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Katamā ca bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā: atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imaṃ ca lokaṃ paraṃ ca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Ayaṃ bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.
Maurice Walshe, DN 2: .. there is nothing given, bestowed, offered in sacrifice..
Ven. Thanissaro, DN 2: .. there is nothing given, nothing offered, nothing sacrificed..
Ven. Bodhi, SN 24.5: .. There is nothing given, nothing offered, nothing presented in charity..
1. There is no such virtue as ‘generosity’ (dinnam). This means
that there is no good effect in giving alms.
2. There is no such virtue as ‘liberal alms giving (ittham)’. or
3. ‘Offering gifts to guests (hutam).’ Here, too, the implied
meaning is that there is no effect in such charitable
starter wrote:Hello Bhante and daverupa,
Your very helpful input is very much appreciated. It seems that Venerable Ledi Sayādaw translated "hutaṃ" as small scale offerings. Then I don't understand why some others translated it as "sacrifice", which doesn't make much sense to me since I don't think that the Buddha meant things like animal sacrifice. Considering all the same translation of "spells and curses" in various Chinese Agamas, I wonder if there's a chance that "hutaṃ" had the meaning of "spells and curses", or another similar word was somehow mixed up. To be honest, I'm not very convinced about the use of two different Pali words for offerings (large scale and small scale), which doesn't seem to be very necessary.
Thanks and metta!
Yiṭṭhaṃ vuccati mahāyāgo. Hutanti paheṇakasakkāro adhippeto
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