Reading guide
The teaching in one sentence
Two people can give the identical gift and receive entirely different fruits, because what actually determines a gift's fruit is not the gift itself but the state of mind behind it — and this discourse ranks seven such states of mind from least to most refined.
A double approach, before the question is even asked
The lay followers of Campā first ask Sāriputta for a Dhamma talk, are told to return on the next sabbath, and only then does Sāriputta bring them to the Buddha and pose the question himself — a two-stage narrative that delays the actual teaching until an entire second scene.
The first motivation: giving as an investment
The least refined motivation treats a gift as an investment, given with the mind tied to it, expecting to keep it and enjoy it in a future life. Someone who gives this way, the Buddha says, is reborn in the company of the gods of the Four Great Kings — and returns to this place once that result is spent.
Five further motivations, named but not fully spelled out
Between the first and the seventh, the Buddha names five further motivations in ascending refinement — giving because it's good to give, because it continues a family tradition, out of simple reciprocity, in emulation of the ancient sages, or because giving itself makes the mind clear and joyful — each introduced with the same formula and then abbreviated by the source text's own ellipsis rather than given a separately spelled-out result.
The seventh motivation: giving as an ornament for the mind
The most refined motivation gives no thought at all to the joy or clarity giving produces, but simply as an adornment and requisite for the mind — and this motivation alone, among all seven, leads to rebirth among the gods of the Divinity's host as a non-returner, someone who does not come back to this place at all.
Key terms
The text
The setting: lay followers of Campā ask for a teaching
§1At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him, “Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. It would be good if we got to hear a Dhamma talk from the Buddha.” “Well then, reverends, come on the next sabbath day. Hopefully you’ll get to hear a Dhamma talk from the Buddha.” “Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving.
The next sabbath, and Sāriputta's question to the Buddha
§2Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side. Then they went together with Sāriputta to the Buddha, bowed, and sat down to one side. Sāriputta said to the Buddha: “Sir, could it be that someone gives a gift and it is not very fruitful or beneficial, while someone else gives exactly the same gift and it is very fruitful and beneficial?” “Indeed it could, Sāriputta.” “Sir, what is the cause, what is the reason for this?”
The first motivation: giving as an investment
§3“Sāriputta, take the case of a someone who gives a gift as an investment, their mind tied to it, expecting to keep it, thinking ‘I’ll enjoy this in my next life’. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. What do you think, Sāriputta, don’t some people give gifts in this way?” “Yes, sir.”
Its result: rebirth among the Four Great Kings, then return
§4“Sāriputta, someone who gives a gift as an investment, when their body breaks up, after death, is reborn in the company of the gods of the four great kings. When that deed, success, glory, and sovereignty is spent they return to this place.
Five further motivations, in ascending refinement
§5Next, take the case of a someone who gives a gift not as an investment, their mind not tied to it, not expecting to keep it, and not thinking, ‘I’ll enjoy this in my next life’. But they give a gift thinking, ‘It’s good to give’ … They give a gift thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ … They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ … They give a gift thinking, ‘The ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. Just as they performed great sacrifices, I will share a gift.’ … They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ …
The seventh motivation: giving as an ornament for the mind
§6They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ But they give a gift thinking, ‘This is an adornment and requisite for the mind.’ They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. What do you think, Sāriputta, don’t some people give gifts in this way?” “Yes, sir.”
Its result: rebirth among the Divinity's host, and no return
§7“Sāriputta, someone who gives gifts, not for any other reason, but thinking, ‘This is an adornment and requisite for the mind’, when their body breaks up, after death, is reborn among the gods of the Divinity’s host. When that deed, success, glory, and sovereignty is spent they are a non-returner; they do not return to this place.
Sāriputta's question, answered
§8This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial, while someone else gives exactly the same gift and it is very fruitful and beneficial.”
Self-check quiz
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