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Dakkhiṇāvisuddhi Kathā: Is a Gift Purified by the Giver, or by the Receiver Too?
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Dakkhiṇāvisuddhi Kathā: Is a Gift Purified by the Giver, or by the Receiver Too?

Dakkhiṇāvisuddhikathā

A group of debates at the end of chapter 17 of the Kathāvatthu asks whether the Saṅgha really receives gifts, whether gifts to the Saṅgha and to the Buddha bear great fruit, and whether a gift is purified by the giver alone. The Theravāda side answers from the discourses that both giver and receiver play a part.

7 points

In the Kathāvatthu, Tipiṭaka volume 37, towards the end of chapter 17, several debates about giving follow one another: should it not be said that the Saṅgha receives offerings? That the Saṅgha purifies offerings? That the Saṅgha eats? That a gift to the Saṅgha, or to the Buddha, bears great fruit? The group closes with the Dakkhiṇāvisuddhi Kathā, which asks whether a gift is purified by the giver alone and not by the receiver.

Tradition holds that the Kathāvatthu was set out by the Elder Moggaliputta Tissa at the Third Council. The commentary says the debates about the Saṅgha and the Buddha question the view of the Vetullaka school, which held that in the ultimate sense the Saṅgha is only the paths and fruits, and paths and fruits cannot receive or consume anything. The Dakkhiṇāvisuddhi Kathā questions the Uttarāpathakas, who feared that if the receiver affected a gift, it would mean another acts and we receive the result.

The Sakavādī (the Theravāda side) answers with the praise of the Saṅgha as worthy of offerings, the unsurpassed field of merit for the world, and with the discourse on the four purifications of offerings spoken to Ānanda.

  1. 1

    Does the Saṅgha really receive offerings? Saṅgho dakkhiṇaṃ paṭiggaṇhāti

    The Paravādī holds that it should not be said the Saṅgha receives offerings. The Sakavādī asks: is not the Saṅgha worthy of gifts, of hospitality, of offerings, of reverential salutation, the unsurpassed field of merit for the world? Do not people give robes, food, lodging and medicine to the Saṅgha? The commentary explains that paths and fruits are not the Saṅgha; the Saṅgha is the eight kinds of persons designated by the Buddha, based on aggregates purified by the arising of path and fruit.

    Applying it in daily life

    When thinking about religion or charities, don't think only at the level of ideals. Remember the real people who do the work and need real support.

  2. 2

    The Saṅgha makes a gift greatly fruitful Saṅgho dakkhiṇaṃ visodheti

    The Sakavādī points out that there are those who give to the Saṅgha and win the fruit of their offering, so it must be said that the Saṅgha purifies offerings. The commentary explains that "purify" here means make greatly fruitful: even a small gift to the Saṅgha bears great fruit, and a large gift bears greater fruit still.

    Applying it in daily life

    Don't wait until you have a lot of money to give. A small gift, given in the right place with a good heart, can be of great value.

  3. 3

    The Saṅgha really eats and drinks Saṅgho bhuñjati pivati khādati sāyati

    The Paravādī holds that it should not be said the Saṅgha eats, drinks, chews and tastes. The Sakavādī points out that people make meals for the Saṅgha, designated meals, and offer rice gruel and drinks; the Buddha laid down rules on group meals and allowed eight kinds of drink, such as mango juice and rose-apple juice. If the Saṅgha did not eat, who would these be for? This point is for overall understanding.

    Applying it in daily life

    When abstract thinking leads to a conclusion that contradicts real life, re-examine that thinking first.

  4. 4

    A gift to the Saṅgha bears great fruit Saṅghassa dinnaṃ mahapphalaṃ

    The Sakavādī cites the Buddha's words to Gotamī: give to the Saṅgha; when you give to the Saṅgha, both I and the Saṅgha will be honoured. He also cites the verses in which Sakka asks where merit-seeking people should give for great fruit, and the Buddha answers: the four practising and the four established in the fruits, this Saṅgha, upright, composed in wisdom and virtue, a gift given to the Saṅgha bears great fruit.

    Applying it in daily life

    When making merit, try giving to the common fund of a temple or community, rather than only to people you personally like.

  5. 5

    A gift to the Buddha bears great fruit Buddhassa dinnaṃ mahapphalanti

    The commentary says the Vetullaka school held that the Buddha did not really eat, but only appeared to, in conformity with the world, so it should not be said that a gift to him bears great fruit. The Sakavādī answers that the Buddha is foremost among two-footed beings, with no equal in virtue, concentration and wisdom, and cites the verse: in this world or another there is none better than or equal to the Buddha, who has reached the summit of those worthy of offerings.

    Applying it in daily life

    Today we can honour the Buddha by studying and practising his teaching, the most meaningful tribute of all.

  6. 6

    Is a gift purified by the giver alone? Dāyakatova dānaṃ visujjhati no paṭiggāhakato

    The Sakavādī asks whether a gift is purified only by the giver and not by the receiver, and the Paravādī says yes. The Sakavādī then points out that there are receivers worthy of offerings, a field of merit, and that people give to stream-enterers up to arahants and win the fruit of their offering. The commentary says this was the view of the Uttarāpathakas, who worried that if the receiver made a gift fruitful, it would mean another acts while we receive the result.

    Applying it in daily life

    Before a large donation, check whether the recipient or organisation is honest and uses gifts well. Choosing carefully is part of giving well.

  7. 7

    The four purifications of offerings Catasso dakkhiṇāvisuddhiyo

    The Sakavādī cites the discourse to Ānanda: some offerings are purified by the giver but not the receiver; some by the receiver but not the giver; some by neither; some by both, according to whether giver and receiver are virtuous and of good character. The commentary explains that the giver's pure intention rests on the receiver as its object, and so becomes greatly fruitful; this is not a case of another acting while we receive the result.

    Applying it in daily life

    What you control is the giver's side: keep your precepts, give what was honestly earned, and give with a good heart. On the receiver's side, choose as far as you can know, then let the rest go.

Try it in daily life

What these debates offer is a balanced picture of giving. The giver's mind matters most in the part we control, but the receiver's virtue also has an effect. Choosing to give to those who will use it well is not looking down on anyone.

The debates about the Saṅgha also warn against thinking of goodness so abstractly that we forget real people. The Saṅgha are people who must eat and use things, so support must be real action, not just reverence in the mind.

Give within your means, without causing hardship to yourself or your family. The fruits of giving described in the texts are not a financial promise.

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