1On one occasion the Blessed One was dwelling at Campā on a bank of the Gaggārā Lotus Pond. Then a number of lay followers from Campā approached the Venerable Sāriputta, paid homage to him, sat down to one side, and said to him:

"Bhante Sāriputta, it has been a long time since we heard a Dhamma talk from the Blessed One. It would be good, Bhante, if we could get to hear a Dhamma talk from him."

"In that case, friends, you should come on the uposatha day. Perhaps then you might get to hear a Dhamma talk from the Blessed One."

"Yes, Bhante," those lay followers replied. Then, having risen from their seats, they paid homage to the Venerable Sāriputta, circumambulated him keeping their right sides toward him, and departed.

2Then, on the uposatha day, those lay followers from Campā approached the Venerable Sāriputta, paid homage to him, and stood to one side. Then the Venerable Sāriputta, along with those lay followers, went to the Blessed One. They paid homage to the Blessed One, sat down to one side, and the Venerable Sāriputta said to him:

3"Could it be the case, Bhante, that a gift given by someone here is not of great fruit and benefit? And could it be the case that a gift given by someone here is of great fruit and benefit?"

"It could be the case, Sāriputta, that a gift given by someone here is not of great fruit and benefit. And it could be the case that a gift given by someone here is of great fruit and benefit."

"Bhante, why is it that one gift is not of great fruit and benefit while the other is?"

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4(1) "Here, Sāriputta, someone gives a gift with expectations, with a bound mind, looking for rewards; he gives a gift, (thinking): ‘Having passed away, I will make use of this.’ He gives that gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. What do you think, Sāriputta? Might someone give such a gift?"

"Yes, Bhante."

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5"In that case, Sāriputta, he gives a gift with expectations, with a bound mind, looking for rewards; he gives a gift, thinking: ‘Having passed away, I will make use of this.’ Having given such a gift, with the breakup of the body, after death, he is reborn in companionship with the devas ruled by the four great kings. Having exhausted that kamma, psychic potency, glory, and authority, he comes back and returns to this state of being.

6(2) "But, Sāriputta, someone does not give a gift with expectations, with a bound mind, looking for rewards; he does not give a gift, thinking: ‘Having passed away, I will make use of this.’ Rather, he gives a gift, thinking: ‘Giving is good.’ …

7(3) "He does not give a gift, thinking: ‘Giving is good,’ but rather he gives a gift, thinking: ‘Giving was practiced before by my father and forefathers; I should not abandon this ancient family custom.’ …

8(4) "He does not give a gift, thinking: ‘Giving was practiced before … I should not abandon this ancient family custom,’ but rather he gives a gift, thinking: ‘I cook; these people do not cook. It isn’t right that I who cook should not give to those who do not cook.’ …

9(5) "He does not give a gift, thinking: ‘I cook … to those who do not cook,’ but rather he gives a gift, thinking: ‘Just as the seers of old—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—held those great sacrifices, so I will share a gift.’ … [n.1518] These are the ancient brahmin rishis who were supposedly the composers of the Vedic hymns. They are mentioned in this capacity at AN5.192, III 224,5–6, and 229,28 –230,1, and at DN  I 238,21–23, and MN II 169,29–31.

10(6) "He does not give a gift, thinking: ‘Just as the seers of old … held those great sacrifices, so I will share a gift,’ but rather he gives a gift, thinking: ‘When I am giving a gift my mind becomes placid, and elation and joy arise.’ …

11(7) "He does not give a gift, thinking: ‘When I am giving a gift my mind becomes placid, and elation and joy arise,’ but rather he gives a gift, thinking: ‘It's an ornament of the mind, an accessory of the mind.’ [n.1519] The three editions have slightly different readings. I follow Ce cittālaṅkāraṁ cittaparikkhāranti. Neither Be nor Ee have the quotation marker ti. Mp: "It is an ornament, an accessory, of the mind pertaining to serenity and insight" (samathavipassanācittassa). He gives that gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. What do you think, Sāriputta? Might someone give such a gift?"

"Yes, Bhante."

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12"In that case, Sāriputta, he does not give a gift with expectations, with a bound mind, looking for rewards; he does not give a gift, thinking: ‘Having passed away, I will make use of this.’ He does not give a gift, thinking: ‘Giving is good.’ He does not give a gift, thinking: ‘Giving was practiced before by my father and forefathers; I should not abandon this ancient family custom.’ He does not give a gift, thinking: ‘I cook; these people do not cook. It isn’t right that I who cook should not give to those who do not cook.’ He does not give a gift, thinking: ‘Just as the seers of old … held those great sacrifices, so I will share a gift.’ He does not give a gift, thinking: ‘When I am giving a gift my mind becomes placid, and elation and joy arise.’ But rather, he gives a gift, thinking: ‘It's an ornament of the mind, an accessory of the mind.’ Having given such a gift, with the breakup of the body, after death, he is reborn in companionship with the devas of Brahmā's company. Having exhausted that kamma, psychic potency, glory, and authority, he does not come back and return to this state of being.

13"This, Sāriputta, is the reason why a gift given by someone here is not of great fruit and benefit. And this is the reason why a gift given by someone here is of great fruit and benefit."

1Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho campeyyakā upāsakā āyasmantaṁ sāriputtaṁ etadavocuṁ:

"cirassutā no, bhante, bhagavato sammukhā dhammīkathā. Sādhu mayaṁ, bhante, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā"ti.

"Tenahāvuso, tadahuposathe āgaccheyyātha, appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā"ti.

"Evaṁ, bhante"ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ sāriputtaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

2Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

3"Siyā nu kho, bhante, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ; siyā pana, bhante, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan"ti?

"Siyā, sāriputta, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ; siyā pana, sāriputta, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan"ti. "Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ;

ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan"ti?

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4"Idha, sāriputta, ekacco sāpekho dānaṁ deti, patibaddhacitto dānaṁ deti, sannidhipekho dānaṁ deti, ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti. So taṁ dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan"ti?

"Evaṁ, bhante".

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5"Tatra, sāriputta, yvāyaṁ sāpekho dānaṁ deti, patibaddhacitto dānaṁ deti, sannidhipekho dānaṁ deti, ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti. So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati. So taṁ kammaṁ khepetvā taṁ iddhiṁ taṁ yasaṁ taṁ ādhipaccaṁ āgāmī hoti āgantā itthattaṁ. (1)

6Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṁ deti, na patibaddhacitto dānaṁ deti, na sannidhipekho dānaṁ deti, na ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti; api ca kho ‘sāhu dānan’ti dānaṁ deti … pe …. (2)

7Napi ‘sāhu dānan’ti dānaṁ deti; api ca kho ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi na arahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti … pe …. (3)

8Napi ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi na arahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti; api ca kho ‘Ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti … pe …. (4)

9Napi ‘Ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti; api ca kho ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti … pe …. (5)

10Napi ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti; api ca kho ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti … pe …. (6)

11Napi ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti; api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti. So taṁ dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan"ti?

"Evaṁ, bhante".

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12"Tatra, sāriputta, yvāyaṁ na heva sāpekho dānaṁ deti; na patibaddhacitto dānaṁ deti; na sannidhipekho dānaṁ deti; na ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti; napi ‘sāhu dānan’ti dānaṁ deti; napi ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi na arahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti; napi ‘Ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti; napi ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti; napi ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti; api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti. So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. So taṁ kammaṁ khepetvā taṁ iddhiṁ taṁ yasaṁ taṁ ādhipaccaṁ anāgāmī hoti anāgantā itthattaṁ. (7)

13Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. Ayaṁ pana, sāriputta, hetu ayaṁ paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan"ti.

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Navamaṁ.