1Thus have I heard. On one occasion the Blessed One was living in Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus."[n.51] MA: The Buddha delivered this sutta because many bhikkhus were becoming elated over the gains and honour accruing to the Saṅgha, to the neglect of their spiritual training. The Buddha obviously could not lay down a training rule prohibiting the use of the requisites, but he wanted to show the practice of the heirs in Dhamma to those bhikkhus who were earnestly desirous of training. — "Venerable sir," they replied. The Blessed One said this:

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: 

2"Bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’ If you are my heirs in material things, not my heirs in Dhamma, you will be reproached thus: ‘The Teacher's disciples live as his heirs in material things, not as heirs in Dhamma’; and I will be reproached thus: ‘The Teacher's disciples live as his heirs in material things, not as his heirs in Dhamma.’
"If you are my heirs in Dhamma, not my heirs in material things, you will not be reproached as it will be said: ‘The Teacher's disciples live as his heirs in Dhamma, not as his heirs in material things’; and I will not be reproached as it will be said: ‘The Teacher's disciples live as his heirs in Dhamma, not as his heirs in material things.’ Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’

2"Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘Kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṁ: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha: ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; ahampi tena na ādiyo bhaveyyaṁ: ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘Kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti.

3"Now, bhikkhus, suppose that I had eaten, refused more food, had my fill, finished, had enough, had what I needed, and some almsfood was left over to be thrown away. Then two bhikkhus arrived hungry and weak, and I told them: ‘Bhikkhus, I have eaten … had what I needed, but there is this almsfood of mine left over to be thrown away. Eat if you like; if you do not eat then I shall throw it away where there is no greenery or drop it into water where there is no life.’

3Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho; siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā. Tyāhaṁ evaṁ vadeyyaṁ: ‘Ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti.

4Then one bhikkhu thought: ‘The Blessed One has eaten … had what he needed, but there is this almsfood of the Blessed One left over to be thrown away; if we do not eat it the Blessed One will throw it away … But this has been said by the Blessed One: "Bhikkhus, be my heirs in Dhamma, not my heirs in material things." Now this almsfood is one of the material things. Suppose that instead of eating this almsfood I pass the night and day hungry and weak.’ And instead of eating that almsfood he passed that night and day hungry and weak.

4Tatrekassa bhikkhuno evamassa: ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Vuttaṁ kho panetaṁ bhagavatā: "dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā"ti. Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto. Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍapātaṁ abhuñjitvā teneva jighacchādubbalyena evaṁ taṁ rattindivaṁ vītināmeyya.

5Then the second bhikkhu thought: ‘The Blessed One has eaten … had what he needed, but there is this almsfood of the Blessed One left over to be thrown away … Suppose that I eat this almsfood and pass the night and day neither hungry nor weak.’ And after eating that almsfood he passed the night and day neither hungry nor weak.

5Atha dutiyassa bhikkhuno evamassa: ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya.

6Now although that bhikkhu by eating that almsfood passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me. Why is that? Because that will for long conduce to his fewness of wishes, contentment, effacement, easy support, and arousal of energy.[n.52] MA explains that these five qualities gradually fulfil all the stages of the practice culminating in arahantship. Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’"

6Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca. Taṁ kissa hetu? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṁ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṁvattissati. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘Kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’"ti.

7That is what the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling.

7Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

8Soon after he had left, the venerable Sāriputta addressed the bhikkhus thus: "Friends, bhikkhus." — "Friend," they replied. The venerable Sāriputta said this:

8Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: "āvuso bhikkhave"ti. "Āvuso"ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca: 

9"Friends, in what way do disciples of the Teacher who lives secluded not train in seclusion? And in what way do disciples of the Teacher who lives secluded train in seclusion?" "Indeed, friend, we would come from far away to learn from the venerable Sāriputta the meaning of this statement. It would be good if the venerable Sāriputta would explain the meaning of this statement. Having heard it from him the bhikkhus will remember it."
"Then, friends, listen and attend closely to what I shall say."
"Yes, friend," the bhikkhus replied. The venerable Sāriputta said this:

9"Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī"ti? "Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho; āyasmato sāriputtassa sutvā bhikkhū dhāressantī"ti. "Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti. "Evamāvuso"ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca: 

10"Friends, in what way do disciples of the Teacher who lives secluded not train in seclusion? Here disciples of the Teacher who lives secluded do not train in seclusion; they do not abandon what the Teacher tells them to abandon; they are luxurious and careless, leaders in backsliding, neglectful of seclusion.
"In this the elder bhikkhus are to be blamed for three reasons. [n.53] Elder bhikkhus (thera) are those with more than ten rainy seasons since ordination (usampadā); middle bhikkhus have between five and nine rains; new bhikkhus less than five rains. As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The elder bhikkhus are to be blamed for these three reasons.
"In this the middle bhikkhus are to be blamed for three reasons. As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The middle bhikkhus are to be blamed for these three reasons.
"In this the new bhikkhus are to be blamed for three reasons. As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The new bhikkhus are to be blamed for these three reasons.
"It is in this way that disciples of the Teacher who lives secluded do not train in seclusion.

10"Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, yesañca dhammānaṁ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti — iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti — iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti –  iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū … pe … navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti — iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti — iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti.

11"In what way, friends, do disciples of the Teacher who lives secluded train in seclusion? Here disciples of the Teacher who lives secluded train in seclusion; they abandon what the Teacher tells them to abandon; they are not luxurious and careless, they are keen to avoid backsliding, and are leaders in seclusion.
"In this the elder bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The elder bhikkhus are to be commended for these three reasons.
"In this the middle bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The middle bhikkhus are to be commended for these three reasons.
"In this the new bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The new bhikkhus are to be commended for these three reasons.
"It is in this way that disciples of the Teacher who lives secluded train in seclusion.

11Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti — yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti — iminā paṭhamena ṭhānena therā bhikkhū pāsaṁsā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti — iminā tatiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. Tatrāvuso, majjhimā bhikkhū … pe … navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti — iminā paṭhamena ṭhānena navā bhikkhū pāsaṁsā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti — iminā dutiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti — iminā tatiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.

12"Friends, the evil herein is greed and hate.[n.54] The evil qualities mentioned here, and in the sections that follow, are introduced to show the states referred to above (verse 6) by the statement: "They do not abandon what the Teacher tells them to abandon." They are also the factors that induce a bhikkhu to become an heir of material things rather than an heir of Dhamma. In MN 7.3 the same sixteen qualities, with "ill will" substituted for "hate," are referred to as "the imperfections that defile the mind" (cittas’ upakkilesā). See n. 87 below. There is a Middle Way for the abandoning of greed and hate, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna. And what is that Middle Way? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the Middle Way giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.[n.55] The Noble Eightfold Path is introduced here to show the practice that makes one an "heir in Dhamma."The antithesis between the defilements and the path restates, from a new angle, the contrast between "heirs in material things" and "heirs in Dhamma" with which the Buddha had opened the sutta.

12Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ — sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

13"The evil herein is anger and resentment … contempt and insolence … envy and avarice … deceit and fraud … obstinacy and rivalry … conceit and arrogance … vanity and negligence. There is a Middle Way for the abandoning of vanity and negligence, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna. And what is that Middle Way? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
This is the Middle Way giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna."

13Tatrāvuso, kodho ca pāpako upanāho ca pāpako … pe … makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṁ, māyā ca pāpikā sāṭheyyañca pāpakaṁ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ — sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī"ti.

14That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta's words.

14Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

Dhammadāyādasuttaṁ niṭṭhitaṁ tatiyaṁ.