Dakkhiṇāvibhaṅga Sutta Thus I heard. At one time, the Blessed One was staying among the Sakka family, in Kapilavatthu (Ca-ty-la-vi), in the monastery of Nigrodha (Ni-kou-Law of Life). Then Mahāpajāpati Gotama (Ma-ha-ba-sa-batta), carrying a new pair of robes, went to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. Sitting to one side, Mahāpajāpati Gotama said to the Blessed One —Venerable sir, this new pair of robes was specially cut and woven by me for the Blessed One. World-Honored One, may the Blessed One, out of compassion, accept it for me. When he heard this, the Blessed One said to Mahāpajāpati Gotama —Gotama, make offerings to the Sangha. She makes offerings to the Sangha, and I will be honored in my time, and so will the Sangha. For the second time, Mahāpajāpati Gotama said to the Blessed One —Venerable sir, this new pair of robes was cut and woven by me. Take it for me. The second time, The Blessed One said to Mahāpajāpati Gotama —Gotama, make offerings to the Sangha. And so does the Sangha. For the third time, Mahāpajāpati Gotama said to the Blessed One —Venerable sir, this new pair of robes was cut and woven by me… take it for me. For the third time, the Blessed One said to Mahāpajāpati Gotama: —O Gotama, make offerings to the Sangha…and so should the Sangha. When he heard this, the venerable Ānanda said to the Blessed One —Please accept a new pair of robes for Mahāpajāpati Gotama! Venerable sir, MahāpajāpatiGotama helped the Blessed One a lot, was his uncle, nurse, nurtured him, gave him milk to suckle, because after giving birth, the Blessed One's mother passed away, herself. gave milk to the Blessed One. The Blessed One, and the Blessed One was also of great help to Mahāpajāpati Gotama. World-Honored One, it was thanks to the Blessed One that Mahāpajāpati Gotama took refuge in the Buddha, took refuge in the Dharma, and took refuge in the Sangha. White World Honored One, It was through the Blessed One that Mahāpajāpati abstained from killing living beings, from taking what was not given, from sexual misconduct, from lying, from intoxicating intoxicants. World-Honored One, it is through the Blessed One that Mahāpajāpati Gotama is full of unwavering faith in the Buddha, full of unmoving faith in the Dharma, full of immovable faith in the Sangha, and full of precepts make the saints happy. Lord, it is through the Blessed One that Mahāpajāpati Gotama has no doubt about Suffering, no longer doubts about the Origin of Suffering, no longer doubts about the cessation of Suffering, no more doubts about the Path leading to the cessation of suffering. World-Honored One, the Blessed One has also been of great help to Mahāpajāpati Gotama. —That is so, Ānanda! It is so, Ānanda! nanda, if through one person another person takes refuge in the Buddha, takes refuge in the Dharma, and takes refuge in the Sangha, at this time Ānanda, I say that one person does not have a due reward for the other for bowing, standing, clasping hands, doing appropriate things, and making offerings such as robes, almsfood, sieves, and food. medicine, medicine to treat diseases. If by one person another person abstains from killing, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from lying, and abstaining from intoxication with wine, yeast, and cooking wine, at this time Ānanda, I say that one person does not have a due reward for the other ... medicine to cure diseases. Ānanda, if by virtue of one person another person is full of faith and unwavering faith in the Buddha, in the Dharma, in the Sangha, in all the precepts, at this time, Ānanda, I say that this person has no reward. Which one is worthy of the other… medicinal medicine. nanda, if by virtue of one another another has no doubt about dukkha, there is no doubt about the origin of suffering, no doubt about the cessation of suffering, no doubt about the Path leading to the cessation of suffering, at this time, Ānanda, I say that this man has no due reward for him. the other ... medicine to cure diseases. There are, Ānanda, fourteen kinds of offerings classified by class of people. Giving to the Tathagatas, Arahants, and Perfectly Enlightened Ones is the first offering, classified by class of people. Giving alms to the Paccekabuddhas, is the second offering, classified by class of people. Giving to Arahants, disciples of the Tathagata, is the third offering, classified by person. Giving alms on the path to Arahantship is the fourth offering, classified by people. Almsgiving to the results of Non-returner, is the fifth offering, classified by class of people. Giving to them on the path to the attainment of Non-returner is the sixth offering, classified by people. The alms of the One-returner is the seventh offering, classified according to the class of people. Giving alms on the path to the attainment of the One-returner is the eighth offering, classified by people. The alms-giving of the results of Stream-winner is the ninth offering, classified according to the class of people. Giving to them on the path to stream-entry is the tenth offering, classified by people. Giving to external learned (bahiraka) who have renounced covetousness in desires is the eleventh offering, classified by class of people. Giving to ordinary people who uphold the precepts is the twelfth offering, classified by class of people. Giving to ordinary people according to the evil precepts is the thirteenth offering, classified by class of people. Giving of all kinds of animals is the fourteenth offering, classified according to the class of people. Here, nanda, after giving alms to all kinds of animals, This offering has the hope of bringing a hundred percent of the merit. After giving alms to ordinary people who follow the evil precepts, this offering has the hope of bringing back a thousand parts of merit. After giving alms to ordinary people who uphold the precepts, this offering has the hope of bringing back a hundred thousand times of merit. After giving alms to outsiders who have renounced covetousness in their desires, this offering has the hope of bringing back hundreds of thousands of millions of times of merit. After giving alms to them on the path to stream-entry, this offering has the hope of bringing about immeasurable amounts of merit. What else to say about those who have attained Stream-winner? What about those on the path to the attainment of the One-returner? What about those who have attained the fruit of the One-returner? What about those on the path to Non-returner? What about those who have attained Non-returner? What about those on the path to Arahantship? What about those who have attained Arahantship, disciples of the Tathagata? What about the Paccekabuddhas? What about the Tathagatas, Arahants, and Perfectly Enlightened Ones? There are, Ānanda, seven kinds of offerings to the Sangha. Giving alms to both Sanghas with the Buddha as the head is to make offerings to the first Sangha. Giving alms to both Sanghas, after the Buddha has passed away, is to make offerings to the second Sangha. Giving to the Sangha is an offering to the third Sangha. Giving to the community of bhikkhunis is an offering to the fourth Sangha. Give alms and say: "May the Sangha appoint for me such a number of bhikkhus and bhikkhunis," is the offering to the fifth Sangha. Giving alms and saying, "May the Sangha appoint me such a number of bhikkhus," is making offerings to the sixth Sangha. Giving alms and saying, "May the Sangha appoint such a number of bhikkhunis," is making offerings to the seventh Sangha. But in the future, Ānanda, there will be people of change of nature (gotrabhuno), with yellow kashāyas around their necks, according to evil precepts, evil dharmas, and alms giving to them Sangha according to evil precepts. But, Ānanda, when I say that the offerings to the Sangha are innumerable and immeasurable, this time Ānanda, I don't mean that by any means, an individualized giving has great results. greater for offerings to the Sangha. There are, Ānanda, the four purity of offerings. how is four? There is, Ānanda, an offering that is purified by the giver, but not by the receiver. There is, Ānanda, an offering that is purified by the receiver, but not by the giver. There is, Ānanda, an offering that is not purified both by the giver and also by the receiver. There is, Ānanda, an offering that is purified by the giver and also by the receiver. And, Ānanda, what kind of offering is purified by the giver, but not by the receiver? Here, Ānanda, the giver observes the precepts, following the good, and the receiver follows the evil, according to the evil. Thus, Ānanda, is the kind of offering that is purified by the giver, but not by the receiver. And, Ānanda, what kind of offering is purified by the receiver, but not by the giver? Here, nanda, the one who gives according to the evil precepts, according to the evil dharma, and those who receive the precepts, follow the good dharma. Thus, Ānanda, is the kind of offering that is purified by the receiver, but not by the giver. And what, Ānanda, is an offering that is not purified by the giver and also by the receiver? Here, Ānanda, the giver follows the evil precept, follows the evil dharma, and the receiver also follows the evil precept, according to the evil dhamma. Thus, Ānanda, is an offering not purified by the giver and also by the receiver. And, Ānanda, what kind of offering is purified by the giver and also by the receiver? Here, Ānanda, the one who keeps the precepts, follows the good; and the recipient also keeps the precepts, following the kusala. Thus, Ānanda, is an offering purified by the giver and also by the receiver. Such are, Ānanda, the four purity of offerings. Thus the Blessed One preached. After saying so, the Master said: Who is full of precepts, Giving to the evil world; Donations are received in accordance with the Dharma, With a mind skillfully rejoicing, With firm faith In the great fruit of karma, Such an offering, Purity by the giver. Who does not keep the precepts, Giving to the good; An offering that is not in accordance with the Dharma, With a mind without joy, Without firm faith, In the great fruit of karma, Such an offering, Pure by the recipient. Who does not keep the precepts, Give alms to the evil precepts; An offering that is not in accordance with the Dharma, With a mind without joy, Without firm faith, In the great fruit of karma, Such an offering Both are not pure. Who is full of precepts, Giving alms for the good; Gifts are given in accordance with the Dharma, With a mind skillfully rejoicing, With firm faith, In the great fruit of karma, I say that giving Will certainly have great results. Whoever renounces craving, gives without covetousness, Testimonials are correct. With a skillful heart of joy, With firm faith, In the great fruit of karma, I say that giving is generous and generous.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.30/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.