[49] On one occasion the Blessed One was dwelling at Campā, on the bank of the Gaggarā lotus pond. Then a number of lay followers from Campā approached the Venerable Sāriputta; having approached, they paid homage to the Venerable Sāriputta and sat down to one side. Seated to one side, the lay followers from Campā said to the Venerable Sāriputta: "It is long, venerable sir, since we heard a talk on the Dhamma in the presence of the Blessed One. It would be good, venerable sir, if we might get to hear a talk on the Dhamma from the Blessed One." "In that case, friends, you should come on the uposatha day; perhaps you may get to hear a talk on the Dhamma in the presence of the Blessed One." "Yes, venerable sir," the lay followers from Campā replied to the Venerable Sāriputta; and rising from their seats, having paid homage to the Venerable Sāriputta and circumambulated him with their right sides toward him, they departed.
Then, on the uposatha day, the lay followers from Campā approached the Venerable Sāriputta; having approached, they paid homage to the Venerable Sāriputta and stood to one side. Then the Venerable Sāriputta, together with those lay followers from Campā, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said to the Blessed One: "Could it be, venerable sir, that just such a gift (dāna), given by someone here, is of great fruit but not of great benefit? And could it be, venerable sir, that just such a gift, given by someone here, is of great fruit and of great benefit?" "It could be, Sāriputta, that just such a gift, given by someone here, is of great fruit but not of great benefit; and it could be, Sāriputta, that just such a gift, given by someone here, is of great fruit and of great benefit."
"What, venerable sir, is the cause, what is the condition, whereby just such a gift, given by someone here, is of great fruit but not of great benefit? And what, venerable sir, is the cause, what is the condition, whereby just such a gift, given by someone here, is of great fruit and of great benefit?"
"Here, Sāriputta, someone gives a gift with expectation, gives a gift with a mind (citta) bound to the result, gives a gift seeking to store up, gives a gift thinking, 'Having passed away, I shall enjoy this.' He gives that gift — food, drink, clothing, a vehicle, garlands, scents, and unguents, bedding, lodging, and lamps — to an ascetic or a brahmin. What do you think, Sāriputta: might someone here give such a gift?" "Yes, venerable sir." "In that case, Sāriputta, one who gives a gift with expectation, gives a gift with a mind bound to the result, gives a gift seeking to store up, gives a gift thinking, 'Having passed away, I shall enjoy this' — he, having given that gift, with the breaking up of the body, after death, is reborn in companionship with the devas of the Four Great Kings (Cātummahārājikā). Having exhausted that kamma, that power, that glory, that sovereignty, he is a returner, one who comes back to this state of being.
"But here, Sāriputta, someone does not give a gift with expectation, does not give a gift with a mind bound to the result, does not give a gift seeking to store up, does not give a gift thinking, 'Having passed away, I shall enjoy this'; rather, he gives a gift thinking, 'Giving is good.' … He does not give a gift thinking, 'Giving is good'; rather, he gives a gift thinking, 'Gifts were given before, things were done before, by my father and forefathers; I ought not to let the ancient family custom lapse.' He does not give a gift thinking, 'Gifts were given before, things were done before, by my father and forefathers; I ought not to let the ancient family custom lapse'; rather, he gives a gift thinking, 'I cook; these do not cook. It is not proper that I, who cook, should not give a gift to those who do not cook.' He does not give a gift thinking, 'I cook; these do not cook. It is not proper that I, who cook, should not give a gift to those who do not cook'; rather, he gives a gift thinking, 'Just as there were those great sacrifices of the seers of old — namely, of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — so shall this distribution of gifts be mine.' He does not give a gift thinking, 'Just as there were those great sacrifices of the seers of old — namely, of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — so shall this distribution of gifts be mine'; rather, he gives a gift thinking, 'When I give this gift, my mind becomes serene; satisfaction and gladness arise.' He does not give a gift thinking, 'When I give this gift, my mind becomes serene; satisfaction and gladness arise'; rather, he gives a gift as an adornment of the mind, as an equipment of the mind. He gives that gift — food, drink, clothing, a vehicle, garlands, scents, and unguents, bedding, lodging, and lamps — to an ascetic or a brahmin. What do you think, Sāriputta: might someone here give such a gift?" "Yes, venerable sir." "In that case, Sāriputta, one who does not give a gift with expectation, does not give a gift with a mind bound to the result, does not give a gift seeking to store up, does not give a gift thinking, 'Having passed away, I shall enjoy this'; who does not give a gift thinking, 'Giving is good'; who does not give a gift thinking, 'Gifts were given before, things were done before, by my father and forefathers; I ought not to let the ancient family custom lapse'; who does not give a gift thinking, 'I cook; these do not cook. It is not proper that I, who cook, should not give a gift to those who do not cook'; who does not give a gift thinking, 'Just as there were those great sacrifices of the seers of old — namely, of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — so shall this distribution of gifts be mine'; who does not give a gift thinking, 'When I give this gift, my mind becomes serene; satisfaction and gladness arise'; but who gives a gift as an adornment of the mind, as an equipment of the mind — he, having given that gift, with the breaking up of the body, after death, is reborn in companionship with the devas of Brahmā's company (Brahmakāyikā). Having exhausted that kamma, that power, that glory, that sovereignty, he is a non-returner, one who does not come back to this state of being. This, Sāriputta, is the cause, this is the condition, whereby just such a gift, given by someone here, is of great fruit but not of great benefit; and this, Sāriputta, is the cause, this is the condition, whereby just such a gift, given by someone here, is of great fruit and of great benefit."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.