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Aṅguttara Nikāya 3.57 Numbered Discourses 3.57Numbered Discourses 3.57
6. Brāhmaṇavagga 6. Brahmins 6. Brahmins
Vacchagottasutta To Vaccha (on Giving) With Vacchagotta
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then Vacchagotta the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“sutaṁ metaṁ, bho gotama, samaṇo gotamo evamāha: “Master Gotama, I have heard that ‘Gotama the contemplative says this: “I have heard, worthy Gotama, that the ascetic Gotama says this:
‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ; “Only to me should a gift be given, and not to others. ‘Gifts should only be given to me, not to others.
mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; Only to my disciples should a gift be given, and not to others. Gifts should only be given to my disciples, not to the disciples of others.
mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ; Only what is given to me bears great fruit, and not what is given to others. Only what is given to me is very fruitful, not what is given to others.
mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Only what is given to my disciples bears great fruit, and not what is given to the disciples of others.”’ Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’
Ye te, bho gotama, evamāhaṁsu ‘samaṇo gotamo evamāha: Now those who report this:
“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? Are they reporting the Master Gotama’s actual words, are they not misrepresenting him with what is unfactual, are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma will have grounds for criticizing them? I trust those who say this repeat what the worthy Gotama has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?
Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti. For we don’t want to misrepresent the Master Gotama.” For we don’t want to misrepresent the worthy Gotama.”
“Ye te, vaccha, evamāhaṁsu: “Vaccha, whoever says this: “Vaccha, those who say this
‘samaṇo gotamo evamāha: ‘Gotama the contemplative says this:
“mayhameva dānaṁ dātabbaṁ …pe… “Only to me should a gift be given.…
nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan”’ti Only what is given to my disciples bears great fruit, and not what is given to the disciples of others,”
na me te vuttavādino. Abbhācikkhanti ca pana maṁ asatā abhūtena. is not reporting my actual words, is misrepresenting me with what is unfactual & untrue. do not repeat what I have said. They misrepresent me with what is false and untrue.
Yo kho, vaccha, paraṁ dānaṁ dadantaṁ vāreti so tiṇṇaṁ antarāyakaro hoti, tiṇṇaṁ pāripanthiko. “Vaccha, whoever prevents another from giving a gift creates three obstructions, three impediments. Anyone who prevents another from giving makes an obstacle and a roadblock for three individuals.
Katamesaṁ tiṇṇaṁ? Which three? What three?
Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṁ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. He creates an obstruction to the merit of the giver, an obstruction to the recipient’s gains, and prior to that he undermines and harms his own self. The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves.
Yo kho, vaccha, paraṁ dānaṁ dadantaṁ vāreti so imesaṁ tiṇṇaṁ antarāyakaro hoti, tiṇṇaṁ pāripanthiko. Whoever prevents another from giving a gift creates these three obstructions, these three impediments. Anyone who prevents another from giving makes an obstacle and a roadblock for these three individuals.
Ahaṁ kho pana, vaccha, evaṁ vadāmi: “I tell you, Vaccha, Vaccha, this is what I say:
‘ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṁ vā sarāvadhovanaṁ vā chaḍḍeti: even if a person throws the rinsings of a bowl or a cup into a village pool or pond, ‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking,
“ye tattha pāṇā te tena yāpentū”’ti, tato nidānampāhaṁ, vaccha, puññassa āgamaṁ vadāmi. thinking, ‘May whatever animals live here feed on this,’ that would be a source of merit, “May any creatures here be nourished!”’
Ko pana vādo manussabhūte. to say nothing of what is given to human beings. How much more then for human beings!
Api cāhaṁ, vaccha, sīlavato dinnaṁ mahapphalaṁ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato. But I do say that what is given to a virtuous person is of great fruit, and not so much what is given to an unvirtuous person. And the virtuous person has abandoned five factors and is endowed with five. However, I also say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.
Katamāni pañcaṅgāni pahīnāni honti? “Which five has he abandoned? What are the five factors they’ve given up?
Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. He has abandoned sensual desire… ill will… sloth & drowsiness… restlessness & anxiety… uncertainty. Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Imāni pañcaṅgāni vippahīnāni honti. These are the five factors he has abandoned. These are the five factors they’ve given up.
Katamehi pañcahi aṅgehi samannāgato hoti? And with which five is he endowed? What are the five factors they possess?
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti; He is endowed with the aggregate of virtue of one beyond training… the aggregate of concentration of one beyond training… the aggregate of discernment of one beyond training… the aggregate of release of one beyond training… the aggregate of knowledge & vision of release of one beyond training. The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.
imehi pañcahi aṅgehi samannāgato hoti. These are the five factors with which he is endowed. These are the five factors they possess.
Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṁ mahapphalanti vadāmīti. “I tell you: What is given to one who has abandoned these five factors and is endowed with these five, bears great fruit. I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.
Iti kaṇhāsu setāsu, In a herd of cattle, Cows may be black or white,
rohiṇīsu harīsu vā; whether black, white, red or tawny,
Kammāsāsu sarūpāsu, ruddy, brown, dappled, uniform, mottled or uniform,
gosu pārevatāsu vā. or pigeon gray: or pigeon-colored.
Yāsu kāsuci etāsu, If a bull is born— But when one is born among them,
danto jāyati puṅgavo; tame, enduring, the bull that’s tamed—
Dhorayho balasampanno, consummate in strength, a behemoth, powerful,
kalyāṇajavanikkamo; & swift— well-paced in pulling forward—
Tameva bhāre yuñjanti, people yoke him to burdens, they yoke the load just to him,
nāssa vaṇṇaṁ parikkhare. regardless of his color. regardless of his color.
Evamevaṁ manussesu, In the same way, So it is for humans,
yasmiṁ kasmiñci jātiye; wherever one is born among human beings— wherever they may be born—
Khattiye brāhmaṇe vesse, noble warriors, brahmans, merchants, workers, among aristocrats, brahmins, peasants,
sudde caṇḍālapukkuse. outcastes, or scavengers— menials, or corpse-workers and scavengers—
Yāsu kāsuci etāsu, if one is tame, with good practices, one is born among them,
danto jāyati subbato; righteous, consummate in virtue, tamed, true to their vows.
Dhammaṭṭho sīlasampanno, a speaker of truth, Firm in principle, accomplished in ethical conduct,
saccavādī hirīmano. with conscience at heart, one truthful, conscientious,
Pahīnajātimaraṇo, who’s abandoned birth & death, they’ve given up birth and death.
brahmacariyassa kevalī; completed the holy life, Complete in the spiritual journey,
Pannabhāro visaṁyutto, put down the burden, with burden put down, detached,
katakicco anāsavo. done the task, effluent-free, they’ve completed the task and are free of defilements.
Pāragū sabbadhammānaṁ, gone beyond all dhammas, Gone beyond all things,
anupādāya nibbuto; through lack of clinging unbound: they’re quenched by not grasping.
Tasmiṁyeva viraje khette, Offerings to this spotless field In that flawless field,
vipulā hoti dakkhiṇā. bear an abundance of fruit. a religious donation is abundant.
Bālā ca avijānantā, But fools, unknowing, Fools who don’t understand—
dummedhā assutāvino; dull, uninformed, unlearned simpletons—
Bahiddhā denti dānāni, give gifts outside give their gifts to those outside,
na hi sante upāsare. and don’t come near the good. and don’t attend the peaceful ones.
Ye ca sante upāsanti, While those who do come near the good But those who do attend the peaceful ones—
sappaññe dhīrasammate; —regarded as enlightened, discerning— wise, esteemed as attentive—
Saddhā ca nesaṁ sugate, whose conviction in the One Well-Gone and whose faith in the Holy One
mūlajātā patiṭṭhitā. has taken root, is established: has roots planted deep,
Devalokañca te yanti, They go to the world of the devas they go to the realm of the gods,
kule vā idha jāyare; or are reborn here in good family. or are born here in a good family.
Anupubbena nibbānaṁ, Step by step they reach Gradually those astute ones
adhigacchanti paṇḍitā”ti. unbinding: they who are wise.” See also: SN 3:24; AN 5:34; AN 5:179; AN 7:49; Ud 3:7reach extinguishment.”
Sattamaṁ.