1 Then, the brahmin Janussoni visited with the Auspicious One. Upon arrival, he exchanged friendly greetings with the Auspicious One. Having exchanged friendly greetings and cordial talk, he sat down to one side. Having sat down to one side, the brahmin Janussoni said this to the Auspicious One:

2 Indeed we brahmins, O Master Gotama, usually make food offerings when performing memorial rites [believing] “May this food offering be of benefit to our departed relatives and blood relations. May our departed relatives and blood relations enjoy this food offering.” “Do our departed relatives and blood relations, O Master Gotama, truly benefit from this food offering? Do our departed relatives and blood relations truly enjoy this food offering?”

3 In a suitable place, O Brahmin, they benefit, not in an unsuitable place.

4 But what, O Master Gotama, is a suitable place? What is an unsuitable place?

5 Here, O Brahmin, a certain individual is a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view. With the body's breakup after death, he arises in a lower world, unhappy destination, the woeful plane, in hell. Whichever is the nutriment of the hell beings, it is just that which he lives on, it is just that which he sustains himself with. This, O brahmin, is an unsuitable place where staying, he cannot benefit from that food offering.

6 Here, O Brahmin, a certain individual is a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view. With the body's breakup after death, he arises in an animal womb. Whichever is the nutriment of the animals, it is just that which he lives on, it is just that which he sustains himself with. This, O brahmin, is an unsuitable place where staying, he cannot benefit from that food offering.

7 Here, O Brahmin, a certain person is an abstainer from the killing of living beings, an abstainer from the taking of what is not given, an abstainer from misconduct in sensual pleasures, an abstainer from false speech, an abstainer from divisive speech, an abstainer from harsh speech, an abstainer from senseless prattle, not covetous, one of a benevolent mind, one of right view. With the breakup of the body after death, he arises in companionship with human beings. Whichever is the nutriment of the human beings, it is just that which he lives on, it is just that which he sustains himself with. This, O brahmin, is an unsuitable place where staying, he cannot benefit from that food offering.

8 Here, O Brahmin, a certain person is an abstainer from the killing of living beings, an abstainer from the taking of what is not given, an abstainer from misconduct in sensual pleasures, an abstainer from false speech, an abstainer from divisive speech, an abstainer from harsh speech, an abstainer from senseless prattle, not covetous, one of a benevolent mind, one of right view. With the breakup of the body after death, he arises in companionship with devas. Whichever is the nutriment of the devas, it is just that which he lives on, it is just that which he sustains himself with. This, O brahmin, is an unsuitable place where staying, he cannot benefit from that food offering.

9 Here, O Brahmin, a certain individual is a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view. With the body's breakup after death, he arises in the realm of ghosts. Whichever is the nutriment of the beings in the realm of ghosts, it is just that which he lives on, it is just that which he sustains himself with. Or else whichever [food] his friends, colleagues, relatives or blood relations offer, it is just that which he lives on, it is just that which he sustains himself with. This, O brahmin, is a suitable place where staying, he can benefit from that food offering.

10 “But if, O Master Gotama, our departed relative or blood relation has not arisen in that suitable place, who is it that enjoys the food offering?”

11 “Other departed relatives and blood relations who have arisen in that suitable place enjoy that food offering.”

12 “But if, O Master Gotama, our departed relative or blood relation has not arisen in that suitable place, and other departed relatives and blood relations have not arisen in that suitable place, who is it that enjoys the food offering?”

13 This is not possible, O Brahmin, it is inconceivable that in this long period [of samsara], that suitable place will be secluded from this, namely, “departed relatives and blood relations.” Nevertheless, O Brahmin, it is not fruitless for the giver too.

14 “Does the venerable Gotama speak of a possibility of [reaping the fruits of merits] even in unsuitable places?”

15 “Even in unsuitable places, O Brahmin, I do speak of that possibility.”

16 Here, O Brahmin, a certain individual is a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view. He is a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas. With the breakup of the body after death, he arises in companionship with elephants. At that place, he becomes a gainer of food, drinks, garland and various adornments.

17 As one, O Brahmin, who here in this world was a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view, so with the breakup of the body after death, he arises in companionship with elephants. As one who here in this world was a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas, so at that place, he becomes a gainer of food, drinks, garland and various adornments.

18 Here, O Brahmin, a certain individual is a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view. He is a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas. With the breakup of the body after death, he arises in companionship with horses. At that place, he becomes a gainer of food, drinks, garland and various adornments.

19 As one, O Brahmin, who here in this world was a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view, so with the breakup of the body after death, he arises in companionship with horses. As one who here in this world was a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas, so at that place, he becomes a gainer of food, drinks, garland and various adornments.

20 Here, O Brahmin, a certain individual is a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view. He is a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas. With the breakup of the body after death, he arises in companionship with cows. At that place, he becomes a gainer of food, drinks, garland and various adornments.

21 As one, O Brahmin, who here in this world was a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view, so with the breakup of the body after death, he arises in companionship with cows. As one who here in this world was a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas, so at that place, he becomes a gainer of food, drinks, garland and various adornments.

22 Here, O Brahmin, a certain individual is a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view. He is a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas. With the breakup of the body after death, he arises in companionship with dogs. At that place, he becomes a gainer of food, drinks, garland and various adornments.

23 As one, O Brahmin, who here in this world was a killer of living beings, a taker of what is not given, an engager in misconduct in sensual pleasures, a speaker of falsehood, a speaker of divisive speech, a speaker of harsh speech, a covetous one, one with a mind of ill-will, a holder of wrong view, so with the breakup of the body after death, he arises in companionship with dogs. As one who here in this world was a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas, so at that place, he becomes a gainer of food, drinks, garland and various adornments.

24 Here, O Brahmin, a certain person is an abstainer from the killing of living beings, an abstainer from the taking of what is not given, an abstainer from misconduct in sensual pleasures, an abstainer from false speech, an abstainer from divisive speech, an abstainer from harsh speech, an abstainer from senseless prattle, not covetous, one of a benevolent mind, one of right view. He is a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas. With the breakup of the body after death, he arises in companionship with human beings. At that place, he becomes a gainer of the five cords of human sensual pleasures.

25 As one, O Brahmin, who here in this world was an abstainer from the killing of living beings, an abstainer from the taking of what is not given, an abstainer from misconduct in sensual pleasures, an abstainer from false speech, an abstainer from divisive speech, an abstainer from harsh speech, an abstainer from senseless prattle, not covetous, one of a benevolent mind, one of right view, so with the breakup of the body after death, he arises in companionship with human beings. As one who here in this world was a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas, so at that place, he becomes a gainer of the five cords of human sensual pleasures.

26 Here, O Brahmin, a certain person is an abstainer from the killing of living beings, an abstainer from the taking of what is not given, an abstainer from misconduct in sensual pleasures, an abstainer from false speech, an abstainer from divisive speech, an abstainer from harsh speech, an abstainer from senseless prattle, not covetous, one of a benevolent mind, one of right view. He is a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas. With the breakup of the body after death, he arises in companionship with devas. At that place, he becomes a gainer of the five cords of divine sensual pleasures.

27 As one, O Brahmin, who here in this world was an abstainer from the killing of living beings, an abstainer from the taking of what is not given, an abstainer from misconduct in sensual pleasures, an abstainer from false speech, an abstainer from divisive speech, an abstainer from harsh speech, an abstainer from senseless prattle, not covetous, one of a benevolent mind, one of right view, so with the breakup of the body after death, he arises in companionship with devas. As one who here in this world was a giver of food, drinks, cloths, vehicles, garlands, perfumes, ointments, beds, lodgings and lightings to samanas and brahmanas, so at that place, he becomes a gainer of the five cords of divine sensual pleasures.

28 “It is marvellous, O Master Gotama. It is unprecedented, O Master Gotama, it is just enough, O Master Gotama, to give food offerings, enough to perform the memorial rites, in so far as at any rate, for the giver too, it is not fruitless.

29 That is so, O Brahmin, that is so, O Brahmin. For the giver too, O Brahmin, it is not fruitless.

30 “Excellent, O Master Gotama! Excellent, O Master Gotama! Just as, O Master Gotama, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that those with good eyesight can see forms, just so has the Dhamma been explained by the venerable Gotama in countless ways. I go, to the Auspicious Gotama, as refuge, and to the Dhamma, and to the Sangha of bhikkhus. May Master Gotama bear it in mind, that I am a lay disciple who has gone for refuge from today for as long as life lasts.”

1 atha kho jāṇussoṇī brāhmaṇo yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho jāṇussoṇī brāhmaṇo bhagavantaṃ etadavoca:

2 mayamassu bho gotama brāhmaṇā nāma dānāni dema saddhāni karoma: ''idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantu'ti. kacci taṃ bho gotama dānaṃ petānaṃ ñātisālohitānaṃ upakappati? kacci te petā ñātisālohitā taṃ dānaṃ paribhuñjanti ti?

3 ṭhāne kho brāhmaṇa upakappati, no aṭṭhāneti.

4 katamañca bho gotama ṭhānaṃ? katamaṃ aṭṭhānanti?

5 idha brāhmaṇa ekacco pāṇātipātī hoti, adinnādāyī hoti kāmesu micchācārī hoti, musāvādī hoti, pisunavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālū hoti, vyāpannacitto hoti, micchādiṭṭhiko hoti, so kāyassabhedā paraṃ maraṇā nirayaṃ upapajjati. yo nerayikānaṃ sattānaṃ āhāro tena so tattha yāpeti, tena so tattha tiṭṭhati. idampi kho brāhmaṇa aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

6 idha pana brāhmaṇa ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesu micchācārī hoti, musāvādī hoti, pisunavāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālū hoti, vyāpannacitto hoti, micchādiṭṭhiko hoti. so kāyassa bhedā parammaraṇā tiracchānayoniṃ upapajjati. yo tiracchānayonikānaṃ sattānaṃ āhāro tena so tattha yāpeti, tena so tattha tiṭṭhati. idampi kho brāhmaṇa aṭṭhānaṃ, yattha ṭhitassa taṃ dānaṃ na upakappati.

7 idha pana brāhmaṇa ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesu micchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisunāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālū hoti, avyāpannacitto hoti, sammādiṭṭhiko hoti. so kāyassa bhedā parammaraṇā manussānaṃ sahavyataṃ upapajjati. yo manussānaṃ āhāro tena so tattha yāpeti, tena so tattha tiṭṭhati. idampi kho brāhmaṇa aṭṭhānaṃ, yattha ṭhitassa taṃ dānaṃ na upakappati.

8 idha pana brāhmaṇa ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesu micchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisunāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālū hoti, avyāpannacitto hoti, sammādiṭṭhiko hoti. so kāyassa bhedā parammaraṇā devānaṃ sahavyataṃ upapajjati. yo devānaṃ āhāro tena so tattha yāpeti, tena so tattha tiṭṭhati. idampi kho brāhmaṇa aṭṭhānaṃ, yattha ṭhitassa taṃ dānaṃ na upakappati.

9 idha pana brāhmaṇa ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesu micchācārī hoti, musāvādī hoti, pisunavāco hoti, parusāvāco hoti, samphappalāpī hoti, abhijjhālū hoti, vyāpannacitto hoti, micchādiṭṭhiko hoti. so kāyassa bhedā paraṃ maraṇā petti visayaṃ upapajjati. yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti. tena so tattha tiṭṭhati. yaṃ vā panassa anuppavecchanti mittā vā amaccā vā ñāti vā sālohitā vā, tena so tattha yāpeti. tena so tattha tiṭṭhati. idaṃ kho brāhmaṇa ṭhānaṃ, yattha ṭhitassa taṃ dānaṃ upakappatī ti.

10 sace pana bho gotama so peto ñātisālohito taṃ ṭhānaṃ anuppanno hoti, ko taṃ dānaṃ paribhuñjatīti?

11 aññepissa brāhmaṇa petā ñāti sālohitā taṃ ṭhānaṃ anupapattā honti. te taṃ dānaṃ paribhuñjantī ti.

12 sace pana bho gotama so ceva peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, aññepissa petā ñātisālohitā taṃ ṭhānaṃ anupapannā hontī. ko taṃ dānaṃ paribhuñjatī ti?

13 aṭṭhānaṃ kho etaṃ brāhmaṇa, anavakāso yaṃ taṃ ṭhānaṃ vivittaṃ assa iminā dīghena addhunā yadidaṃ petehi ñāti sālohitehi. api ca brāhmaṇa dāyakopi anipphalo hoti.

14 aṭṭhānepi bhavaṃ gotamo parikappaṃ vadatīti?

15 aṭṭhānepi kho ahaṃ brāhmaṇa parikappaṃ vadāmi.

16 idha brāhmaṇa ekacco pāṇātipātī hoti. adinnādāyī hoti, kāmesu micchācārī hoti, musāvādī hoti, pisunāvāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālū hoti, vyāpannacitto hoti, micchādiṭṭhiko hoti, so dātā hoti, samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ, seyyāvasathapadīpeyyaṃ. so kāyassa bhedā paraṃ maraṇā hatthinaṃ sahavyataṃ upapajjati. so tattha lābhī hoti annassa pānassa mālā nānālaṅkārassa.

17 yaṃ kho brahmaṇa idha pāṇātipātī, adinnādāyī, kāmesu micchācārī, musāvādī, pisunavāco, pharusavāco, samphappalāpī, abhijjhālū, vyāpannacitto, micchādiṭṭhiko, tena so kāyassabhedā parammaraṇā hatthīnaṃ sahavyataṃ upapajjati. yaṃ ca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ, seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālā nānālaṃkārassa.

18 idha brāhmaṇa ekacco pāṇātipātī hoti. adinnādāyī hoti, kāmesu micchācārī hoti, musāvādī hoti, pisunāvāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālū hoti, vyāpannacitto hoti, micchādiṭṭhiko hoti, so dātā hoti, samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ, seyyāvasathapadīpeyyaṃ. so kāyassa bhedā paraṃ maraṇā assānaṃ sahavyataṃ upapajjati. so tattha lābhī hoti annassa pānassa mālā nānālaṅkārassa.

19 yaṃ kho brahmaṇa idha pāṇātipātī, adinnādāyī, kāmesu micchācārī, musāvādī, pisunavāco, pharusavāco, samphappalāpī, abhijjhālū, vyāpannacitto, micchādiṭṭhiko, tena so kāyassabhedā parammaraṇā assānaṃ sahavyataṃ upapajjati. yaṃ ca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ, seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālā nānālaṃkārassa.

20 idha brāhmaṇa ekacco pāṇātipātī hoti. adinnādāyī hoti, kāmesu micchācārī hoti, musāvādī hoti, pisunāvāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālū hoti, vyāpannacitto hoti, micchādiṭṭhiko hoti, so dātā hoti, samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ, seyyāvasathapadīpeyyaṃ. so kāyassa bhedā paraṃ maraṇā gunnaṃ sahavyataṃ upapajjati. so tattha lābhī hoti annassa pānassa mālā nānālaṅkārassa.

21 yaṃ kho brahmaṇa idha pāṇātipātī, adinnādāyī, kāmesu micchācārī, musāvādī, pisunavāco, pharusavāco, samphappalāpī, abhijjhālū, vyāpannacitto, micchādiṭṭhiko, tena so kāyassabhedā parammaraṇā gunnaṃ sahavyataṃ upapajjati. yaṃ ca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ, seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālā nānālaṃkārassa.

22 idha brāhmaṇa ekacco pāṇātipātī hoti. adinnādāyī hoti, kāmesu micchācārī hoti, musāvādī hoti, pisunāvāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālū hoti, vyāpannacitto hoti, micchādiṭṭhiko hoti, so dātā hoti, samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ, seyyāvasathapadīpeyyaṃ. so kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahavyataṃ upapajjati. so tattha lābhī hoti annassa pānassa mālā nānālaṅkārassa.

23 yaṃ kho brahmaṇa idha pāṇātipātī, adinnādāyī, kāmesu micchācārī, musāvādī, pisunavāco, pharusavāco, samphappalāpī, abhijjhālū, vyāpannacitto, micchādiṭṭhiko, so tena kāyassabhedā parammaraṇā kukkurānaṃ sahavyataṃ upapajjati. yaṃ ca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ, seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālā nānālaṅkārassa.

24 idha pana brāhmaṇa ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesu micchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisunāvācā paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālū hoti, avyāpannacitto hoti, sammādiṭṭhiko hoti. so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. so kāyassa bhedā paraṃ maraṇā manussānaṃ sahavyataṃ upapajjati. so tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

25 yaṃ kho brāhmaṇa idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesu micchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisunāvācā paṭivirato hoti, pharusā yavācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālū hoti, avyāpannacitto hoti, sammādiṭṭhiko, tena so kāyassa bhedā parammaraṇā manussānaṃ sahavyataṃ upapajjati, yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. tena so tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

26 idha pana brāhmaṇa ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesu micchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisunāvācā paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālū hoti, avyāpannacitto hoti, sammādiṭṭhiko hoti. so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. so kāyassa bhedā paraṃ maraṇā devānaṃ sahavyataṃ upapajjati. so tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ.

27 yaṃ kho brāhmaṇa idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisunāvācā paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālū hoti, avyāpannacitto hoti, sammādiṭṭhiko. tena so kāyassa bhedā paraṃ maraṇā devānaṃ sahavyataṃ upapajjati. yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ. api ca brāhmaṇa, dāyako pi anipphalo ti.

28 acchariyaṃ bho gotama, abbhūtaṃ bho gotama, yāvañcidaṃ bho gotama alameva dānāni dātuṃ, alaṃ saddhāni kātuṃ, yatrahi nāma dāyako pi anipphalo hoti.

29 eva metaṃ brāhmaṇa, evametaṃ brāhmaṇa hoti.

30 abhikkantaṃ bho gotama abhikkantaṃ bho gotama. seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhinti. evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti.