The Chapter on the Entire Spectrum Of Ethics – Sīlakkhandhavagga DN 1–13 > DN 12 With Lohicca

Long Discourses 12 – Dīgha Nikāya 12

DN 12 With Lohicca – Lohiccasutta

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred bhikkhū when he arrived at Sālavatikā.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.

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 endowment of the highest quality.

Tena kho pana samayena lohicco brāhmaṇo sālavatikaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.

Now at that time Lohicca had the following harmful misconception:

Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:

“Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?

“idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.

Suppose someone cut off an old bond, only to create another new bond.

Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;

That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?”

evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī”ti.

Lohicca heard:

Assosi kho lohicco brāhmaṇo:

“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 bhikkhū.

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto.

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

He teaches Dhamma 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.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

It’s good to see such perfected ones.”

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Then Lohicca addressed his barber Rosika,

Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi:

“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.

“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;

And then ask him whether he,

evañca vadehi—

together with the bhikkhu Saṅgha, might please accept tomorrow’s meal from the brahmin Lohicca.”

adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

“Yes, sir,” Rosika replied. He did as he was asked, and

“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.

the Buddha consented in silence.

Adhivāsesi bhagavā tuṇhībhāvena.

Then, knowing that the Buddha had consented, Rosika got up from his seat, went to Lohicca, and said to him,

Atha kho rosikā nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca:

“I gave the Buddha your message,

“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.

and he accepted.”

Adhivutthañca pana tena bhagavatā”ti.

And when the night had passed Lohicca had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying,

Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi:

“Here, dear Rosika, go to the ascetic Gotama and announce the time, saying:

“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi—

‘Itʼs time, Master Gotama, the meal is ready.’”

kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

“Yes, sir,” Rosika replied. He did as he was asked.

“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.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā together with the Saṅgha of bhikkhū.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sālavatikā tenupasaṅkami.

Now, Rosika was following behind the Buddha,

Tena kho pana samayena rosikā nhāpito bhagavantaṁ piṭṭhito piṭṭhito anubandho hoti.

and told him of Lohicca’s views, adding,

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.

“Sir, please dissuade him from that harmful misconception.”

Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti.

“Hopefully that’ll happen, Rosika, hopefully that’ll happen.”

“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti.

Then the Buddha approached Lohicca’s home, where he sat on the seat spread out.

Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Then Lohicca served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.

Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

1. Questioning Lohicca

1. Lohiccabrāhmaṇānuyoga

When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side.

Atha kho lohicco brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

The Buddha said to him,

Ekamantaṁ nisinnaṁ kho lohiccaṁ brāhmaṇaṁ bhagavā etadavoca:

“Is it really true, Lohicca, that you have such a harmful misconception:

“saccaṁ kira te, lohicca, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?

‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.

Suppose someone cut off an old bond, only to create another new bond.

Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;

That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’”

evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’”ti?

“Yes, Master Gotama.”

“Evaṁ, bho gotama”.

“What do you think, Lohicca?

“Taṁ kiṁ maññasi, lohicca,

Do you reside in Sālavatikā?”

nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?

“Yes, Master Gotama.”

“Evaṁ, bho gotama”.

“Lohicca, suppose someone were to say:

“Yo nu kho, lohicca, evaṁ vadeyya:

‘The brahmin Lohicca reigns over Sālavatikā.

‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati.

He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’

Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.

Would the person who spoke like that make it difficult for those whose living depends on you or not?”

Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti?

“They would, Master Gotama.”

“Antarāyakaro, bho gotama”.

“But is someone who creates difficulties for others acting kindly or unkindly?”

“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?

“Unkindly, sir.”

“Ahitānukampī, bho gotama”.

“But does an unkind person have love in their heart or hostility?”

“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?

“Hostility, sir.”

“Sapattakaṁ, bho gotama”.

“And when the heart is full of hostility, is there right view or wrong view?”

“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?

“Wrong view, Master Gotama.”

“Micchādiṭṭhi, bho gotama”.

“An individual with wrong view is reborn in one of two places, I say:

“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—

hell or the animal realm.

nirayaṁ vā tiracchānayoniṁ vā.

What do you think, Lohicca?

Taṁ kiṁ maññasi, lohicca,

Does King Pasenadi reign over Kāsī and Kosala?”

nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?

“Yes, Master Gotama.”

“Evaṁ, bho gotama”.

“Lohicca, suppose someone were to say:

“Yo nu kho, lohicca, evaṁ vadeyya:

‘King Pasenadi reigns over Kāsī and Kosala.

‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati;

He alone should enjoy the revenues produced in Kāsī and Kosala and not share them with anyone else.’

yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.

Would the person who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?”

Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti?

“They would, Master Gotama.”

“Antarāyakaro, bho gotama”.

“But is someone who creates difficulties for others acting kindly or unkindly?”

“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?

“Unkindly, sir.”

“Ahitānukampī, bho gotama”.

“But does an unkind person have love in their heart or hostility?”

“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?

“Hostility, sir.”

“Sapattakaṁ, bho gotama”.

“And when the heart is full of hostility, is there right view or wrong view?”

“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?

“Wrong view, Master Gotama.”

“Micchādiṭṭhi, bho gotama”.

“An individual with wrong view is reborn in one of two places, I say:

“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—

hell or the animal realm.

nirayaṁ vā tiracchānayoniṁ vā.

So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi,

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.

that is wrong view.

Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.

In the same way, suppose someone were to say:

Evameva kho, lohicca, yo evaṁ vadeyya:

‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?

‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.

Suppose someone cut off an old bond, only to create another new bond.

Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe…

That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’

karissatī’ti.

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 the fruit of 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.

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.

An individual with wrong view is reborn in one of two places, I say:

Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—

hell or the animal realm.

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.

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. Three Teachers Who Deserve to Be Reprimanded

2. Tayocodanārahā

Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded.

Tayo khome, lohicca, satthāro, ye loke codanārahā;

When someone reprimands such teachers, the reprimand is true, substantive, legitimate, and blameless.

yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

What three?

Katame tayo?

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.

Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.

They teach their disciples:

So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti:

‘This is for your welfare. This is for your happiness.’

‘idaṁ vo hitāya idaṁ vo sukhāyā’ti.

But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the teacher’s instruction.

Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.

That teacher deserves to be reprimanded:

So evamassa codetabbo:

‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples

‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi:

“idaṁ vo hitāya idaṁ vo sukhāyā”ti.

they proceed having turned away from the teacher’s instruction.

Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.

It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back.

Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya;

That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’

evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—

kiñhi paro parassa karissatī’ti.

This is the first kind of teacher who deserves to be reprimanded.

Ayaṁ kho, lohicca, paṭhamo satthā, yo loke codanāraho;

yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

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.

Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.

They teach their disciples:

So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti:

‘This is for your welfare. This is for your happiness.’

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.

Their disciples do want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the teacher’s instruction.

Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.

That teacher deserves to be reprimanded:

So evamassa codetabbo:

‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples

‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi:

“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.

they don’t proceed having turned away from the teacher’s instruction.

Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.

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?’

Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti.

This is the second kind of teacher who deserves to be reprimanded.

Ayaṁ kho, lohicca, dutiyo satthā, yo, loke codanāraho;

yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness.

Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho anuppatto hoti.

They teach their disciples:

So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti:

‘This is for your welfare. This is for your happiness.’

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.

But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the teacher’s instruction.

Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.

That teacher deserves to be reprimanded:

So evamassa codetabbo:

‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples

‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto.

Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi:

“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.

they proceed having turned away from the teacher’s instruction.

Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.

Suppose someone cut off an old bond, only to create another new bond.

Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;

That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’

evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’ti.

This is the third kind of teacher who deserves to be reprimanded.

Ayaṁ kho, lohicca, tatiyo satthā, yo loke codanāraho;

yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

These are the three kinds of teachers in the world who deserve to be reprimanded.

Ime kho, lohicca, tayo satthāro, ye loke codanārahā,

When someone reprimands such teachers, the reprimand is true, substantive, legitimate, and blameless.”

yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.

3. A Teacher Who Does Not Deserve to Be Reprimanded

3. Nacodanārahasatthu

When he had spoken, Lohicca said to the Buddha,

Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:

“But Master Gotama, is there a teacher in the world who does not deserve to be reprimanded?”

“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?

“There is, Lohicca.”

“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti.

“But who is that teacher?”

“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?

“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …

“Idha, lohicca, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…

That’s how a bhikkhu is accomplished in ethics. …

Evaṁ kho, lohicca, bhikkhu sīlasampanno hoti …pe…

They enter and remain in the first absorption …

paṭhamaṁ jhānaṁ upasampajja viharati …

A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded.

yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho.

When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.

Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.

…pe…

They enter and remain in the second absorption …

Dutiyaṁ jhānaṁ …pe…

third absorption …

tatiyaṁ jhānaṁ …pe…

fourth absorption.

catutthaṁ jhānaṁ upasampajja viharati.

A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …

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…

They extend and project the mind toward knowledge and vision …

Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …

A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …

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…

They understand: ‘… there is no return to any state of existence.’

Nāparaṁ itthattāyāti pajānāti.

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:

Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:

“Suppose, Master Gotama, a person was on the verge of falling off a cliff, and another person were to grab them by the hair, pull them up, and place them on firm ground.

“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya;

In the same way, when I was falling off a cliff Master Gotama pulled me up and placed me on safe ground.

evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.

Excellent, Master Gotama! Excellent!

Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

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 good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.

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.

I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Summary by Bhikkhu Bodhi

Lohicca Sutta: About Lohicca (Good and Bad Teachers). Lohicca has the pernicious view that if anyone were to discover some new doctrine, he should keep it to himself. The Buddha puts him right and explains the difference between good and bad teachers.