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7.Idāni dānañcāti ettha dīyate imināti dānaṃ, attano santakaṃ parassa paṭipādīyatīti vuttaṃ hoti.
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Now as to ' Giving': by means of this one gives (diyate), thus it is a giving (däna); what is meant is that what is with one self is transferred to another.
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Dhammassa cariyā, dhammā vā anapetā cariyā dhammacariyā.
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The conduct of the True Idea or conduct not deviating from the True Idea is True-Idea conduct (dhamma- cariya).
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Ñāyante "amhākaṃ ime"ti ñātakā.
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These are known to us (näyanto), thus they are kin (nätalcä).
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Na avajjāni anavajjāni, aninditāni agarahitānīti vuttaṃ hoti.
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Unexceptionable (anavajja) is that which is not to be taken exception to (na avajja) ; unblamed, uncensured, is what is meant.
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Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.
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The rest is as already stated. This is the word-commentary.
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Atthavaṇṇanā pana evaṃ veditabbā – dānaṃ nāma paraṃ uddissa subuddhipubbikā annādidasadānavatthupariccāgacetanā, taṃsampayutto vā alobho.
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The commentary on the meaning should be understood as follows. Giving (dana) is a term for the choice, preceded by contentment, consisting in giving up in someone else's favour [one or other of] the ten objects of giving beginning with food (A. iv. 239), or else it is the non-greed associated with that [choice];
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Alobhena hi taṃ vatthuṃ parassa paṭipādeti, tena vuttaṃ "dīyate imināti dāna"nti.
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for it is through non-greed that this object is transferred to another. Hence it was said above By means of this one gives, thus it is a giving.
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Taṃ bahujanapiyamanāpatādīnaṃ diṭṭhadhammikasamparāyikānaṃ phalavisesānaṃ adhigamahetuto maṅgalanti vuccati.
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That is called a good omen since it is a cause for achieving the special fruits, both here and now and in life to come, consisting in dearness to many, etc.;
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"Dāyako, sīha dānapati, bahuno janassa piyo hoti manāpo"ti evamādīni (a. ni. 5.34) cettha suttāni anussaritabbāni.
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and here such Suttas as this can be recalled: A giver, Siha, a master of giving, is dear to many, beloved of many ' (A. iii. 39).
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Aparo nayo – dānaṃ nāma duvidhaṃ āmisadānaṃ, dhammadānañca, tattha āmisadānaṃ vuttappakārameva.
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Another method. Giving is of two kinds, namely, giving of material things and giving of the True Idea (see A. i. 91). Herein, giving of material things is of the kind already stated;
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Idhalokaparalokadukkhakkhayasukhāvahassa pana sammāsambuddhappaveditassa dhammassa paresaṃ hitakāmatāya desanā dhammadānaṃ, imesañca dvinnaṃ dānānaṃ etadeva aggaṃ.
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but giving of the True Idea is the teaching, out of desire for others' welfare, of the True Idea proclaimed by the Enlightened One, and that brings about the kind of pleasure (bliss) that is due to the exhaustion of suffering both in this world and the other world. Of these two kinds of giving, this is the best,
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Yathāha –
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according as it is said:'
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"Sabbadānaṃ dhammadānaṃ jināti,
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The gift of the True Idea conquers all gifts,'
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Sabbarasaṃ dhammaraso jināti;
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The taste of the True Idea conquers all tastes,'
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Sabbaratiṃ dhammarati jināti,
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The joy of the True Idea conquers all joys,
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Taṇhakkhayo sabbadukkhaṃ jinātī"ti. (dha. pa. 354);
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The termination of craving conquers all pain ' (Dh. 354).
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Tattha āmisadānassa maṅgalattaṃ vuttameva.
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Herein, it has only been stated how the giving of material things is a good omen.
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Dhammadānaṃ pana yasmā atthapaṭisaṃveditādīnaṃ guṇānaṃ padaṭṭhānaṃ, tasmā maṅgalanti vuccati.
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But the giving of the True Idea is called a good omen because it is the footing for such special qualities as the experiencing of the meaning (aim);
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Vuttañhetaṃ bhagavatā –
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for this is said by the Blessed One
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"Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī cā"ti evamādi (a. ni. 5.26).
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' Bhikkhus, in proportion as a bhikkhu teaches in detail the True Idea to others as he has heard (learned) and mastered it, he accordingly comes to experience the meanings and experience the ideas in that True Idea ' (A. iii. 21), and so on.
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Dhammacariyā nāma dasakusalakammapathacariyā.
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True-Idea conduct (dhammacariya) is conduct consisting in the ten profitable courses of action,
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Yathāha – "tividhā kho gahapatayo kāyena dhammacariyā samacariyā hotī"ti evamādi.
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according as it is said ' Householders, there are three kinds of bodily conduct in accordance with the True Idea, fair conduct' (M. i. 287), and so on.
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Sā panesā dhammacariyā saggalokūpapattihetuto maṅgalanti veditabbā.
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That True-Idea conduct should be understood as a good omen since it is a cause for rebirth in the heavenly world;
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Vuttañhetaṃ bhagavatā – "dhammacariyāsamacariyāhetu kho gahapatayo evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī"ti (ma. ni. 1.439).
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for this is said by the Blessed One ' Householders, it is by reason of conduct in accordance with the True Idea, by reason of fair conduct, that creatures here on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world ' (M. i. 285).
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Ñātakānāma mātito vā pitito vā yāva sattamā pitāmahayugā sambandhā.
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Kin (nätakä) are those who are connected as far as the seventh generation back on the mother's or the father's side.
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Tesaṃ bhogapārijuññena vā byādhipārijuññena vā abhihatānaṃ attano samīpaṃ āgatānaṃ yathābalaṃ ghāsacchādanadhanadhaññādīhi saṅgaho pasaṃsādīnaṃ diṭṭhadhammikānaṃ sugatigamanādīnañca samparāyikānaṃ visesādhigamānaṃ hetuto maṅgalanti vuccati.
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Support (sangaho) provided for them according to one's means with sustenance, clothing, corn, etc., when they come to one stricken by loss of property or loss through sickness, is called a good omen since it is a cause for achieving the distinctions here and now consisting in commendation, etc., and for those in the life to come consisting in going to heaven, and so on.
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Anavajjāni kammāni nāma uposathaṅgasamādānaveyyāvaccakaraṇaārāmavanaropanasetukaraṇādīni kāyavacīmanosucaritakammāni.
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Unexceptionable actions (anäkulä ca kammanta) are those such as giving effect to the Uposatha factors, doing social services, planting gardens and groves, making bridges, etc.;
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Tāni hi nānappakārahitasukhādhigamahetuto maṅgalanti vuccanti.
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for these are called a good omen since they are a cause for achieving many kinds of welfare and pleasure.
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"Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyā"ti evamādīni cettha suttāni (a. ni. 8.43) anussaritabbāni.
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Here such Suttas as that which follows can be recalled: It is possible, Visäkhä, that here some woman or man, after observing (upavasitva) the Observance (uposatha) Day with eight factors, reappears on the dissolution of the body, after death, in the company of the gods of the Four Kings ' (A. i. 213).
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Evaṃ imissā gāthāya dānañca, dhammacariyā ca, ñātakānañca saṅgaho, anavajjāni kammānīti cattāri maṅgalāni vuttāni.
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So in this stanza there are four good omens stated with giving, True-Ideal conduct, support for kin, and unexceptionable actions.
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Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
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How they are good omens has already been made clear in each instance.
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Niṭṭhitā dānañcāti imissā gāthāya atthavaṇṇanā.
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The commentary on the meaning of this stanza ' Giving' is ended.
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