Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at Sālavatikā.
Tena kho pana samayena lohicco brāhmaṇo sālavatikaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.
Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
Now at that time Lohicca had the following harmful misconception:
“idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
“Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
Suppose someone cut off an old bond, only to create another new bond.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī”ti.
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?”
Assosi kho lohicco brāhmaṇo:
Lohicca heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Sālavatikā, together with a large Saṅgha of five hundred mendicants.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”
Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi:
Then Lohicca addressed his barber Rosika,
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
“Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘lohicco, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;
evañca vadehi—
And then ask him whether he,
adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
together with the mendicant Saṅgha, would please accept tomorrow’s meal from the brahmin Lohicca.”
“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rosikā nhāpito bhagavantaṁ etadavoca:
“Yes, worthy sir,” Rosika replied. He did as he was asked, and
“lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;
evañca vadeti—
adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
the Buddha consented with silence.
Atha kho rosikā nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca:
Then, knowing that the Buddha had consented, Rosika rose from his seat, went to Lohicca, and said to him,
“avocumhā kho mayaṁ bhoto vacanena taṁ bhagavantaṁ:
“I gave the Buddha your message,
‘lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;
evañca vadeti—
adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.
Adhivutthañca pana tena bhagavatā”ti.
and he accepted.”
Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi:
And when the night had passed Lohicca had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying,
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi—
“Here, dear Rosika, go to the ascetic Gotama and announce the time, saying:
kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
‘It’s time, worthy Gotama, the meal is ready.’”
“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
“Yes, worthy sir,” Rosika replied. He did as he was asked.
Ekamantaṁ ṭhito kho rosikā nhāpito bhagavato kālaṁ ārocesi:
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sālavatikā tenupasaṅkami.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā together with the Saṅgha of mendicants.
Tena kho pana samayena rosikā nhāpito bhagavantaṁ piṭṭhito piṭṭhito anubandho hoti.
Now, Rosika was following behind the Buddha,
Atha kho rosikā nhāpito bhagavantaṁ etadavoca:
and told him of Lohicca’s views, adding,
“lohiccassa, bhante, brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya—
kiñhi paro parassa karissati.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—
kiñhi paro parassa karissatī’ti.
Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti.
“Sir, please dissuade him from that harmful misconception.”
“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti.
“Hopefully that’ll happen, Rosika, hopefully that’ll happen.”
Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha approached Lohicca’s home, where he sat on the seat spread out.
Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Lohicca served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
1. Lohiccabrāhmaṇānuyoga
1. Questioning Lohicca
Atha kho lohicco brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side.
Ekamantaṁ nisinnaṁ kho lohiccaṁ brāhmaṇaṁ bhagavā etadavoca:
The Buddha said to him,
“saccaṁ kira te, lohicca, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
“Is it really true, Lohicca, that you have such a harmful misconception:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
Suppose someone cut off an old bond, only to create another new bond.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’”ti?
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’”
“Evaṁ, bho gotama”.
“Yes, worthy Gotama.”
“Taṁ kiṁ maññasi, lohicca,
“What do you think, Lohicca?
nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?
Do you reside in Sālavatikā?”
“Evaṁ, bho gotama”.
“Yes, worthy Gotama.”
“Yo nu kho, lohicca, evaṁ vadeyya:
“Lohicca, suppose someone were to say:
‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati.
‘The brahmin Lohicca resides in Sālavatikā.
Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’
Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti?
Would the one who spoke like that make it difficult for those whose living depends on you or not?”
“Antarāyakaro, bho gotama”.
“They would, worthy Gotama.”
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
“But is someone who creates difficulties for others acting kindly or unkindly?”
“Ahitānukampī, bho gotama”.
“Unkindly, sir.”
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
“But does an unkind person have love in their heart or hostility?”
“Sapattakaṁ, bho gotama”.
“Hostility, sir.”
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
“And when the heart is full of hostility, is there right view or wrong view?”
“Micchādiṭṭhi, bho gotama”.
“Wrong view, worthy Gotama.”
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
“An individual with wrong view is reborn in one of two places, I say:
nirayaṁ vā tiracchānayoniṁ vā.
hell or the animal realm.
Taṁ kiṁ maññasi, lohicca,
What do you think, Lohicca?
nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?
Does King Pasenadi reign over Kāsi and Kosala?”
“Evaṁ, bho gotama”.
“Yes, worthy Gotama.”
“Yo nu kho, lohicca, evaṁ vadeyya:
“Lohicca, suppose someone were to say:
‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati;
‘King Pasenadi reigns over Kāsi and Kosala.
yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
He alone should enjoy the revenues produced in Kāsi and Kosala and not share them with anyone else.’
Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti?
Would the one who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?”
“Antarāyakaro, bho gotama”.
“They would, worthy Gotama.”
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
“But is someone who creates difficulties for others acting kindly or unkindly?”
“Ahitānukampī, bho gotama”.
“Unkindly, sir.”
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
“But does an unkind person have love in their heart or hostility?”
“Sapattakaṁ, bho gotama”.
“Hostility, sir.”
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
“And when the heart is full of hostility, is there right view or wrong view?”
“Micchādiṭṭhi, bho gotama”.
“Wrong view, worthy Gotama.”
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
“An individual with wrong view is reborn in one of two places, I say:
nirayaṁ vā tiracchānayoniṁ vā.
hell or the animal realm.
Iti kira, lohicca, yo evaṁ vadeyya:
So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi,
‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati;
yā sālavatikāya samudayasañjāti, lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
Evaṁvādī so ye taṁ upajīvanti, tesaṁ antarāyakaro hoti.
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
that is wrong view.
Evameva kho, lohicca, yo evaṁ vadeyya:
In the same way, suppose someone were to say:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe…
Suppose someone cut off an old bond, only to create another new bond.
karissatī’ti.
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’
Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
Now, there are gentlemen who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they have wrong view.
Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
An individual with wrong view is reborn in one of two places, I say:
nirayaṁ vā tiracchānayoniṁ vā.
hell or the animal realm.
Iti kira, lohicca, yo evaṁ vadeyya:
‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati;
yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
Evaṁvādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro hoti.
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
Evameva kho, lohicca, yo evaṁ vadeyya:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
Seyyathāpi nāma …pe…
kiñhi paro parassa karissatī’ti.
Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti.
Ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti,
antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
nirayaṁ vā tiracchānayoniṁ vā.
2. Tayocodanārahā
2. Three Teachers Who Deserve to Be Reprimanded
Tayo khome, lohicca, satthāro, ye loke codanārahā;
Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded.
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.
Katame tayo?
What three?
Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.
Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti:
They teach their disciples:
‘idaṁ vo hitāya idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:
That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples
“idaṁ vo hitāya idaṁ vo sukhāyā”ti.
Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
they proceed having turned away from the teacher’s instruction.
Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya;
It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—
That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’
kiñhi paro parassa karissatī’ti.
Ayaṁ kho, lohicca, paṭhamo satthā, yo loke codanāraho;
This is the first kind of teacher who deserves to be reprimanded.
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.
Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti:
They teach their disciples:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
Their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:
That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.
Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
they don’t proceed having turned away from the teacher’s instruction.
Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti.
It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’
Ayaṁ kho, lohicca, dutiyo satthā, yo, loke codanāraho;
This is the second kind of teacher who deserves to be reprimanded.
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho anuppatto hoti.
Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti:
They teach their disciples:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:
That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto.
‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples
Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.
Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
they proceed having turned away from the teacher’s instruction.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
Suppose someone cut off an old bond, only to create another new bond.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’ti.
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’
Ayaṁ kho, lohicca, tatiyo satthā, yo loke codanāraho;
This is the third kind of teacher who deserves to be reprimanded.
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Ime kho, lohicca, tayo satthāro, ye loke codanārahā,
These are the three kinds of teachers in the world who deserve to be reprimanded.
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.
When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.”
3. Nacodanārahasatthu
3. A Teacher Who Does Not Deserve to Be Reprimanded
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, Lohicca said to the Buddha,
“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?
“But worthy Gotama, is there a teacher in the world who does not deserve to be reprimanded?”
“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti.
“There is, Lohicca.”
“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?
“But who is that teacher?”
“Idha, lohicca, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṁ kho, lohicca, bhikkhu sīlasampanno hoti …pe…
That’s how a mendicant is accomplished in ethics. …
paṭhamaṁ jhānaṁ upasampajja viharati …
They enter and remain in the first absorption …
yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho.
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded.
Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
…pe…
Dutiyaṁ jhānaṁ …pe…
They enter and remain in the second absorption …
tatiyaṁ jhānaṁ …pe…
third absorption …
catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.
Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
…pe…
Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
They project and extend the mind toward knowledge and vision …
yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
…pe…
Nāparaṁ itthattāyāti pajānāti.
They understand: ‘… there is nothing further for this place.’
Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti.
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.”
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, Lohicca said to the Buddha:
“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya;
“Suppose, Mister Gotama, a person was falling over a cliff, and another person were to grab them by the hair, pull them up, and place them on solid ground.
evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.
In the same way, when I was falling off a cliff Mister Gotama pulled me up and placed me on solid ground.
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
Excellent, worthy Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Lohiccasuttaṁ niṭṭhitaṁ dvādasamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at Sālavatikā.
Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.
Now at that time Lohicca had the following harmful misconception:
“Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Suppose someone cut off an old bond, only to create another new bond.
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?”
Lohicca heard:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Sālavatikā, together with a large Saṅgha of five hundred mendicants.
He has this good reputation:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
It’s good to see such perfected ones.”
Then Lohicca addressed his barber Rosika,
“Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
And then ask him whether he,
together with the mendicant Saṅgha, would please accept tomorrow’s meal from the brahmin Lohicca.”
“Yes, worthy sir,” Rosika replied. He did as he was asked, and
the Buddha consented with silence.
Then, knowing that the Buddha had consented, Rosika rose from his seat, went to Lohicca, and said to him,
“I gave the Buddha your message,
and he accepted.”
And when the night had passed Lohicca had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying,
“Here, dear Rosika, go to the ascetic Gotama and announce the time, saying:
‘It’s time, worthy Gotama, the meal is ready.’”
“Yes, worthy sir,” Rosika replied. He did as he was asked.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā together with the Saṅgha of mendicants.
Now, Rosika was following behind the Buddha,
and told him of Lohicca’s views, adding,
“Sir, please dissuade him from that harmful misconception.”
“Hopefully that’ll happen, Rosika, hopefully that’ll happen.”
Then the Buddha approached Lohicca’s home, where he sat on the seat spread out.
Then Lohicca served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
1. Questioning Lohicca
When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side.
The Buddha said to him,
“Is it really true, Lohicca, that you have such a harmful misconception:
‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Suppose someone cut off an old bond, only to create another new bond.
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’”
“Yes, worthy Gotama.”
“What do you think, Lohicca?
Do you reside in Sālavatikā?”
“Yes, worthy Gotama.”
“Lohicca, suppose someone were to say:
‘The brahmin Lohicca resides in Sālavatikā.
He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’
Would the one who spoke like that make it difficult for those whose living depends on you or not?”
“They would, worthy Gotama.”
“But is someone who creates difficulties for others acting kindly or unkindly?”
“Unkindly, sir.”
“But does an unkind person have love in their heart or hostility?”
“Hostility, sir.”
“And when the heart is full of hostility, is there right view or wrong view?”
“Wrong view, worthy Gotama.”
“An individual with wrong view is reborn in one of two places, I say:
hell or the animal realm.
What do you think, Lohicca?
Does King Pasenadi reign over Kāsi and Kosala?”
“Yes, worthy Gotama.”
“Lohicca, suppose someone were to say:
‘King Pasenadi reigns over Kāsi and Kosala.
He alone should enjoy the revenues produced in Kāsi and Kosala and not share them with anyone else.’
Would the one who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?”
“They would, worthy Gotama.”
“But is someone who creates difficulties for others acting kindly or unkindly?”
“Unkindly, sir.”
“But does an unkind person have love in their heart or hostility?”
“Hostility, sir.”
“And when the heart is full of hostility, is there right view or wrong view?”
“Wrong view, worthy Gotama.”
“An individual with wrong view is reborn in one of two places, I say:
hell or the animal realm.
So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi,
that is wrong view.
In the same way, suppose someone were to say:
‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Suppose someone cut off an old bond, only to create another new bond.
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’
Now, there are gentlemen who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they have wrong view.
An individual with wrong view is reborn in one of two places, I say:
hell or the animal realm.
2. Three Teachers Who Deserve to Be Reprimanded
Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded.
When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.
What three?
Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
They teach their disciples:
‘This is for your welfare. This is for your happiness.’
But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction.
That teacher deserves to be reprimanded:
‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples
they proceed having turned away from the teacher’s instruction.
It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back.
That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’
This is the first kind of teacher who deserves to be reprimanded.
Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
They teach their disciples:
‘This is for your welfare. This is for your happiness.’
Their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the teacher’s instruction.
That teacher deserves to be reprimanded:
‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples
they don’t proceed having turned away from the teacher’s instruction.
It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’
This is the second kind of teacher who deserves to be reprimanded.
Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
They teach their disciples:
‘This is for your welfare. This is for your happiness.’
But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction.
That teacher deserves to be reprimanded:
‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples
they proceed having turned away from the teacher’s instruction.
Suppose someone cut off an old bond, only to create another new bond.
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’
This is the third kind of teacher who deserves to be reprimanded.
These are the three kinds of teachers in the world who deserve to be reprimanded.
When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.”
3. A Teacher Who Does Not Deserve to Be Reprimanded
When he had spoken, Lohicca said to the Buddha,
“But worthy Gotama, is there a teacher in the world who does not deserve to be reprimanded?”
“There is, Lohicca.”
“But who is that teacher?”
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
That’s how a mendicant is accomplished in ethics. …
They enter and remain in the first absorption …
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded.
When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
They enter and remain in the second absorption …
third absorption …
fourth absorption.
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
They project and extend the mind toward knowledge and vision …
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
They understand: ‘… there is nothing further for this place.’
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.”
When he had spoken, Lohicca said to the Buddha:
“Suppose, Mister Gotama, a person was falling over a cliff, and another person were to grab them by the hair, pull them up, and place them on solid ground.
In the same way, when I was falling off a cliff Mister Gotama pulled me up and placed me on solid ground.
Excellent, worthy Gotama! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways.
I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.
Tena kho pana samayena lohicco brāhmaṇo sālavatikaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
“idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī”ti.
Assosi kho lohicco brāhmaṇo:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi:
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
‘lohicco, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;
evañca vadehi—
adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rosikā nhāpito bhagavantaṁ etadavoca:
“lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;
evañca vadeti—
adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho rosikā nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca:
“avocumhā kho mayaṁ bhoto vacanena taṁ bhagavantaṁ:
‘lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;
evañca vadeti—
adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.
Adhivutthañca pana tena bhagavatā”ti.
Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi:
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi—
kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Ekamantaṁ ṭhito kho rosikā nhāpito bhagavato kālaṁ ārocesi:
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sālavatikā tenupasaṅkami.
Tena kho pana samayena rosikā nhāpito bhagavantaṁ piṭṭhito piṭṭhito anubandho hoti.
Atha kho rosikā nhāpito bhagavantaṁ etadavoca:
“lohiccassa, bhante, brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya—
kiñhi paro parassa karissati.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—
kiñhi paro parassa karissatī’ti.
Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti.
“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti.
Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
1. Lohiccabrāhmaṇānuyoga
Atha kho lohicco brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Ekamantaṁ nisinnaṁ kho lohiccaṁ brāhmaṇaṁ bhagavā etadavoca:
“saccaṁ kira te, lohicca, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’”ti?
“Evaṁ, bho gotama”.
“Taṁ kiṁ maññasi, lohicca,
nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?
“Evaṁ, bho gotama”.
“Yo nu kho, lohicca, evaṁ vadeyya:
‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati.
Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti?
“Antarāyakaro, bho gotama”.
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
“Ahitānukampī, bho gotama”.
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
“Sapattakaṁ, bho gotama”.
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
“Micchādiṭṭhi, bho gotama”.
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
nirayaṁ vā tiracchānayoniṁ vā.
Taṁ kiṁ maññasi, lohicca,
nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?
“Evaṁ, bho gotama”.
“Yo nu kho, lohicca, evaṁ vadeyya:
‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati;
yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti?
“Antarāyakaro, bho gotama”.
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
“Ahitānukampī, bho gotama”.
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
“Sapattakaṁ, bho gotama”.
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
“Micchādiṭṭhi, bho gotama”.
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
nirayaṁ vā tiracchānayoniṁ vā.
Iti kira, lohicca, yo evaṁ vadeyya:
‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati;
yā sālavatikāya samudayasañjāti, lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
Evaṁvādī so ye taṁ upajīvanti, tesaṁ antarāyakaro hoti.
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
Evameva kho, lohicca, yo evaṁ vadeyya:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe…
karissatī’ti.
Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
nirayaṁ vā tiracchānayoniṁ vā.
Iti kira, lohicca, yo evaṁ vadeyya:
‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati;
yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
Evaṁvādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro hoti.
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
Evameva kho, lohicca, yo evaṁ vadeyya:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
Seyyathāpi nāma …pe…
kiñhi paro parassa karissatī’ti.
Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti.
Ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti,
antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
nirayaṁ vā tiracchānayoniṁ vā.
2. Tayocodanārahā
Tayo khome, lohicca, satthāro, ye loke codanārahā;
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Katame tayo?
Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.
So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti:
‘idaṁ vo hitāya idaṁ vo sukhāyā’ti.
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
So evamassa codetabbo:
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
“idaṁ vo hitāya idaṁ vo sukhāyā”ti.
Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya;
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—
kiñhi paro parassa karissatī’ti.
Ayaṁ kho, lohicca, paṭhamo satthā, yo loke codanāraho;
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.
So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
So evamassa codetabbo:
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.
Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti.
Ayaṁ kho, lohicca, dutiyo satthā, yo, loke codanāraho;
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho anuppatto hoti.
So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
So evamassa codetabbo:
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto.
Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.
Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’ti.
Ayaṁ kho, lohicca, tatiyo satthā, yo loke codanāraho;
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Ime kho, lohicca, tayo satthāro, ye loke codanārahā,
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.
3. Nacodanārahasatthu
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?
“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti.
“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?
“Idha, lohicca, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
Evaṁ kho, lohicca, bhikkhu sīlasampanno hoti …pe…
paṭhamaṁ jhānaṁ upasampajja viharati …
yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho.
Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
…pe…
Dutiyaṁ jhānaṁ …pe…
tatiyaṁ jhānaṁ …pe…
catutthaṁ jhānaṁ upasampajja viharati.
Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
…pe…
Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
…pe…
Nāparaṁ itthattāyāti pajānāti.
Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti.
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya;
evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Lohiccasuttaṁ niṭṭhitaṁ dvādasamaṁ.