Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
At that time, Budha said to the Bhikshus, “You should always practice the giving of Dharma, not the giving of food. Why is this? Because you now have the blessing of karmic rewards, which causes my disciples to revere the Dharma and not crave material gain. If they were to crave material gain, it would be a great fault in the eyes of the Tathaagata.
Why is this?
Because sentient beings would fail to discern the Dharma and would thereby defile the teachings of the Bhagavat. Having defiled the teachings of the Bhagavat, they would no longer attain the path to Nirvana, and I would feel ashamed. Why is this? Because the disciples of the Tathaagata, being attached to material gain, would not practice the Dharma, fail to discern the Dharma, and defile the teachings of the Bhagavat. Having defiled the teachings of the Bhagavat, they would not attain the path to Nirvana.
Now, Bhikshus, you should focus on the giving of Dharma, not on the giving of material things. By doing so, you will gain praise, become widely learned, revere the Dharma, and not crave wealth. This will free you from shame. Why is this? Because the disciples of the Tathaagata give the good Dharma and do not crave the giving of material things. Therefore, Bhikshus, you should focus on the giving of Dharma and not learn the giving of wealth. Bhikshus, I have explained this teaching. For what reason have I explained this cause?”
At that time, the bhikshus said to the Budha, ‘We only wish, Budha, that you explain and differentiate everything for us.’
At that time, the Budha spoke to the bhikshus:
‘Once, there was a person who asked me for alms. At that time, I had some leftover food which could be discarded. Two bhikshus came from a distant place, their bodies weak and their faces altered.
At that time, I spoke to those bhikshus, saying: “There is some leftover food which can be discarded; whenever necessary, take it and use it for yourselves.”
Then, one bhikshu thought to himself: “Today, the Budha has some leftover food which can be discarded; whenever necessary, we can take it. If we do not take the food, we should leave it in a clean place. If we leave it in water, it would be inappropriate. But now, we should take this food to relieve our hunger and regain our strength.”
At that time, the other bhikshu reflected again: “The Budha also said: ‘One should give the gift of the Dharma, not the gift of material desire. The reason for this is that the greatest form of giving is the giving of material possessions, but the most esteemed gift is the giving of the Dharma.’ I now can endure without food for the entire day and still manage on my own, without needing to receive the merit from others’ offerings.”
At that time, the bhikshu calmed his mind and did not take the offering. His body remained weak, and he did not concern himself with his life.’
“At that time, the second bhikshu thought to himself: ‘The Budha also has some leftover food that can be discarded. If we do not take the food, we will become weak. Now, by using this food, we can fill our hunger, regain our strength, and have peace and comfort day and night.’
At that time, the bhikshu took the food, and was at ease day and night, with his strength restored.”
The Budha spoke to the bhikshus:
‘Although that bhikshu took the offering and removed his hunger, regaining his strength, he is not as worthy of respect, honor, and reverence as the first bhikshu. The first bhikshu is widely known, his name resounds far, and he is content with the precepts, easy to satisfy and full of discipline.
You bhikshus should learn to give the gift of the Dharma, not the gift of material desire. What I have said previously is based on this cause and condition.’
At that time, after the Budha had spoken these words, he rose from his seat and departed.
At that time, many Bhikshus thought, “Earlier, the Budha briefly explained the essential points but did not expound on them in detail. Then, he rose from his seat and entered a quiet chamber. Now, among this assembly, who is capable of elaborating on this brief teaching and explaining it in full?”
At that time, many Bhikshus again thought, “Now, the Venerable Saariputra is praised by the Budha. We should all go to him.”
Then, many Bhikshus went to the Venerable Saariputra, paid their respects, and sat down to one side. After they had taken their seats, they conveyed to Saariputra all that they had heard from the Budha.
At that time, the Venerable Saariputra said to the Bhikshus, “How does a disciple of the Budha become attached to gain and offerings without practicing the Dharma? And how does a disciple of the Budha devote themselves to practicing the Dharma without being attached to gain and offerings?”
At that time, many Bhikshus said to Saariputra, “We have come from afar to ask about this meaning so that we may practice it. Venerable Saariputra, if you are capable, please expound upon it for us in detail.”
Listen carefully! Listen carefully! Reflect deeply on this, and I will expound its meaning to you in detail.
At that time, many Bhikshus replied, “So it is.”
Saariputra said, “A disciple of the Budha should cultivate tranquility, mindfulness, and peace, yet the Shraavaka disciples do not practice in this way. The Budha has taught the Dharma to extinguish defilements, but the Bhikshus do not eradicate them. Instead, they fall into negligence and give rise to scattered thoughts. They fail to practice what should be done and instead engage in what should not be practiced.
At that time, the noble elder Bhikshus felt a sense of shame in three ways. What are the three?
First, the Budha constantly delights in places of tranquility, yet the Shraavaka disciples do not practice accordingly—this brings shame to the elder Bhikshus.
Second, the Budha teaches that one should extinguish defilements, yet the Bhikshus do not do so—this brings shame to the elder Bhikshus.
Third, when one gives rise to scattered thoughts and lacks a focused mind—this brings shame to the elder Bhikshus.”
“The noble ones should know that ordinary Bhikshus also feel shame in three ways. What are the three?
First, the Budha constantly delights in places of tranquility, yet the Shraavaka disciples do not practice accordingly—this brings shame to the ordinary Bhikshus.
Second, the Budha teaches that one should extinguish defilements, yet those Bhikshus do not do so—this brings shame to the ordinary Bhikshus.
Third, when one gives rise to scattered thoughts and lacks a focused mind—this brings shame to the ordinary Bhikshus.”
“The noble ones should know that young Bhikshus also feel shame in three ways. What are the three?
First, the disciples of the Budha constantly delight in places of tranquility, yet the Shraavaka disciples do not practice accordingly—this brings shame to the young Bhikshus.
Second, the Budha teaches that one should extinguish defilements, yet those Bhikshus do not do so—this brings shame to the young Bhikshus.
Third, when one gives rise to scattered thoughts and lacks a focused mind—this brings shame to the young Bhikshus.
Thus, noble ones, those who are attached to wealth and possessions but not devoted to the Dharma bring shame upon themselves.”
The Bhikshus said to Saariputra, “How does a Bhikshu become attached to the Dharma and not to wealth?”
Saariputra said, “Bhikshus, in this way: The Budha delights in places of tranquility, and the Shraavaka disciples also learn to delight in such places. The Budha has taught that certain defilements should be extinguished, and the Bhikshus accordingly extinguish them. They are neither negligent nor distracted; they practice what should be practiced and avoid what should not be practiced.
Noble ones, you should know that elder Bhikshus gain a good reputation in three ways. What are the three?
First, the Budha delights in places of tranquility, and the Shraavaka disciples also delight in such places—this brings a good reputation to the elder Bhikshus.
Second, the Budha teaches that one should extinguish defilements, and the Bhikshus extinguish them accordingly—this brings a good reputation to the elder Bhikshus.
Third, they do not give rise to scattered thoughts, and their minds remain focused—this brings a good reputation to the elder Bhikshus.”
“The noble ones should know that ordinary Bhikshus also gain a good reputation in three ways. What are the three?
First, the Budha delights in places of tranquility, and the Shraavaka disciples also delight in such places—this brings a good reputation to the ordinary Bhikshus.
Second, the Budha teaches that one should extinguish defilements, and the Bhikshus extinguish them accordingly—this brings a good reputation to the ordinary Bhikshus.
Third, they do not give rise to scattered thoughts, and their minds remain focused—this brings a good reputation to the ordinary Bhikshus.”
“The noble ones should know that young Bhikshus also gain a good reputation in three ways. What are the three?
First, the Budha delights in places of tranquility, and young Bhikshus also delight in such places—this brings a good reputation to the young Bhikshus.
Second, the Budha teaches that one should extinguish defilements, and the Bhikshus extinguish them accordingly—this brings a good reputation to the young Bhikshus.
Third, they do not give rise to scattered thoughts, and their minds remain focused—this brings a good reputation to the young Bhikshus.”
“The noble ones should know that greed is a disease and a great calamity, and anger is the same. Those who extinguish greed, sensual desire, and anger attain the middle path, giving rise to vision and wisdom. All bonds come to rest, and they reach Nirvana.
Miserliness and envy are also severe afflictions, burning the mind with defilements, and arrogance runs deep. Deception and falsehood are not genuine, and those who lack shame and remorse cannot abandon them. Sensual desire corrupts righteousness, and both pride and excessive pride are not easily relinquished.
When these two forms of pride are extinguished, one attains the middle path, giving rise to vision and wisdom. All bonds come to rest, and one reaches Nirvana.”
The Bhikshu asked, “How, Venerable Saariputra, does one attain the middle path, giving rise to vision and wisdom, bringing all bonds to rest, and reaching Nirvana?”
Saariputra said, “Noble ones should know that this refers to the Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
This, noble ones, is the middle path, which gives rise to vision and wisdom, brings all bonds to rest, and leads to Nirvana.”
At that time, the many Bhikshus, having heard the words of the Venerable Saariputra, they followed it with joy.