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by the giver nor by the receiver? Here the giver is immoral, of evil character, and the receiver is immoral, of evil character. Thus the offering is purified neither by the giver nor by the receiver.

13. “And how is the offering purified both by the giver and by the receiver? Here the giver is virtuous, of good character, and the receiver is virtuous, of good character. [257] Thus the offering is purified both by the giver and by the receiver. These are the four kinds of purification of offering.”

14. That is what the Blessed One said. When the Sublime One had said that, the Teacher said further:

“When a virtuous person to an immoral person gives

With trusting heart a gift righteously obtained,

Placing faith that the fruit of action is great,

The giver’s virtue purifies the offering.

When an immoral person to a virtuous person gives

With untrusting heart a gift unrighteously obtained,

Nor places faith that the fruit of action is great,

The receiver’s virtue purifies the offering.

When an immoral person to an immoral person gives

With untrusting heart a gift unrighteously obtained,

Nor places faith that the fruit of action is great,

Neither’s virtue purifies the offering.

When a virtuous person to a virtuous person gives

With trusting heart a gift righteously obtained,

Placing faith that the fruit of action is great,

That gift, I say, will come to full fruition.

When a passionless person to a passionless person gives

With trusting heart a gift righteously obtained,

Placing faith that the fruit of action is great,

That gift, I say, is the best of worldly gifts.”1304

5

The Division of the Sixfold Base

(Sạ̄yatanavagga)

Anāthapiṇḍikovāda Sutta

Advice to Anāthapiṇḍika

[258] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

2. Now on that occasion the householder Anāthapiṇḍika was afflicted, suffering, and gravely ill. Then he addressed a certain man thus: “Come, good man, go to the Blessed One, pay homage in my name with your head at his feet, and say: ‘Venerable sir, the householder Anāthapiṇḍika is afflicted, suffering, and gravely ill; he pays homage with his head at the Blessed One’s feet.’ Then go to the venerable Sāriputta, pay homage in my name with your head at his feet, and say: ‘Venerable sir, the householder Anāthapiṇḍika is afflicted, suffering, and gravely ill; he pays homage with his head at the venerable Sāriputta’s feet.’ Then say: ‘It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the householder Anāthapiṇḍika, out of compassion.’”

“Yes, sir,” the man replied, and he went to the Blessed One, and after paying homage to the Blessed One, he sat down at one side and delivered his message. Then he went to the venerable Sāriputta, and after paying homage to the venerable Sāriputta, he delivered his message, saying: “It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the householder Anāthapiṇḍika, out of compassion.” The venerable Sāriputta consented in silence.

3. Then the venerable Sāriputta dressed, and taking his bowl and outer robe, went to the residence of the householder Anāthapiṇḍika with the venerable Ānanda as his attendant. Having gone there, [259] he sat down on a seat made ready and said to the householder Anāthapiṇḍika: “I hope you are getting well, householder, I hope you are comfortable. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is apparent.”

4. “Venerable Sāriputta, I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent. Just as if a strong man were splitting my head open with a sharp sword, so too, violent winds cut through my head. I am not getting well…Just as if a strong man were tightening a tough leather strap around my head as a headband, so too, there are violent pains