With Lohicca

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Kosalans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of five hundred mendicants when he arrived at Sālavatikā.*This is the only appearance of a place called Sālavatikā (“Abounding in Sal Trees”). A courtesan of Rājagaha named Sālavatī appears in Kd 8:1.3.1; she might perhaps have come from there.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Kosalans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of five hundred mendicants when he arrived at Sālavatikā.*This is the only appearance of a place called Sālavatikā (“Abounding in Sal Trees”). A courtesan of Rājagaha named Sālavatī appears in Kd 8:1.3.1; she might perhaps have come from there.ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.

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?*A similar view is sometimes unjustly imputed to the Theravādins, that they are only interested in their own liberation. 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?”

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 nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī”ti.

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?*A similar view is sometimes unjustly imputed to the Theravādins, that they are only interested in their own liberation.“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 nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario 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.

“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, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, 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.”

“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 abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

“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. “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 fit for training, 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, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, 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 abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. 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. 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,*While nhāpita would seem to be identical with nhāpaka (“bathroom attendant”), it is usually translated per Ja 395 where it means “barber”. “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.”*Note the unusual use of kira in this idiom, found in SN 35.133:2.3, MN 85:3.5, MN 127:2.5, and Ud 2.8:6.8. I think this expresses polite deference, and render with “might” rather than “would”.

Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi:*rosikaṁ → bhesikaṁ (bj, pts1ed) “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.

Then Lohicca addressed his barber Rosika,*While nhāpita would seem to be identical with nhāpaka (“bathroom attendant”), it is usually translated per Ja 395 where it means “barber”.Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi:*rosikaṁ → bhesikaṁ (bj, pts1ed)“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 mendicant Saṅgha, would please accept tomorrow’s meal from the brahmin Lohicca.”*Note the unusual use of kira in this idiom, found in SN 35.133:2.3, MN 85:3.5, MN 127:2.5, and Ud 2.8:6.8. I think this expresses polite deference, and render with “might” rather than “would”.adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

“Yes, worthy sir,” Rosika replied. He did as he was asked, and the Buddha consented with silence.

“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rosikā nhāpito bhagavantaṁ etadavoca:*Evaṁ, bho”ti → evaṁ bhanteti (bj, sya-all, pts1ed) “lohicco, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti— adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

“Yes, worthy 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:*Evaṁ, bho”ti → evaṁ bhanteti (bj, sya-all, pts1ed)“lohicco, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti—adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. the Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena.

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.”

Atha kho rosikā nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca:*rosikā → bhesikā (bj, pts1ed) “avocumhā kho mayaṁ bhoto vacanena taṁ bhagavantaṁ:*mayaṁ bhoto → mayaṁ bhante tava (bj, pts1ed) | avocumhā kho → avocumha bho (pts1ed) ‘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.

Then, knowing that the Buddha had consented, Rosika rose 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:*rosikā → bhesikā (bj, pts1ed)“I gave the Buddha your message, “avocumhā kho mayaṁ bhoto vacanena taṁ bhagavantaṁ:*mayaṁ bhoto → mayaṁ bhante tava (bj, pts1ed) | avocumhā kho → avocumha bho (pts1ed)‘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 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.’”

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.

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, 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—‘It’s time, worthy Gotama, the meal is ready.’” kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

“Yes, worthy 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.

“Yes, worthy 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 mendicants. Now, Rosika was following behind the Buddha, and told him of Lohicca’s views, adding, “Sir, please dissuade him from that harmful misconception.”*It seems the barber was not only a trusted confidant, but an intelligent man with sincere concern for Lohicca’s well being.

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.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā together with the Saṅgha of mendicants. 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.”*It seems the barber was not only a trusted confidant, but an intelligent man with sincere concern for Lohicca’s well being.Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti.

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.

Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

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 mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

The Buddha said to him, “Is it really true, Lohicca, that you have such a harmful misconception:*Here the Buddha takes the initiative. “Harmful misconception” is pāpakaṁ diṭṭhigataṁ. ‘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?’”

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?

The Buddha said to him, Ekamantaṁ nisinnaṁ kho lohiccaṁ brāhmaṇaṁ bhagavā etadavoca: “Is it really true, Lohicca, that you have such a harmful misconception:*Here the Buddha takes the initiative. “Harmful misconception” is pāpakaṁ diṭṭhigataṁ.“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?

“What do you think, Lohicca? Do you reside in Sālavatikā?”

“Taṁ kiṁ maññasi, lohicca, nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?

“What do you think, Lohicca? “Taṁ kiṁ maññasi, lohicca, Do you reside in Sālavatikā?” nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?

“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?”

“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?

“Lohicca, suppose someone were to say: “Yo nu kho, lohicca, evaṁ vadeyya: ‘The brahmin Lohicca resides in 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 one 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?

“An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.

“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— nirayaṁ vā tiracchānayoniṁ vā.

“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? Does King Pasenadi reign over Kāsi and Kosala?”*Kosala is the native realm of Pasenadi. Kāsi had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha (SN 3.14, SN 3.15). Ultimately it became part of the greater Magadhan empire.

Taṁ kiṁ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?

What do you think, Lohicca? Taṁ kiṁ maññasi, lohicca, Does King Pasenadi reign over Kāsi and Kosala?”*Kosala is the native realm of Pasenadi. Kāsi had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha (SN 3.14, SN 3.15). Ultimately it became part of the greater Magadhan empire.nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?

“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?”

“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?

“Lohicca, suppose someone were to say: “Yo nu kho, lohicca, evaṁ vadeyya: ‘King Pasenadi reigns over Kāsi and Kosala. ‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; He alone should enjoy the revenues produced in Kāsi and Kosala and not share them with anyone else.’ yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. Would the one 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?

“An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.

“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— nirayaṁ vā tiracchānayoniṁ vā.

“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, that is wrong view.

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.

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: ‘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?’

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.

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 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.*It is only through sharing what good things we know that we can support each other. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.

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.

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.*It is only through sharing what good things we know that we can support each other.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.

Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded.*Even though he has characterized Lohicca’s view as harmful, the Buddha goes out of his way to show that it is not entirely wrong. There are cases where it is best to avoid teaching. When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless. What three?

Tayo khome, lohicca, satthāro, ye loke codanārahā; yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Katame tayo?

Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded.*Even though he has characterized Lohicca’s view as harmful, the Buddha goes out of his way to show that it is not entirely wrong. There are cases where it is best to avoid teaching.Tayo khome, lohicca, satthāro, ye loke codanārahā; When someone reprimands such teachers, the reprimand is true, correct, 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. 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.*The genders of this passage are made clear through the use of feminine nouns. Making unwelcome advances was seen as an obvious example of something wrong. 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.

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.

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 actively listen or try 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.*The genders of this passage are made clear through the use of feminine nouns. Making unwelcome advances was seen as an obvious example of something wrong.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. 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.*At DN 29:5.2 the opposite sense is expressed as samādāya taṁ dhammaṁ vattati. 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.

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.

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 actively listen and try to understand. They don’t proceed having turned away from the teacher’s instruction.*At DN 29:5.2 the opposite sense is expressed as samādāya taṁ dhammaṁ vattati.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. 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.*The Buddha adopts Lohicca’s formulation, but applies it in a specific sense, not as a generalization. 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.

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.

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 actively listen or try 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.*The Buddha adopts Lohicca’s formulation, but applies it in a specific sense, not as a generalization.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. When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.”

Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.

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, correct, legitimate, and blameless.” yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.

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?”*Now that the Buddha has established a degree of overlap between their views, Lohicca wants to hear more.

Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca: “atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?

When he had spoken, Lohicca said to the Buddha, Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca: “But worthy Gotama, is there a teacher in the world who does not deserve to be reprimanded?”*Now that the Buddha has established a degree of overlap between their views, Lohicca wants to hear more.“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?

“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.

“Idha, lohicca, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, lohicca, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario 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.

“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 mendicant is accomplished in ethics. … Evaṁ kho, lohicca, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario 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.

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. …

…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… 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.

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. …

…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… They project and extend 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.

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.”

…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.

…pe… They understand: ‘… there is nothing further for this place.’ 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.” 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.

“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.*Naraka means “cliff” or “abyss” in early Pali (MN 49:5.9, MN 86:6.15, Snp 3.11:28.4, Thag 16.8:4.2). It does not have the sense “hell” until the late canonical period; the early Pali term for hell is niraya. Notably, naraka is not strongly attested in the sense of “hell” for pre-Buddhist Sanskrit either, although we do find nāraka, apparently in the sense of “hell being”, at Atharva Veda 12.4.36c and Śukla Yajur Veda 30.5. In the same way, when I was falling off a cliff Mister Gotama pulled me up and placed me on solid ground.

“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya; evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.

“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.*Naraka means “cliff” or “abyss” in early Pali (MN 49:5.9, MN 86:6.15, Snp 3.11:28.4, Thag 16.8:4.2). It does not have the sense “hell” until the late canonical period; the early Pali term for hell is niraya. Notably, naraka is not strongly attested in the sense of “hell” for pre-Buddhist Sanskrit either, although we do find nāraka, apparently in the sense of “hell being”, at Atharva Veda 12.4.36c and Śukla Yajur Veda 30.5.“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya; In the same way, when I was falling off a cliff Mister Gotama pulled me up and placed me on solid ground. evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.

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.”

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.

Excellent, worthy 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 clear eyes can see what’s there, worthy 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 the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.