, these five hindrances here apply not so
much to meditation as they do to the progress of lay life as a whole, that is, as “domestic hindrances” to
be overcome by the lay practitioner.9
The Dīgha Commentary defines visama,lobha as excessive greed (or neurotic desire) by way of con-
suming things (paribhoga,yuttesu pi hnesu atibalava,lobho); in short, excessive materialism and con-
sumerism) (DA 3:853). This definition fits very well into the context of the Patta Kamma Sutta in regards
to the lay person‟s progress. For, it says that should a householder (or lay person) live under the power of
these hindrances, he would do what should not be done and fail to do what should be done.10 This is a de-
scription of moral and economic decline on an individual and domestic level. The Cakka,vatti Sīha,nāda
Sutta, on the other hand, describes moral and economic decline on a social level.11
The Patta Kamma Sutta, furthermore, defines the lay follower‟s success here and hereafter as com-
prising the attainments of faith, moral virtue, generosity, and wisdom. Here, the lay follower‟s attainment
of wisdom (paññā sampadā) is defined as the overcoming of these five “domestic hindrances.” Having
overcome them, the lay person would be doing what should be done, and abstain from what should not be
done.12 As such, we might call the five hindrances mentioned in the Patta Kamma Sutta as the layman‟s
hindrances to wisdom.

— — —

The Discourse on Worthwhile Work

A 4.61/2:65-69

1 Then the houselord13 Anātha,piṇḍika approached the Blessed One, saluted him and then sat down
at one side. As the houselord Anātha,piṇḍika was sitting thus at one side, the Blessed One said this to
him: [66]
8
See Nīvaraṇa = SD 32.1.
9
D 26.17e/3:70 = SD 36.10 & SD 36.10 (5.2).
10
A 4.61.7/2:67 = SD 37.12.
11
Cakka,vatti Sīha.nāda S (D 26) mentions 3 negative emotions that are widespread in an unhealthy society, viz
abnormal lust (adhamma,rāgo), excessive greed (visama,lobho), and deviant conduct (micchā,dhammo) (D 26.17.5/-
3:70) & SD 36.10 (5.1). Comy here explains “abnormal lust” as incest, “excessive greed” or “neurotic desire,” as
unbridled materialism and consumerism, and “deviant conduct” as homosexuality (DA 3:853).
12
A 4.61.8/2:67 = SD 37.12.
13
Gaha,pati, an owner various assets, esp houses and great wealth. Cf gaha,patika, a “housemaster,” ie, owner of
only a single house (DA 1:171; Nc 342; PvA 39). Cf brāhmaṇa,gaha.patika: see n at Māra Tajjanīya S (M 50.12/-
1:334), SD 36.4 & Gihi S (A 5.179) @ SD 70.10 (2.1). See SD 38.6 (2.1).

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Four things hard to get in the world

2 “There are these four things, houselord, that are wished for, desirable, agreeable, but hard to get
in the world. What are the four?
(1) One wishes, „May wealth arise to me in a righteous manner!‟14
This is the first thing that is wished for, desirable, agreeable, but difficult to obtain in the world.
(2) When one has gotten wealth in a just manner, then one wishes,
„May fame righteously come to me, as well as to my relatives and to my preceptors!‟15
This is the second thing that is wished for, desirable, agreeable, but hard to get in the world.
(3) When one has gotten wealth in a just manner, and fame has righteously come to one, to one‟s
relatives and preceptors, then one wishes,
„May I live long! May I have longevity!‟
This is the third thing that is wished for, desirable, agreeable, but hard to get in the world.
(4) When one has gotten wealth in a just manner, and fame has righteously come to one, to one‟s
relatives and preceptors, and one lives long and have longevity, then one wishes,
„After death, with the body‟s breaking up, may I be reborn in a heaven-world!‟16
This is the fourth thing that is wished for, desirable, agreeable, but hard to get in the world.
These, houselord, are the four things that are wished for, desirable, agreeable, but hard to get in the
world.
SPIRITUAL ACCOMPLISHMENT

The four spiritual accomplishments

3 Now, houselord, there are these four things that allow us to get the four things that are wished
for, desirable, agreeable, but hard to get in the world.17 What are the four?18
(1) The accomplishment of faith saddhā,sampadā.
(2) The accomplishment of moral virtue sīla,sampadā.
(3) The accomplishment of charity cāga,sampadā.
(4) The accomplishment of wisdom paññā,sampadā.
4 (1) And what, houselord, is the accomplishment of faith?
Here, houselord, a noble disciple has (wise) faith.19 He has faith in the Buddha‟s awakening thus:
„So too, is he the Blessed One:20 for, he is an arhat, the fully self-awakened one, accomplished in
wisdom and conduct, well-farer, knower of worlds, peerless guide of tamable persons, teacher of gods
and humans, awakened, blessed.‟
This, houselord, is called the accomplishment of faith.

14
Bhogā me uppajjantu saha,dhammenâti.
15
Bhoge laddhā saha,dhammena, yaso me āgacchatu saha ñātīhi saha upajjhāyehîti.
16
Bhoge laddhā saha,dhammena, yasaṁ laddhā saha ñātīhi saha upajjhāyehi, ciraṁ jīvitvā dīgham āyuṁ pāletvā,
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjāmî ti.
17
Imesaṁ kho, gaha,pati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ cattāro
dhammā paṭilābhāya saṁvattanti.
18
(Upāsaka,sampadā) Mahānāma S (S 55.37) lists these 4 accomplishments (sampadā) with sīla,sampadā first,
ie, as moral virtue, faith, charity and wisdom, and are known as the four assurances (assāsaniyā dhammā) (S 55.37/-
5:395) = SD 6.2. On how these 4 become the 7 noble treasures (satta ariya,dhana), see Ariya Dhana S (A 7.5+6)
@ SD 37.6 (1.1-2).
19
Saddh, ie, kra,vati saddh, faith founded on seeing; synonymous with avecca,pasda, ie, faith through
understanding. There are 2 kinds of faith: (1) “rootless faith (amlaka,saddh), baseless or irrational faith, blind
faith (M 2:170); (2) “faith with a good cause” (kravati,saddh), faith founded on seeing (M 1:320,8, 401,23). M
1:401 AA 3/227 DhA 1/72 5/81 UA 369 (all Se). Amlaka = “not seen, not heard, not suspected” (V 2:243 3:163 &
Comy).
20
Alt tr: “For the following reasons, too, he is the Blessed One [the Lord]…” On the meaning of iti pi so, see
Buddhânussati = SD 15.7 (2.2) & n.

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5 (2) What is the accomplishment of moral virtue?

Here, houselord, a noble disciple
refrains from harming life,
refrains from taking the not-given,
refrains from sexual misconduct,
refrains from false speech,
refrains from strong drinks, distilled drinks, fermented drinks and that which causes heedlessness.
This, houselord, is called the accomplishment of moral virtue.
6 (3) What is the accomplishment of charity?
Here, houselord, a noble disciple dwells at home with a heart free from the stain of stinginess, devot-
ed to charity, open-handed, delighting in giving, devoted to alms-giving, delighting to have a share in
giving.21
This, houselord, is called the accomplishment of charity.
7 (4) What is the accomplishment of wisdom? [67]
OVERCOME BY THE 5 MENTAL HINDRANCES:
(1) Houselord, when he dwells with a mind that is overcome by covetousness and rampant greed,22
he does what should not be done, and is made to fail in his task.23
Doing what is not to be done, failing in his task, he is deprived of fame and happiness.24
(2) Houselord, when he dwells with a mind that is overcome by ill will,25
he does what should not be done, and is made to fail in his task.
Doing what is not to be done, failing in his task, he is deprived of fame and happiness.
(3) Houselord, when he dwells with a mind that is overcome by sloth and torpor,26
he does what should not be done, and is made to fail in his task.
Doing what is not to be done, failing in his task, he is deprived of fame and happiness.
(4) Houselord, when he dwells with a mind that is overcome by restlessness and remorse,27
he does what should not be done, and is made to fail in his task.
Doing what is not to be done, failing in his task, he is deprived of fame and happiness.
(5) Houselord, when he dwells with a mind that is overcome by doubt,28
he does what should not be done, and is made to fail in his task.
Doing what is not to be done, failing in his task, he is deprived of fame and happiness.

21
This passage is stock, found in eg Ariya Dhana S 1 (A 7.6/4:6), Nakula,māta S (A 8.48/4:268 f); cf Vata,pa-
da S (S 11.11/1:228). Commented upon at Vism 7.101-106: see Sappurisa Dāna S (A 5.148) = SD 22.15 Intro 2 &
Cāgânussati = SD 15.12.
22
“Covetousness and rampant greed” (abhijjhā,visama.lobha) are an imperfection of the mind (cittassa upakkile-
sa) meaning that the dvandva (“desire and lust”) is really a single imperfection, differentiated only by the sequence
of its appearance. First, we desire something, and when we already have it, we tend to cling to it (lust). Comy on
Dhamma Dāyāda S (M 3) def abhijjhā as desire-or-lust (chanda,rāga) for our own things, while visama,lobha is
desire-or-lust for those of others (MA 1:169). Comy on Cakka,vatti Sīha,nāda S (D 26) defs visama,lobha as ex-
cessive greed (or neurotic desire) by way of consuming things (paribhoga,yuttesu pi hnesu atibalava,lobho), in
other words, excessive materialism and consumerism (DA 3:853): see SD 31.7 (7.1). This last sense fits the above
context best, as this Sutta applies to the laity, who enjoy sensual pleasures (such as using money and shopping). See
Vatthûpama S (M 7.3/1:36 f) = SD 28.12; (Anuruddha) Upakkilesa S (M 128.27 + 30/3:161-163) = SD 5.18; also
Kāma-c,chanda = SD 32.2 (1.1.3).
23
Abhijjhā,visama.lobhâbhibhūtena, gaha,pati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. Here aparā-
dheti is caus pres 3 sg of aparajjhati, “he misses (his aim), fails, wrongs, offends against.”
24
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.
25
“Overcome by ill will,” vyāpādâbhibhūtena.
26
“Overcome by sloth and torpor,” thina,middhâbhibhūtena.
27
“Overcome by restless and remorse,” uddhacca,kukkuccâbhibhūtena.
28
“Overcome by doubt,” vicikicchā’bhibhūtena.

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Abandoning the mental hindrances

8.1 Indeed, houselord, when this noble disciple,
(1) having known that his mind is overcome by the mental impurity of covetousness and rampant
greed, he abandons the mental impurity of covetousness and rampant greed.
(2) Having known that his mind is overcome by the mental impurity of ill will, he abandons ill will,
he abandons the mental impurity of ill will.
(3) Having known that his mind is overcome by the mental impurity of sloth and torpor, he abandons
the mental impurity of sloth and torpor.
(4) Having known that his mind is overcome by the mental impurity of restlessness and remorse, he
abandons the mental impurity of restlessness and remorse.
(5) Having known that his mind is overcome by the mental impurity of doubt, he abandons the mental
impurity of doubt.

The ideal houselord

8.2 To the extent, houselord, that the noble disciple,
(1) having known that his mind is overcome by the mental impurity of covetousness and rampant
greed, abandons the mental impurity of covetousness and rampant greed;
(2) having known that his mind is overcome by the mental impurity of ill will, he abandons the men-
tal impurity of ill will;
(3) having known that his mind is overcome by the mental impurity of sloth and torpor, he abandons
the mental impurity of sloth and torpor;
(4) having known that his mind is overcome by the mental impurity of restlessness and remorse, he
abandons the mental impurity of restlessness and remorse;
(5) having known that his mind is overcome by the mental impurity of doubt, he abandons the mental
impurity of doubt—
this noble disciple, houselord, is called one with great wisdom, thick in wisdom, who sees what is
within range, great in wisdom.29
This, houselord, is called the accomplishment of wisdom.30
8.3 These, houselord, are the four things that allow us to get these four things that are wished for,
desirable, agreeable, but hard to get in the world.

WORLDLY ACCOMPLISHMENT
The proper uses of wealth
9Now, houselord, this noble disciple, with wealth
gotten by work and zeal,
gathered by the strength of arm,
earned by the sweat of the brow,
justly obtained in a lawful way,31
undertakes four kinds of worthwhile work. What are the four?
29
Ayaṁ vuccati, gaha,pati, ariya,sāvako mahā,pañño puthu,pañño āpātha,daso paññā,sampanno. Ee
āpātha,dasa, vl āpāta,daso.
30
Here, the accomplishment of wisdom (which starts at §7) is def as the overcoming of the 5 mental hindrances,
which alludes to the attaining of dhyana (A 4.61/2:65-69) = SD 37.12. Dīgha,jānu S (A 8.54) def this item simply
as watching the rise and fall of phenomena (A 8.54.10-15/4:284 f) = SD 5.10. This is understandable as Dīgha,jānu
S is addressed to the laity in general, while the Patta Kamma S (A 4.61) is given to the streamwinner Anātha,piṇdi-
ka, who is capable of deeper practice. This shows that dhyana practice is suitable for both monastics as well as the
laity, as long as they are inclined to it. See also Ariya Dhana S 1+2 (A 7.5+6) @ SD 37.6 (1.1).
31
This whole section up to here: Sa kho so, gaha,pati, ariya,sāvako uṭṭhāna,vīriyâdhigatehi bhogehi bāhā,bala,-
paricitehi sedā,vakkhittehi dhammikehi dhamma,laddhehi cattāri patta,kammāni kattā hoti. As at Ādiya S (A 5.41.-
2(1)/3:45) = SD 2.1.

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10 (1) Here, houselord, the noble disciple, with wealth gotten by work and zeal, gathered by the
strength of arm, earned by the sweat of the brow, justly obtained in a lawful way,
makes himself happy and zestful,32 and keeps up that rightful happiness.
He makes his parents happy and zestful, and keeps them rightfully happy,
He makes his children and women [wife and daughters], his servants,33 labourers and workers happy
and zestful, and keeps them rightfully happy.34
He makes friends and companions happy and zestful, and keeps them rightfully happy.35
This, houselord, would be the first worthy case [good example] of his worthwhile work that is put to
full proper use.36 [68]
11 (2) Furthermore, houselord, the noble disciple, with wealth gotten by work and zeal, gathered by
the strength of arm, earned by the sweat of the brow, justly obtained in a lawful way,
he makes himself secure against all misfortunes whatsoever, such as may arise from fire, from water,
from the king, from robbers, and from bad heirs.37
He makes himself secure, keeping his goods in safety.38
This, houselord, would be the second worthy case [good example] of his worthwhile work that is put
to full proper use.
12 (3) Furthermore, a houselord, with wealth gotten by work and zeal, gathered by the strength of
arm, earned by the sweat of the brow, justly obtained in a lawful way,
the noble disciple makes the fivefold offering (pañca,balī),39 namely:
(a) offering to relatives, ñāti,balī
(b) offering to guests,40 atithi,balī
(c) offering to the departed, pubba.peta,balī
41
(d) offering to the king [the government], and rāja,balī

32
“Makes…zestful,” pīeti, “gladdens, pleases, satisfies, cheers; invigorates, makes strong” (D 1:51, 3:130 f; S
1:90, 4:331). It occurs in the definition of pīti (zest) (Vism 143 = DhsA 115).
33
“Servants,” ds, lit “slaves”.
34
Ādiya S (A 5.41) def of the 1st of 5 uses of wealth (bhoga) is up to here (A 5.41.2/3:45) = SD 2.1.
35
Mitt’āmacce sukheti pīṇeti sammā sukhaṁ pariharati. Ādiya S (A 5.41) takes this as the 2 nd of 5 uses of wealth
(bhoga) (A 5.41.3/3:45) = SD 2.1.
36
Idam assa paṭhamaṁ ṭhāna,gataṁ hoti patta,gataṁ āyatanaso paribhuttaṁ. Comy: “Is...worthy case” means
to have good reason to do so. But about what? A good reason for producing wealth, ie, the work to be done with a
single share of wealth by way of four kinds of work (ṭhāna,gataṁ hotî ti kāraṇa,gataṁ hoti. Kiṁ pana tan’ti? Catū-
su patta,kammesu ekaṁ bhogehi kattabba,kammaṁ bhoga,jātam eva ṭhāna,gataṁ (AA 3:99). Assa, 3 sg pot of atthi,
“it is, there is.” Āyatanaso (adv), “in the right sphere, suitable, proper.” Paribhutta (pp of paribhuñjati), “use, made
use of, employed, enjoyed.”
37
Yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathā,rūpāsu āpadāsu pari-
yodhāya saṁvattati. Ādiya S (A 5.41) takes this as the 3rd of 5 uses of wealth (bhoga) (A 5.41.4/3:45) = SD 2.1.
This is stock. Mah Dukkha-k,khandha S (M 13) lists these 5 as the causes of suffering for one who has to protect
his wealth (M 13.10/1:86). (Satta,dhana) Ugga S (A 7.7) declares how worldly wealth is subject to these 5 dangers,
but not the 7 treasures (satta dhana), namely, faith (saddh), moral virtue (sīla), moral shame (hiri), moral fear
(ottappa), learning (suta), charity (cga) and wisdom (paññ) (D 3:163; M 3:99; A 7.5,6/4:7; cf A 1:210 f).
38
Sotthiṁ attānaṁ karoti.
39
“The fivefold offerings” (pañca,balī), as in Ādiya S (A 5.41.5/3:45) + SD 2.1 (3). The balī or bhūta,yajña is
one of the five daily sacrifices (yajña) to be performed by a householder (Manu,smti 3.67, 91). It consists of a por-
tion of the daily meal (rice, grain, ghee etc) to all creatures, and is usually performed by throwing the offering up
into the air near the main door before consuming the meal. Such practices are not accepted in the Buddha‟s teach-
ings. The Buddha instead secularized them to become more meaningful social or religious acts. This ref to “offering
to devas” (the 5th balī) does not mean that the Buddha approves of deva-worship, but that it is here a “bridge,” a
skillful means, for God-believers who are attracted to the Dharma, as an inspiring meditation to deepen their mind
training: see Devatā,nussati = SD 15.13. See Piyasilo 1990c:17, 71.
40
See Love = SD 38.4 (6.2.2).
41
Rāja,balī, ie, paying due taxes, levies and fines, and contributing to building public projects, etc.

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(e) offering to devas.42 devatā,balī

This, houselord, would be the third worthy case [good example] of his worthwhile work that is put
to full proper use.43
13 (4) Furthermore, a houselord, with wealth gotten by work and zeal, gathered by the strength of
arm, earned by the sweat of the brow, justly obtained in a lawful way,
the noble disciple makes offerings44 to all those recluses and brahmins
who refrain from intoxication and heedlessness,
who bear all things with patience and restraint,45
each taming himself,
each calming himself,
each cooling himself46
—to such he offers a gift that has the highest fruit, a heavenly gift, resulting in happiness, leading to
heaven.47
This, houselord, would be the fourth worthy case [good example] of his worthwhile work that is put
to full proper use.

Wealth well enjoyed

14a Indeed, houselord, this noble disciple, with wealth gotten by work and zeal, gathered by the
strength of arm, earned by the sweat of the brow, justly obtained in a lawful way, undertakes these four
kinds of worthwhile work.
14b Houselord, whose wealth comes to an end in other ways than these four cases of wealth gained
through work, houselord,48
for them, these, houselord, are called wealth gained through work that is used in unworthwhile deeds,
unfittingly enjoyed.49
Houselord, whose wealth comes to an end in these four cases of wealth gained through work,
houselord,50
for them, these, houselord, are called wealth gained through work that is used in worthwhile deeds,
fittingly enjoyed.51

Bhuttā bhogā bhatā bhaccā Wealth has been enjoyed, dependents supported,
vitiṇṇā āpadāsu me misfortunes have I overcome,
uddh’aggā dakkhiṇā dinnā uplifting52 gifts have been offered.
atho pañca,balī katā53 The fivefold offerings, too, have been made,

42
“Offering to devas,” deva,balī. See Ādiya S (A 5.41) @ SD 3.2 Intro (2-3).
43
Ādiya S (A 5.41) takes this as the 4th of 5 uses of wealth (bhoga) (A 5.41.5/3:45) = SD 2.1.
44
“Offerings,” dakkhi, Skt dakiā: both meaning “south = right hand direction, the right,” ie, the right hand,
the giving hand, and by extension, “gift,” especially fees donated to a teacher. On this passage, cf D 3:61; A 4:45.
45
Patience and restraint” (khanti,soracca) are that which beautify us or gracing virtues (V 1:349; A 1:94).
46
This important passage throws clear light on who are worthy of offerings, as against the schedules of “worthy
recipients” given on Dakkhia Vibhaga S (M 142.5-8/3:255-257).
47
From “the noble disciple...” up to here: ariya,sāvako...ye te samaṇa,brāhmaṇā | mada-p,pamādā paṭiviratā
khanti,soracce niviṭṭhā | ekam attānaṁ damenti, | ekam attānaṁ samenti, | ekam attānaṁ parinibbāpenti, | tathā,-
rūpesu samaṇa,brāhmaṇesu uddh’aggikaṁ dakkhiṇaṁ patiṭṭhāpeti | sovaggikaṁ sukha,vipākaṁ sagga,saṁvattani-
kaṁ.
48
Yassa kassaci, gaha,pati, aññatra imehi catūhi patta,kammehi bhogā parikkhayaṁ gacchanti.
49
Ime vuccanti, gaha,pati, bhogā aṭṭhāna,gatā apatta,gatā anāyatanaso paribhuttā.
50
Yassa kassaci, gaha,pati, imehi catūhi patta,kammehi bhogā parikkhayaṁ gacchanti.
51
Ime vuccanti, gaha,pati, bhogā ṭhāna,gatā patta,gatā āyatanaso paribhuttâ ti.
52
Uddh’agga, lit “with raised point,” ie “pointing upwards,” meaning “lofty, beneficial (of gifts)”; cf uddh’aggi-
ka, “aiming at or resulting in a lofty end, promoting spiritual welfare, beneficial (of gifts)” (D 1:51 = 3:66; S 1:90; A
3:59).

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A 4.2.2.1 Aṅguttara Nikya 4, Catukka Nipāta 2, Dutiya Paṇṇāsaka 2, Pattakamma Vagga 1

upaṭṭhitā sīlavanto placed in the morally virtuous,

saññatā brahma,cārayo. who live the holy life, restrained.

Yad atthaṁ bhogaṁ iccheyya The benefits of wealth that

paṇḍito gharam āvasaṁ [69] the wise managing their homes would wish for,
so me attho anuppatto that wealth I have gained,
kataṁ ananutāpiyaṁ. done, never to be regretted.

Etaṁ anussaraṁ macco Pondering thus, a mortal

ariya,dhamme ṭhito naro man stands in the noble Dharma,
idh’eva naṁ pasaṁsanti even right here he is praised,
pecca sagge pamodatî ti. hereafter, he rejoices in heaven.

— evaṁ —

Bibliography
Piyasilo [Ordination name of Tan Beng Sin], 1949-
1990c Buddhist Prayer: An introduction to religious music, paritta, puja and spirituality. Peta-
ling Jaya (Malaysia): Mandala Trading, 1990.
1992a Buddhist Currents: A brief social analysis of Buddhism in Sri Lanka and Siam. Petaling
Jaya (Malaysia): Dharmafarer Enterprises, 1992. xiv 208 pp biblio, scripture author title
indexes.

080114; 111119; 111121; 111126; 120420; 120428a

53
“The fivefold offerings” (pañca,balī): see §12.

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