Source: http://obo.genaud.net/dhamma-vinaya/pts/mn/mn.142.horn.pts.htm
Timestamp: 2019-04-25 15:42:05+00:00

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At one time the Lord was staying among the Sakyans in Nigrodha's monastery near Kapilavatthu.
she sat down at a respectful distance.
"Give it to the Order, Gotami.
has been of much service to the Lord.
the Lord has been of much service to Mahā Pajāpatī the Gotamid.
has gone to the Order for refuge.
refrains from occasions of sloth induced by intoxicants.
is possessed of the moral habits pleasing to the ariyans.
is not doubtful about the course leading to the stopping of anguish.
the Lord has been of much service to Mahā Pajāpatī the Gotamid."
this is the first offering graded as to individuals.
this is the second offering graded as to individuals.
this is the third offering graded as to individuals.
this is the fourth offering graded as to individuals.
this is the fifth offering offering graded as to individuals.
this is the sixth offering graded as to individuals.
this is the seventh offering graded as to individuals.
this is the eighth offering graded as to individuals.
this is the ninth offering graded as to individuals.
this is the tenth offering graded as to individuals.
this is the eleventh offering graded as to individuals.
this is the twelfth offering graded as to individuals.
this is the thirteenth offering graded as to individuals.
this is the fourteenth offering graded as to individuals.
it is expected that the offering (yields) a hundredfold.
it is to be expected that the offering (yields) a thousandfold.
it is to be expected that the offering (yields) a hundred thousandfold.
it is to be expected that the offering (yields) a hundred thousandfold of crores.
(yields) what is incalculable and immeasurable.
So what can be said of the stream-attainer?
What can be said of the one faring along for the realisation of the fruit of once-returning?
What can be said of the once-returner?
What can be said of one faring along for the realisation of the fruit of non-returning?
What can be said of the non-retumer?
What can be said of one faring along for the realisation of the fruit of perfection?
What can be said of one perfected?
What can be said of one enlightened for and by himself alone?
What can be said of a Tathāāgata, perfected one, fully Self-Awakened One?
this is the first offering to the Order.
this is the second offering to the Order.
this is the third offering to the Order.
this is the fourth offering to the Order.
this is the fifth offering to the Order.
this is the sixth offering to the Order.
this is the seventh offering to the Order.
specially for these of bad morality.
than an offering to the Order.
There are these four purifications of offerings, Ānanda.
but not by the recipient.
but not by the giver.
but not by the recipient?
but not by the giver?
These, Ānanda, are the four purifications in offerings."
This is an offering purified by the giver.
This is an offering purified by the recipient.
This is an offering purified by neither.
I assert this gift to be of abundant fruit.
I assert this gift to be a gift abundant in gain.
 At A. i. 25 called foremost of nuns of long experience. Her verses are at Thīg. 167-162. The younger sister of Mahāmāyā, Gotama's mother, she attained arahantship soon after her ordination, ThigA. 141. The story of her ordination, with a number of Sakyan ladies, is given at Vin. ii. 253, A. iv. 274.
not given Gotama ... she suckled him!
 MA. v. 66 explains she thought that as she had not given Gotama anything, not even cakes or fruit, in the 29 years he had led a household life she would now give him an outer cloak and a robe, but only what was made by hand would satisfy her. But sāmaṁ vāyitaṁ, according to MA. v. 66, does not mean woven by her own hand, but that every day, surrounded by a group of foster-mothers, she went to the weaving place for women artisans and, taking the movable part of her loom, worked there.
 As at Miln. 240, though there she was giving cloths for the rains.
 She was much disappointed; but Gotama, according to MA. v. 67, was acting out of compassion, for what is given to an Order is of great fruit, and a gift given both to him and the Order will twice arouse the three thoughts connected with giving.
...no higher gift... But the whole point of this sutta is to show that there is no higher gift than that given to the Order!
 Ānanda knew there was no gift higher than one made to the Teacher.
 This description of Mahā Pajāpatī (except for the word bahūpakāra, of much service) is also ascribed to Ānanda at Vin. ii. 289.
 Making him do things with his hands and feet.
 Who, two or three times a day, washed him and gave him to eat and to drink, MA. v. 69.
 In preference to her own son, Nanda, whom she gave to foster-mothers.
 A teacher, ācariya. The behaviour of pupils and teachers towards one another is given at Vin. i. 44 ff.
 A pupil, antevāsika, MA. v. 70.
pāṭipuggalikā dakkhiṇā, This is saying that this is the way to classify the kammic rebound of gifts according to the individual receiving the gift. That is not to say that the worth and merit of the gift depends entirely on the recipient. The gift itself and the manner in which it is given also contribute to the rebound.
 pāṭipuggalikā dakkhiṇā, the worth and merit of the offerings are reckoned according to the worth and merit of the recipient.
 paccekabuddha; he does not teach others.
 bāhirake kāmesu vītarāge, of which MA. v. 71 says kammavādikiriyavādin hi lokiyapañcabhiññe, in regard to the five mundane super-knowledges he is a speaker on the deed and on the efficacy of the deed.
 A hundred advantages, according to MA. v. 71; cf. A. iii. 42.
 From here to "So what can bo said of a stream-attainer?" is quoted at MA. i. 187 where this Discourse is called Dakkhiṇāvisuddhisutta.
 MA. v. 72 says even a lay-follower gone to the three Refuges is called one faring along for the fruit of stream-attainment.
 Or Buddhapamukhe may mean with the Buddha facing them or before' them. For MA. v. 73 says "on one side is the Order of monks, on the other the Order of nuns, and the Teacher is sitting in the middle."
 This explains why, if Mahā Pajāpatī gives a gift to the Order, the Lord will be honoured as well as the Order. This is an offering unequalled by any other, and neither the second nor any other reaches this highest offering, MA. v. 73.
This is almost certainly a late development in that at first there were no images of the Buddha.
 parinibbute. Bu. explains that an image is placed on a chair before both Orders, and having given everything first of all to the Teacher, it is then to be given to both Orders.
 gotrabhū, see G.S. iv. 247. Defined at Pug. 12, 13.
 kāsāvakaṇtha, as at Dhp. 307 = Iti. 43.
 I.e. with the Teaching. Miln. 258 quotes this verse and mentions this Sutta by name.
This may mean a non-returner, or it may mean any person who at the time of giving is without attachment to the gift or results.
 MA. v. 77 says this means a non-returner here, for an arahant is wholly without attachment, ekantavītarāga, therefore a gift given by an arahant to an arahant is the chief of gifts. Because of his being without desire or attachment, a deed done by an arahant is neither skilled nor unskilled but remains in the position of its doing.

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