“Master Gotama, I have heard: ‘The ascetic Gotama says: “Alms should be given only to me, not to others; alms should be given only to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others; only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’ Do those who speak thus state what has been said by Master Gotama and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that they would not incur any reasonable criticism or ground for censure? For we do not want to misrepresent Master Gotama.”
“Those, Vaccha, who say: ‘The ascetic Gotama says: “Alms should be given only to me … only what is given to my disciples is very fruitful, not what is given to the disciples of others,”’ do not state what has been said by me but misrepresent me with what is untrue and contrary to fact. One who prevents another from giving alms creates an obstruction and stumbling block for three people. What three? He creates an obstruction to the donor’s acquiring merit, to the recipients’ gaining a gift, and already he has maimed and injured himself. One who prevents another from giving alms creates an obstruction and stumbling block for these three people.” – AN 3.57
Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama, samaṇo gotamo evamāha: ‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Ye te, bho gotama, evamāhaṁsu ‘samaṇo gotamo evamāha: “mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ. Mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ. Mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ. Mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan”’ti. Kacci te bhoto gotamassa vuttavādino na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati? Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti.
“Ye te, vaccha, evamāhaṁsu: ‘samaṇo gotamo evamāha: “mayhameva dānaṁ dātabbaṁ … pe … nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan”’ti na me te vuttavādino. Abbhācikkhanti ca pana maṁ asatā abhūtena. Yo kho, vaccha, paraṁ dānaṁ dadantaṁ vāreti so tiṇṇaṁ antarāyakaro hoti, tiṇṇaṁ pāripanthiko. Katamesaṁ tiṇṇaṁ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṁ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṁ dānaṁ dadantaṁ vāreti so imesaṁ tiṇṇaṁ antarāyakaro hoti, tiṇṇaṁ pāripanthiko.”
ဝမ်းမြောက်ဖွယ် အမှတ်ရဖွယ် စကားကို ပြောဆိုပြီးဆုံးစေ၍ တစ်ခုသော နေရာ၌ ထိုင်လျက် မြတ်စွာဘုရားအား— “အသျှင်ဂေါတမ ရဟန်းဂေါတမသည် ‘ငါ့အားသာလျှင် အလှူကို ပေးလှူအပ်၏၊ တစ်ပါးသူတို့အား အလှူကို မပေးလှူအပ်။ ငါ့တပည့် တို့အားသာလျှင် အလှူကို ပေးလှူအပ်၏၊ တစ်ပါးသူတို့၏ တပည့်တို့အား အလှူကို မပေးလှူအပ်။ ငါ့အား ပေးလှူသော အလှူသာလျှင် အကျိုးကြီး၏၊ တစ်ပါးသူတို့အား ပေးလှူသော အလှူသည် အကျိုး မကြီး။ ငါ့တပည့်တို့အား ပေးလှူသော အလှူသာလျှင် အကျိုးကြီး၏၊ တစ်ပါးသူတို့၏ တပည့်တို့အား ပေးလှူသော အလှူသည် အကျိုးမကြီး’ဟု ပြောဟောသည်ဟူသော ဤစကားကို အကျွန်ုပ် ကြားဖူး ပါသည်။ အသျှင်ဂေါတမ အသို့နည်း ရဟန်းဂေါတမသည် ‘ငါ့အားသာလျှင် အလှူကို့ပေးလှူအပ်၏၊ တစ်ပါးသူတို့အား အလှူကို မပေးလှူအပ်။ ငါ့တပည့်တို့ အားသာလျှင် အလှူကို ပေးလှူအပ်၏၊ တစ်ပါး သူတို့၏ တပည့်တို့အား အလှူကို မပေးလှူအပ်။ ငါ့အား ပေးလှူသော အလှူသာလျှင် အကျိုးကြီး၏၊ တစ်ပါးသူတို့အား ပေးလှူသော အလှူသည် အကျိုးမကြီး။ ငါ့တပည့်တို့အား ပေးလှူသော အလှူသာ လျှင် အကျိုးကြီး၏၊ တစ်ပါးသူတို့၏ တပည့်တို့အား ပေးလှူသော အလှူသည် အကျိုးမကြီး’ဟု ပြော ဟောသည်ဟူ၍ ပြောဆိုကြသော သူတို့သည် အသျှင်ဂေါတမဆိုသည့် အတိုင်းပင် ဆိုကြသည်ဟုတ်ပါ၏ လော၊ အသျှင်ဂေါတမကို မဟုတ်မမှန် စွပ်စွဲရာ မရောက်ဘဲရှိပါကုန်၏လော၊ အသျှင်ဂေါတမ ဟောသော တရားကိုပင် တစ်ဆင့် ဟောကြားကြသည်ဟုတ်ပါ၏လော၊ အသျှင်ဂေါတမ၏ မူရင်းစကားနှင့် (ထိုသူတို့၏) တစ်ဆင့်ပြောသော စကားသည် ကဲ့ရဲ့ဖွယ်အကြောင်း လုံးဝကင်းပါ၏လော၊ အကျွန်ုပ်တို့သည်ကား အသျှင်ဂေါတမကို စွပ်စွဲရန် အလိုမရှိကြပါ”ဟု လျှောက်၏။
ဝစ္ဆ “ရဟန်းဂေါတမသည် ‘ငါ့အားသာလျှင် အလှူကို ပေးလှူအပ်၏။ပ။ တစ်ပါးသူတို့၏ တပည့် တို့အား ပေးလှူသော အလှူသည် အကျိုးမကြီးဟု’ ဟောပြောသည်ဟူ၍ ပြောဆိုကြသော သူတို့သည် ငါဆိုသည့်အတိုင်း ဆိုကြသည် မဟုတ်ကုန်၊ ငါ့ကို ထင်ရှားမရှိသော မဟုတ်မမှန်သော စကားဖြင့် စွပ်စွဲ ကုန်သည်သာတည်း။ ဝစ္ဆ သူတစ်ပါး အလှူပေးသည်ကို တားမြစ်သူသည် သုံးမျိုးတို့၏ အန္တရာယ်ကို ပြုသည်မည်၏၊ သုံးမျိုးတို့၏ ဘေးရန်ကို ပြုသည် မည်၏။ အဘယ်သုံးမျိုးတို့၏ အန္တရာယ်, ဘေးရန် ကို ပြုသည်မည်သနည်းဟူမူ— အလှူဒါယကာ၏ ကောင်းမှု အန္တရာယ်ကို ပြုသည် မည်၏။ အလှူခံ ပုဂ္ဂိုလ်၏ လာဘ် အန္တရာယ်ကို ပြုသည် မည်၏။ ထို တားမြစ်သူသည် ရှေးဦးကပင်လျှင် မိမိကိုယ်ကို တူးဖြိုဖျက်ဆီးအပ်သည် မည်၏။ ဝစ္ဆ သူတစ်ပါးအလှူပေးသည်ကို တားမြစ်သူသည် ဤသုံးမျိုးတို့၏ အန္တရာယ်ကို ပြုသည် မည်၏၊ ဤသုံးမျိုးတို့၏ ဘေးရန်ကို ပြုသည် မည်၏။
Ngồi xuống một bên, du sĩ Vacchagotta thưa với Thế Tôn: “Tôi có được nghe, thưa Tôn giả Gotama, người ta loan truyền rằng Sa-môn Gotama nói như sau: “Cần phải bố thí cho Ta, không cần bố thí cho người khác. Cần phải bố thí cho đệ tử của Ta, không cần phải bố thí cho đệ tử những người khác. Bố thí cho Ta có quả lớn, bố thí cho những người khác không có quả lớn. Bố thí cho các đệ tử của ta có quả lớn, bố thí cho những đệ tử của người khác không có quả lớn!”. Thưa Tôn giả Gotama, những ai nói rằng Sa-môn nói như sau: “Cần phải bố thí cho Ta, không cần bố thí cho người khác. Cần phải bố thí cho đệ tử của Ta, không cần phải bố thí cho đệ tử những người khác. Bố thí cho Ta có quả lớn, bố thí cho những người khác không có quả lớn. Bố thí cho các đệ tử của ta có quả lớn, bố thí cho những đệ tử của người khác không có quả lớn!”, những người nói như vậy, có phải nói đúng lời nói của Tôn giả Gotama, không có xuyên tạc Tôn giả Gotama với điều không thật? Có phải họ nói như vậy là đúng pháp và thuận pháp, và những ai là người đúng pháp, nói lời đúng pháp và thuận pháp, không có cơ hội để chỉ trích? Họ không muốn xuyên tạc Tôn giả Gotama?”
Này Vaccha, những ai nói rằng Sa-môn Gotama nói như sau: “Cần phải bố thí cho Ta, không cần bố thí cho người khác. Cần phải bố thí cho đệ tử của Ta, không cần phải bố thí cho đệ tử những người khác. Bố thí cho Ta có quả lớn, bố thí cho những người khác không có quả lớn. Bố thí cho các đệ tử của ta có quả lớn, bố thí cho những đệ tử của người khác không có quả lớn!”, những người ấy không nói đúng với lời nói của ta, họ đã xuyên tạc ta với điều không thật, họ đã nói láo. Này Vaccha, ai ngăn chận người khác bố thí, người ấy tạo ra ba chướng ngại pháp và đánh cắp mất ba vật. Thế nào là ba?”
歡迎與寒暄後，在一旁坐下。在一旁坐好後，遊行者婆蹉氏對世尊這麼說：「喬達摩先生！這被我聽聞：『沙門喬達摩這麼說：「布施只應該施與我，布施不應該施與其他人；布施只應該施與我的弟子，布施不應該施與其他人的弟子；只施與我有大果，非施與其他人有大果；只施與我的弟子有大果，非施與其他人的弟子有大果。」』喬達摩先生！當他們這麼說：『沙門喬達摩這麼說：「布施只應該施與我，布施不應該施與其他人；布施只應該施與我的弟子，布施不應該施與其他人的弟子；只施與我有大果，非施與其他人有大果；只施與我的弟子有大果，非施與其他人的弟子有大果。」』時，是否為喬達摩先生的所說之說？而且不以不實而毀謗喬達摩尊師，他們法、隨法地解說了，而任何如法的種種說不來到應該被呵責處嗎？因為我們不想誹謗喬達摩尊師。」
「婆蹉！當他們這麼說：『沙門喬達摩這麼說：「布施只應該施與我，……（中略）非施與其他人的弟子有大果。」』時，那些不是我的所說之說，他們以不存在的、不實誹謗我。婆蹉！凡阻止施與他人布施者，則對三者作障礙、阻擋，哪三者呢？對施與者的福德作障礙、對領受者的獲得作障礙、並先損害與傷害自己。婆蹉！凡阻止施與他人布施者，則對這三者作障礙、阻擋。」
Top: Olive Backed Sunbird
Middle: Brown Throated Sunbird (male)
Bottom: Brown Throated Sunbird (female)
©Ashin Sopāka 2017
“Bhikkhus, these two kinds of persons are rare in the world. What two? One who takes the initiative in helping others and one who is grateful and thankful. These two kinds of persons are rare in the world.” – AN 2.119
