I once heard that the Blessed One was staying near Campā, by the serene shore of Gaggarā Lake. At that time, a large number of lay followers from Campā approached Venerable Sāriputta. Upon arriving, they respectfully bowed to him and sat down to one side. They then said to him, “Venerable sir, it has been quite some time since we have had the opportunity to hear a Dhamma talk in the presence of the Blessed One. It would be a great blessing if we could once again listen to the Dhamma directly from him.”
Sāriputta responded, “In that case, my friends, return on the next Uposatha day. Perhaps then you will have the chance to hear a Dhamma talk in the presence of the Blessed One.”
“Very well, venerable sir,” the lay followers replied. Rising from their seats, they bowed to him once more, circled him with respect—keeping him to their right—and departed.
On the next Uposatha day, the lay followers of Campā returned to Venerable Sāriputta. After paying their respects, they stood to one side. Then, together with them, Sāriputta went to the Blessed One. Upon arrival, they bowed to him and sat down. As they were seated, Sāriputta addressed the Blessed One:
“Lord, is it possible that one person may give a gift of a certain kind, and it yields little fruit, while another gives the same kind of gift and yet it yields great fruit and benefit?”
The Blessed One replied, “Yes, Sāriputta, it is possible that a person may give a gift of a certain kind, and it does not bear great fruit, while another person gives the same kind of gift and it bears great fruit and benefit.”
“But Lord, what is the cause and reason for this difference? Why does one person’s gift bring small results while another’s yields much greater rewards, even when the gifts are of the same kind?”
The Blessed One explained, “Sāriputta, there are cases where a person gives a gift with a mind seeking personal profit, attached to the reward, hoping to enjoy it in the afterlife. Such a person may offer food, drink, clothing, vehicles, garlands, perfumes, ointments, bedding, shelter, or lamps to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give a gift with such intentions?”
“Yes, Lord,” Sāriputta replied.
The Blessed One continued, “When such a person gives with a mind seeking personal gain, they may be reborn in the realm of the Four Great Kings. But after the results of that action are exhausted, they return to this world.
“However, there is another person who gives a gift not for personal profit, nor with a mind attached to the reward, but with the thought, ‘Giving is good.’ This person offers the same kinds of gifts to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give in this way?”
“Yes, Lord,” Sāriputta affirmed.
“Such a person, on the break-up of the body after death, is reborn among the Devas of the Thirty-three. But once the result of that action has been exhausted, they, too, return to this world.
“Or a person may give with the thought, ‘This has been the custom of my family, handed down from my ancestors. I must uphold this tradition.’ When they pass away, they are reborn among the Devas of the Hours. Again, after the results of that action are exhausted, they return to this world.
“Alternatively, a person may give with the thought, ‘I am well-off, while others are not. It is only right that I share with those who have less.’ They are reborn among the Contented Devas, but eventually, they return to this world as well.
“Another person might give with the thought, ‘Just as the great sages of the past, such as Aṭṭhaka, Vāmaka, and others performed great sacrifices, so too will I distribute my gifts in this way.’ Upon death, they are reborn among the Devas who Delight in Creation, yet eventually return to this world.
“Or one may give a gift with the thought, ‘Giving brings serenity and joy to my mind.’ Such a person is reborn among the Devas Wielding Power over the Creations of Others. Still, after their merit is exhausted, they return.
“Finally, there is the person who gives not for future rewards, not out of custom, and not out of wealth or tradition, but with the thought, ‘This act of giving is an adornment and support for the mind.’ What do you think, Sāriputta? Could a person give in this way?”
“Yes, Lord,” Sāriputta answered.
The Blessed One said, “This person, upon the break-up of the body, is reborn among Brahmā’s Retinue. Having exhausted the results of their action, they do not return to this world but attain the state of non-return.
“This, Sāriputta, is the reason why one person’s gift may not bear great fruit, while another’s gift of the same kind may yield great fruit and benefit.”
Wisdom Tea 