LohiccasuttaTo Lohicca
Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.
bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | bhikkhusaṅghena → bhikkhu-saṁghena (pts) | pañcamattehi bhikkhusatehi → pañca-mattehi bhikkhu-sattehi (pts) | tadavasari → tad avasari (pts)that on one occasion the Blessed One was on a wandering tour among the Kosalans with a large Saṅgha of monks—approximately 500 monks in all—and arrived at Sālavatikā.
Tena kho pana samayena lohicco brāhmaṇo sālavatikaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
pasenadinā kosalena → pasenadikosalena (sya-all, pts) | rājabhoggaṁ → rāja-bhoggaṁ (pts) | pasenadinā kosalena → pasenadi-kosalena (pts) | brahmadeyyaṁ → brahma-deyyaṁ (pts)Now at that time the brahman Lohicca was reigning with feudatory rights over Sālavatikā, a crown property abounding in wildlife—with grass, timber, water, & grain—through a royal grant bestowed by King Pasenadi Kosala.
Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
diṭṭhigataṁ → diṭṭhi-gataṁ (pts)And at that time an evil viewpoint to this effect had arisen to him:
“idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
kiñhi → kiṁ hi (bjt, pts)“Suppose that a contemplative or brahman were to arrive at a skillful Dhamma. Having arrived at a skillful Dhamma, he should not declare it to anyone else, for what can one person do for another?
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
seyyathāpi → seyyathā pi (pts)It would be just the same as if, having cut through an old bond, one were to make another new bond.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī”ti.
hi → -2 Bm kiñ hi. (pts note) | karissatīti → SS karissati, as in 8 (pts note) | evaṁ sampadamidaṁ → evaṁsampadamidaṁ (my) | kiñhi → kiṁ hi (bjt, pts) | evaṁ sampadamidaṁ → evaṁ-sampadam idaṁ (pts) | lobhadhammaṁ → lobha-dhammaṁ (pts)I say that such a thing is an evil, greedy deed, for what can one person do for another?”
Assosi kho lohicco brāhmaṇo:Then Lohicca heard it said,
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto.
sakyakulā → sakyakulo (pts) | cārikaṁ caramāno → cārikañcaramāno (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | sakyaputto sakyakulā → sakya-putto sakya-kulo (pts) | bhikkhusaṅghena → bhikkhu-saṁghena (pts) | bhikkhusatehi → bhikkhu-satehi (pts)“Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large Saṅgha of monks, approximately 500 monks in all—has arrived at Sālavatikā.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
bhavantaṁ → bhagavantaṁ (pts) | evaṁ kalyāṇo → evaṁkalyāṇo (th) | kittisaddo → kitti-saddo (pts)And of that Master Gotama this fine reputation has spread:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
bhagavā → bhagavāti (sya-all) | itipi → iti pi (pts) | sammāsambuddho vijjācaraṇasampanno → sammā-sambuddho vijjā-caraṇa-sampanno (pts) | lokavidū → loka-vidū (pts) | purisadammasārathi → purisa-damma-sārathi (pts) | devamanussānaṁ → deva-manussānaṁ (pts)‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
sassamaṇabrāhmaṇiṁ → sassamaṇa-brāhmaṇiṁ (pts) | sadevamanussaṁ → sadeva-manussaṁ (pts)He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk;
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ → ādi-kalyāṇaṁ majjhe kalyāṇaṁ pariyosāna kalyāṇaṁ (pts) | sabyañjanaṁ kevalaparipuṇṇaṁ → savyañjanaṁ kevala-paripuṇṇaṁ (pts)he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
tathārūpānaṁ → tathā-rūpānaṁ (pts)It is good to see such a worthy one.’”
Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi:
rosikaṁ → bhesikaṁ (bj, pts1ed) | rosikaṁ nhāpitaṁ → bhesikaṁ nahāpitaṁ (bj, pts) | rosikaṁ → bhesikaṁ (cck: sī. pī.) | nahāpitaṁ → Bm Rosikaṁ nhāpitaṁ (and so throughout). (pts note) | atha kho → athakho (th)So Lohicca said to Rosika the barber:
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
rosike → bhesike (bj, pts) | Bhesike → Sc Bhesika; Bm Rosike, and so 7, 9. (pts note) | upasaṁkama → SS -mi (as at x. 1. 2, but see xii. 7). (pts note) | tenupasaṅkama upasaṅkamitvā → ten upasaṁkama upasaṁkamitvā (pts) | lahuṭṭhānaṁ → lahu-ṭṭhānaṁ (pts) | phāsuvihāraṁ → phāsu-vihāraṁ (pts)“Come, dear Rosika. Go to Gotama the contemplative and, on arrival, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying:
‘lohicco, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;
bhavantaṁ → bhagavantaṁ (pts) | bhagavantaṁ → Bm bhavantaṁ (see 6). (pts note) | phāsuvihāraṁ → phāsu-vihāraṁ (pts)‘The brahman Lohicca, Master Gotama, asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’
evañca vadehi—
evañca → evañ ca (pts)And then say:
adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
bhikkhusaṅghenāti → bhikkhusaṁghenāti (ms2005) | bhikkhusaṅghenāti → bhikkhu-saṁghenāti (pts)‘May Master Gotama, together with the Saṅgha of monks, acquiesce to tomorrow’s meal with the brahman 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:
Evaṁ, bho”ti → evaṁ bhanteti (bj, sya-all, pts1ed) | bhoti → bhanteti (bj, sya-all, pts) | rosikā nhāpito → bhesikā nahāpito (bj); rosiko nhāpiko (sya-all); bhesiko nahāpito (pts) | bho’’ti → evaṁ bhanteti (cck: sī. pī.) | Bhesiko → Bm Rosikā, and so onwards. (pts note) | bhoti → bhante ti (pts) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts) | etadavoca → etad avoca (pts)Responding, “As you say, sir,” to the brahman Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, sat to one side.
“lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;
lahuṭṭhānaṁ → lahu-ṭṭhānaṁ (pts) | phāsuvihāraṁ → phāsu-vihāraṁ (pts)As he was sitting there, he said to the Blessed One, “The brahman Lohicca, lord, asks whether the Blessed One is free from illness & affliction, is carefree, strong, & living in comfort.
evañca vadeti—
evañca → evañ ca (pts)And he says,
adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
bhikkhusaṅghenāti → bhikkhusaṁghenāti (ms2005, pts)‘May the Blessed One, together with the Saṅgha of monks, acquiesce to tomorrow’s meal with the brahman Lohicca.’”
Adhivāsesi bhagavā tuṇhībhāvena.
tuṇhībhāvena → tuṇhī-bhāvena (pts)The Blessed One acquiesced through silence.
Atha kho rosikā nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca:
rosikā → bhesikā (bj, pts1ed) | rosikā nhāpito → bhesikā nahāpito (bj); bhesiko nahāpito (pts) | atha kho rosikā → athakho rosiko (sya-all) | etadavoca avocumhā kho → etad avoca avocumha bho (pts) | uṭṭhāyāsanā → uṭṭhāy āsanā (pts) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts)Then Rosika the barber, understanding the Blessed One’s acquiescence, rose from his seat, bowed down to the Blessed One, circumambulated him—keeping him to his right—and returned to the brahman Lohicca. On arrival he said to him,
“avocumhā kho mayaṁ bhoto vacanena taṁ bhagavantaṁ:
mayaṁ bhoto → mayaṁ bhante tava (bj, pts1ed) | avocumhā kho → avocumha bho (pts1ed) | bhoto → bhante tava (pts) | bhoto → mayaṁ bhante tava (cck: sī. pī.) | Avocumha → Bm avocumhā mayaṁ. (pts note) | bhagavantaṁ → So all MSS. (pts note)“I have informed the Blessed One of your words, (saying,)
‘lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;
lahuṭṭhānaṁ → lahu-ṭṭhānaṁ (pts) | phāsuvihāraṁ → phāsu-vihāraṁ (pts)‘The brahman Lohicca, lord, asks whether the Blessed One is free from illness & affliction, is carefree, strong, & living in comfort.
evañca vadeti—
evañca → evañ ca (pts)And he says,
adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.
bhikkhusaṅghenāti → bhikkhusaṁghenāti (ms2005) | bhikkhusaṅghenāti → bhikkhu-saṁghenāti (pts)“May the Blessed One, together with the Saṅgha of monks, acquiesce to tomorrow’s meal with the brahman Lohicca.”’
Adhivutthañca pana tena bhagavatā”ti.
adhivutthañca → adhivuṭṭhañca (sya-all) | adhivutthañca → adhivatthañ ca (pts) | bhagavatāti → bhagavatā ti (pts)And the Blessed One has acquiesced.”
Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi:
rosikaṁ nhāpitaṁ → bhesikaṁ nahāpitaṁ (bj) | paṭiyādāpetvā → paṭiyādetvā (sya-all) | paṭiyādetvā → Bm paṭipādāpetvā. (pts note) | atha kho → athakho (th) | khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ → khādaniyaṁ bhojaniyaṁ paṭiyādetvā bhesikaṁ nahāpitaṁ (pts)Then, as the night was ending, the brahman Lohicca had choice staple & non-staple foods prepared in his own home and then said to Rosika the barber,
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi—
rosike → bhesike (bj, pts) | Bhesike → Sc -ko. (pts note) | upasaṁkama → Sm -kami. (pts note) | tenupasaṅkama upasaṅkamitvā → ten upasaṁkama upasaṁkamitvā (pts)“Come, dear Rosika. Go to Gotama the contemplative and on arrival announce the time, (saying,)
kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
bhattanti → bhattan ti (pts)‘It is time, Master Gotama. The meal is ready.’”
“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
bhoti → bhanteti (bj, pts) | rosikā nhāpito → bhesikā nahāpito (bj); bhesiko nahāpito (pts) | rosikā → rosiko (sya-all) | bhoti → bhante ti (pts) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts)Responding, “As you say, sir,” to the brahman Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, stood to one side.
Ekamantaṁ ṭhito kho rosikā nhāpito bhagavato kālaṁ ārocesi:
rosikā nhāpito → bhesikā nahāpito (bj); bhesiko nahāpito (pts) | rosikā → rosiko (sya-all)As he was standing there, he announced the time, (saying,)
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
bhattanti → bhattan ti (pts)“It is time, lord. The meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sālavatikā tenupasaṅkami.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj) | atha kho → athakho (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | pubbaṇhasamayaṁ → pubbaṇha-samayaṁ (pts) | pattacīvaramādāya → patta-cīvaraṁ ādāya (pts) | bhikkhusaṅghena → bhikkhu-saṁghena (pts) | tenupasaṅkami → ten upasaṁkami (pts)Then the Blessed One early in the morning—having adjusted his lower robe and taking his bowl & outer robe—went together with a Saṅgha of monks to Sālavatikā.
Tena kho pana samayena rosikā nhāpito bhagavantaṁ piṭṭhito piṭṭhito anubandho hoti.
rosikā nhāpito → bhesikā nahāpito (bj); bhesiko nahāpito (pts) | anubandho → anubaddho (bj, pts) | rosikā → rosiko (sya-all)Meanwhile, Rosika the barber was following right behind the Blessed One
Atha kho rosikā nhāpito bhagavantaṁ etadavoca:
rosikā nhāpito → bhesikā nahāpito (bj); bhesiko nahāpito (pts) | atha kho rosikā → athakho rosiko (sya-all) | etadavoca → etad avoca (pts)and said to him,
“lohiccassa, bhante, brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
uppannaṁ → uppannaṁ hoti (sya-all) | bhante → (pts) | Lohiccassa → Bm adds bhante. (pts note)“Lord, an evil viewpoint to this effect has arisen to the brahman Lohicca:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya—‘Suppose that a contemplative or brahman were to arrive at a skillful Dhamma. Having arrived at a skillful Dhamma, he should not declare it to anyone else,
kiñhi paro parassa karissati.
kiñhi → kiṁ hi (bjt, pts)for what can one person do for another?
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
nāma → (bj) | seyyathāpi → seyyathā pi (pts)It would be just the same as if, having cut through an old bond, one were to make another new bond.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—
evaṁ sampadamidaṁ → evaṁ-sampadam idaṁ (pts) | lobhadhammaṁ → lobha-dhammaṁ (pts)I say that such a thing is an evil, greedy deed,
kiñhi paro parassa karissatī’ti.
karissatīti → karissati (pts) | kiñhi → kiṁ hi (bjt, pts)for what can one person do for another?’
Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti.It would be good if the Blessed One would extract the brahman Lohicca from this evil viewpoint.”
“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti.
rosike appeva nāma → bhesike appevanāma (bj) | rosiketi → bhesiketi (bj, pts) | rosike appeva → bhesike app eva (pts) | rosiketi → bhesike ti (pts)“Perhaps that will be, Rosika. Perhaps that will be.”
Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
atha kho → athakho (th) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts)Then the Blessed One went to the brahman Lohicca’s home. On arrival, he sat down on a seat made ready.
Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
atha kho → athakho (th) | bhikkhusaṅghaṁ → bhikkhusaṁghaṁ (ms2005) | buddhappamukhaṁ bhikkhusaṅghaṁ → buddha-pamukhaṁ bhikkhu-saṁghaṁ (pts) | khādanīyena bhojanīyena → khādaniyena bhojaniyena (pts)The brahman Lohicca, with his own hand, served & satisfied the Blessed One & the Saṅgha of monks with choice staple & non-staple foods.
1. Lohiccabrāhmaṇānuyoga
Atha kho lohicco brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
atha kho → athakho (th) | onītapattapāṇiṁ → onīta-patta-pāṇiṁ (pts)Then, when the Blessed One had eaten and had rinsed his bowl & hands, the brahman Lohicca took a lower seat and sat to one side.
Ekamantaṁ nisinnaṁ kho lohiccaṁ brāhmaṇaṁ bhagavā etadavoca:
etadavoca → etad avoca (pts)As he was sitting there, the Blessed One said to him,
“saccaṁ kira te, lohicca, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
+ → lohicca (th) | diṭṭhigataṁ → diṭṭhi-gataṁ (pts)“Is it true, Lohicca, that an evil viewpoint to this effect has arisen to you:
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
kiñhi → kiṁ hi (bjt, pts)‘Suppose that a contemplative or brahman were to arrive at a skillful Dhamma. Having arrived at a skillful Dhamma, he should not declare it to anyone else, for what can one person do for another?
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
seyyathāpi → seyyathā pi (pts)It would be just the same as if, having cut through an old bond, one were to make another new bond.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’”ti?
karissatīti → karissatī ti (my, bjt) | kiñhi → kiṁ hi (bjt, pts) | evaṁ sampadamidaṁ → evaṁ-sampadam idaṁ (pts) | lobhadhammaṁ → lobha-dhammaṁ (pts)I say that such a thing is an evil, greedy deed, for what can one person do for another?’?”
“Evaṁ, bho gotama”.
evaṁ → evam (pts)“Yes, Master Gotama.”
“Taṁ kiṁ maññasi, lohicca,
kiṁ → kim (pts)“What do you think, Lohicca?
nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?
ajjhāvasasīti evaṁ → ajjhāvasī ti evam (pts) | ti → Bm ajjhāvasatīti. (pts note) | ajjhāvasasīti → ajjhāvasasī ti (bjt)Don’t you reign over Sālavatikā?”
“Evaṁ, bho gotama”.
Evam → Bm adds kho. (pts note)“Yes, Master Gotama.”
“Yo nu kho, lohicca, evaṁ vadeyya:“Now, suppose someone were to say,
‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati.‘The brahman Lohicca reigns over Sālavatikā.
Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
samudayasañjāti lohiccova → samudayaṁ sañjāti lohicco va (sya-all) | Sālavatikāya → SS Sālavati (-kāya at 12). (pts note) | taṁ → Sc omits va taṁ; Sdmt omit taṁ. (pts note) | samudayasañjāti lohiccova → samudaya-sañjāti lohicco va (pts)He alone should consume the fruits & revenues of Sālavatikā, and not share them with others.’
Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti?
evaṁ vādī → evaṁvādī (bjt, th) | vāti → vā ti (bjt, pts) | evaṁ vādī → evaṁ-vādī (pts) | antarāyakaro → antarāya-karo (pts)Would someone speaking in this way be a creator of obstacles for your subjects, or would he not?”
“Antarāyakaro, bho gotama”.
antarāyakaro → antarāya-karo (pts)“He would be a creator of obstacles, Master Gotama.”
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
samāno → samāno lohicca (bj, pts) | vāti ahitānukampī → vā ti ahitānukampi (pts) | Lohicca → Bm omits. (pts note) | antarāyakaro → antarāya-karo (pts)“And, being a creator of obstacles, would he be sympathetic for their welfare or not?”
“Ahitānukampī, bho gotama”.
ahitānukampī → ahitānukampi (pts)“He would not be sympathetic for their welfare, Master Gotama.”
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
sapattakaṁ → sapattikaṁ (sya-all) | vāti → vā ti (bjt, pts)“And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?”
“Sapattakaṁ, bho gotama”.
sapattakaṁ → sapattikaṁ (sya-all)“In animosity, Master Gotama.”
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
sapattake → sapattike (sya-all) | micchādiṭṭhi → micchādiṭṭhī (sya-all, pts) | sammādiṭṭhi → sammādiṭṭhī (sya-all) | sammādiṭṭhi vāti micchādiṭṭhi → sammādiṭṭhī vā ti micchādiṭṭhī (pts) | micchādiṭṭhi → micchā-diṭṭhī (pts) | sammādiṭṭhi vāti → sammā-diṭṭhī vā ti (pts)“When the mind is established in animosity, is there wrong view or right view?”
“Micchādiṭṭhi, bho gotama”.
micchādiṭṭhi → micchādiṭṭhī (sya-all) | micchādiṭṭhi → micchā-diṭṭhī (pts)“Wrong view, Master Gotama.”
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
micchādiṭṭhissa → micchā-diṭṭhissa (pts)“Now, for one of wrong view, Lohicca, I tell you, there is one of two destinations:
nirayaṁ vā tiracchānayoniṁ vā.
tiracchānayoniṁ → tiracchāna-yoniṁ (pts)either hell or the animal womb.
Taṁ kiṁ maññasi, lohicca,
kiṁ maññasi → kimmaññasi (bjt) | kiṁ → kim (pts)“What do you think, Lohicca?
nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?
ajjhāvasatīti → ajjhāvasatī ti (bjt) | pasenadi kosalo → pasenadikosalo (th) | pasenadi kosalo kāsikosalaṁ → pasenadikosalo kāsi-kosalaṁ (pts)Doesn’t King Pasenadi Kosala reign over Kāsi & Kosala?”
“Evaṁ, bho gotama”.“Yes, Master Gotama.”
“Yo nu kho, lohicca, evaṁ vadeyya:“Now, suppose someone were to say,
‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati;
pasenadi kosalo → pasenadikosalo (th) | pasenadi kosalo kāsikosalaṁ → pasenadikosalo kāsi-kosalaṁ (pts)‘King Pasenadi Kosala reigns over Kāsi & Kosala.
yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
pasenadi → pasenadī (bj) | samudayasañjāti rājāva → samudayaṁ sañjāti rājā va (sya-all) | pasenadi kosalo → pasenadikosalo (th) | kāsikosale → kāsi-kosale (pts) | pasenadi kosalo → pasenadi-kosalo (pts)He alone should consume the fruits & revenues of Kāsi & Kosala, and not share them with others.’
Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti?
pasenadiṁ kosalaṁ → pasenadikosalaṁ (sya-all, pts) | evaṁ vādī → evaṁvādī (bjt, th) | vāti → vā ti (bjt, pts) | evaṁ vādī → evaṁ-vādī (pts) | ceva → eva (pts)Would someone speaking in this way be a creator of obstacles for King Pasenadi’s subjects—you & others—or would he not?”
“Antarāyakaro, bho gotama”.
antarāyakaro → antarāya-karo (pts)“He would be a creator of obstacles, Master Gotama.”
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
vāti → vā ti (bjt, pts) | antarāyakaro → antarāya-karo (pts)“And, being a creator of obstacles, would he be sympathetic for their welfare or not?”
“Ahitānukampī, bho gotama”.“He would not be sympathetic for their welfare, Master Gotama.”
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
ahitānukampissa → ahitānukampissa lohicca (bj) | hoti → (bj) | sapattakaṁ → sapattikaṁ (sya-all) | vāti → vā ti (bjt, pts)“And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?”
“Sapattakaṁ, bho gotama”.
sapattakaṁ → sapattikaṁ (sya-all)“In animosity, Master Gotama.”
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
sapattake → sapattike (sya-all) | micchādiṭṭhi → micchādiṭṭhī (sya-all, pts) | sammādiṭṭhi → sammādiṭṭhī (sya-all) | sammādiṭṭhi vāti micchādiṭṭhi → sammādiṭṭhī vā ti micchādiṭṭhī (pts) | micchādiṭṭhi → micchā-diṭṭhī (pts) | sammādiṭṭhi vāti → sammā-diṭṭhī vā ti (pts)“When the mind is established in animosity, is there wrong view or right view?”
“Micchādiṭṭhi, bho gotama”.
micchādiṭṭhi → micchādiṭṭhī (sya-all) | micchādiṭṭhi → micchā-diṭṭhī (pts)“Wrong view, Master Gotama.”
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
micchādiṭṭhissa → micchā-diṭṭhissa (pts)“Now, for one of wrong view, Lohicca, I tell you, there is one of two destinations:
nirayaṁ vā tiracchānayoniṁ vā.
tiracchānayoniṁ → tiracchāna-yoniṁ (pts)either hell or the animal womb.
Iti kira, lohicca, yo evaṁ vadeyya:“So then, Lohicca, if anyone were to say,
‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati;‘The brahman Lohicca reigns over Sālavatikā.
yā sālavatikāya samudayasañjāti, lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
na → na ca (bj) | samudayasañjāti lohiccova → samudayaṁ sañjāti lohicco va (sya-all) | sālavatikāya → salavatikāya (pts)He alone should consume the fruits & revenues of Sālavatikā, and not share them with others,’
Evaṁvādī so ye taṁ upajīvanti, tesaṁ antarāyakaro hoti.
evaṁvādī → evaṁ-vādī (pts) | antarāyakaro → antarāya-karo (pts)he, speaking in this way, would be a creator of obstacles for your subjects. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them.
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
sapattakaṁ → sapattikaṁ (sya-all) | sapattake → sapattike (sya-all) | micchādiṭṭhi → micchādiṭṭhī (sya-all, pts) | antarāyakaro → antarāya-karo (pts) | micchādiṭṭhi → micchā-diṭṭhī (pts)When the mind is established in animosity, there is wrong view.
Evameva kho, lohicca, yo evaṁ vadeyya:
evameva → evam eva (pts)For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. “In the same way, if anyone were to say,
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
karissati → karissatīti (sya-all) | kiñhi → kiṁ hi (bjt, pts)‘Suppose that a contemplative or brahman were to arrive at a skillful Dhamma. Having arrived at a skillful Dhamma, he should not declare it to anyone else, for what can one person do for another?
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe…
purāṇaṁ → porāṇaṁ (sya-all) | pe → spelled out in full (bjt) | + → evaṁ (th)It would be just the same as if, having cut through an old bond, one were to make another new bond.
karissatī’ti.I say that such a thing is an evil, greedy deed, 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.
sapattakaṁ → sapattikaṁ (sya-all) | sapattake → sapattike (sya-all) | micchādiṭṭhi → micchādiṭṭhī (sya-all, pts) | cime → keci me (pts) | uḷāraṁ → Sd oḷāraṁ; Sm ulāraṁ; Sct Bm uḷāraṁ here; from 56 onwards; Bp always uḷārikaṁ; SS vary between ul- and uḷāraṁ, and ol- and oḷārikam. (pts note) | ye cime → yecime (bjt) | evaṁvādī → evaṁ-vādī (pts) | dhammavinayaṁ → dhamma-vinayaṁ (pts) | sotāpattiphalampi → sotāpattiphalam pi (pts) | sakadāgāmiphalampi → sakadāgāmi-phalam pi (pts) | anāgāmiphalampi → anāgāmi-phalam pi (pts) | arahattampi → arahattam pi (pts) | antarāyakaro → antarāya-karo (pts) | micchādiṭṭhi → micchā-diṭṭhī (pts)—he, speaking in this way, would be a creator of obstacles for those children of good family who, coming to the Dhamma & Vinaya revealed by the Tathāgata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and for those who ripen deva wombs for the sake of bringing about the deva state. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view.
Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
micchādiṭṭhissa → micchā-diṭṭhissa (pts)For one of wrong view, I tell you, there is one of two destinations:
nirayaṁ vā tiracchānayoniṁ vā.
tiracchānayoniṁ → tiracchāna-yoniṁ (pts)either hell or the animal womb.
Iti kira, lohicca, yo evaṁ vadeyya:“And if anyone were to say,
‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati;
pasenadi kosalo kāsikosalaṁ → pasenadikosalo kāsi-kosalaṁ (pts)‘King Pasenadi Kosala reigns over Kāsi & Kosala.
yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti.
samudayasañjāti rājāva → samudayaṁ sañjāti rājā va (sya-all) | kāsikosale samudayasañjāti rājāva → kāsi-kosale samudaya-sañjāti rājā va (pts) | pasenadi kosalo → pasenadi-kosalo (pts)He alone should consume the fruits & revenues of Kāsi & Kosala, and not share them with others,’
Evaṁvādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro hoti.
pasenadiṁ kosalaṁ → pasenadikosalaṁ (sya-all, pts) | evaṁvādī → evaṁ-vādī (pts) | pasenadiṁ kosalaṁ → pasenadi-kosalaṁ (pts) | ceva → eva (pts) | antarāyakaro → antarāya-karo (pts)he, speaking in this way, would be a creator of obstacles for King Pasenadi’s subjects—you & others.
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
hoti → hotī (bj) | sapattakaṁ → sapattikaṁ (sya-all) | sapattake → sapattike (sya-all) | micchādiṭṭhi → micchādiṭṭhī (sya-all, pts) | antarāyakaro → antarāya-karo (pts) | micchādiṭṭhi → micchā diṭṭhī (pts)Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view,
Evameva kho, lohicca, yo evaṁ vadeyya:
evameva → evam eva (pts)I tell you, there is one of two destinations: either hell or the animal womb. “In the same way, if anyone were to say,
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.
karissati → karissatīti (sya-all) | kiñhi → kiṁ hi (bjt, pts)‘Suppose that a contemplative or brahman were to arrive at a skillful Dhamma. Having arrived at a skillful Dhamma, he should not declare it to anyone else, for what can one person do for another?
Seyyathāpi nāma …pe…
+ → purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya (bjt)It would be just the same as if, having cut through an old bond, one were to make another new bond.
kiñhi paro parassa karissatī’ti.
kiñhi → evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi kiṁ hi (bjt) | kiñhi → sampadam idaṁ pāpakaṁ lobha-dhammaṁ vadāmi kiṁ hi (pts)I say that such a thing is an evil, greedy deed, 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.
visesaṁ → vivesaṁ (pts) | evaṁvādī → evaṁ vādī (my) | sotāpattiphalampi → sotāpattiphalaṁpi (th) | sakadāgāmiphalampi → sakadāgāmiphalaṁpi (th) | anāgāmiphalampi → anāgāmiphalaṁpi (th) | arahattampi → arahattaṁpi (th) | evaṁvādī → evaṁ-vādī (pts) | kulaputtā → kula-puttā (pts) | dhammavinayaṁ → dhamma-vinayaṁ (pts) | sotāpattiphalampi → sotāpatti-phalam pi (pts) | sakadāgāmiphalampi → sakadāgāmi-phalam pi (pts) | anāgāmiphalampi → anāgāmi-phalam pi (pts) | arahattampi → arahattam pi (pts)—he, speaking in this way, would be a creator of obstacles for those children of good family who, coming to the Dhamma & Vinaya revealed by the Tathāgata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship;
Ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti,
cime → keci me (pts) | antarāyakaro → antarāya-karo (pts)and also for those who ripen deva wombs for the sake of bringing about the deva state.
antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
sapattakaṁ → sapattikaṁ (sya-all) | sapattake → sapattike (sya-all) | micchādiṭṭhi → micchādiṭṭhī (sya-all, pts) | antarāyakaro → antarāya-karo (pts) | micchādiṭṭhi → micchā-diṭṭhī (pts)Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view.
Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—
micchādiṭṭhissa → micchā-diṭṭhissa (pts)For one of wrong view, I tell you, there is one of two destinations:
nirayaṁ vā tiracchānayoniṁ vā.
tiracchānayoniṁ → tiracchāna-yoniṁ (pts)either hell or the animal womb.
2. Tayocodanārahā
Tayo khome, lohicca, satthāro, ye loke codanārahā;
me → SS omit. (pts note) | khome → kho me (pts)“Lohicca, there are these three sorts of teacher who are worthy of criticism in the world,
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
panevarūpe → pan evarūpe (pts)and when anyone criticizes these sorts of teachers, the criticism is true, factual, righteous, & unblameworthy.
Katame tayo?Which three?
Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.
yassatthāya → yass atthāya (pts)“There is the case where a certain teacher has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness.
So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti:He, not having attained that goal of the contemplative life, teaches his 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.
sussūsanti → sussanti (sya-all) | tassa → tassa te (pts) | te → Bm omits (and in 17, 18). (pts note) | ca → Bm omits twice (and so Sm here only). (pts note) | aññā cittaṁ → aññācittaṁ (th) | satthusāsanā → satthu sāsanā (th, pts)His disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis. They practice in a way deviating from the teacher’s instructions.
So evamassa codetabbo:
evamassa → evam assa (pts)He should be criticized, saying,
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
ananuppatto → nānuppatto (pts) | nānuppatto → Bm ananuppatto. (pts note) | yassatthāya → yass atthāya (pts)‘You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples,
“idaṁ vo hitāya idaṁ vo sukhāyā”ti.
sukhāyāti → sukhāyā ti (ms2005)“This is for your welfare. This is for your happiness.”
Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
vattanti → vattantīti (bj) | sussūsanti → sussanti (sya-all) | ca → Bm omits. (pts note) | aññā cittaṁ → aññācittaṁ (th) | satthusāsanā → satthu sāsanā (th, pts)Your disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis, and practice in a way deviating from the teacher’s instructions.
Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya;
ussakkeyya → ussukkeyya (pts) | ussakkeyya → ussukkeyya (bj: kesuci) | parammukhiṁ → SS parammukhī; Bm paraṁ mukhiṁ. (pts note) | osakkantiyā → ossakkantiyā (bjt, pts) | ussakkeyya → usakkeyya (th) | seyyathāpi → seyyathā pi (pts)It’s just as if a man were to pursue (a woman) who pulls away, or to embrace one who turns her back.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—
evaṁ sampadamidaṁ → evaṁ-sampadam idaṁ (pts) | lobhadhammaṁ → lobha-dhammaṁ (pts)I say that such a thing is an evil, greedy deed, for what can one person do for another?’
kiñhi paro parassa karissatī’ti.
karissatīti → karissati (bj) | kiñhi → kiṁ hi (bjt, pts)This is the first teacher who is worthy of criticism in the world,
Ayaṁ kho, lohicca, paṭhamo satthā, yo loke codanāraho;
kho → (pts) | Ayaṁ → Bm adds kho. (pts note)and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, & unblameworthy.
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
panevarūpaṁ → pan evarūpaṁ (pts)
Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.
caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts) | yassatthāya → yass atthāya (pts)“And further, there is the case where a certain teacher has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness.
So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti:He, not having attained that goal of the contemplative life, teaches his 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.
tassa → tassa te (bj, sya-all, pts) | sussūsanti → sussanti (sya-all) | aññā cittaṁ → aññācittaṁ (th) | satthusāsanā → satthu sāsanā (th, pts)His disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher’s instructions.
So evamassa codetabbo:
evamassa → evam assa (pts)He should be criticized, saying,
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
pabbajito → pabbajito hoti (sya-all) | yassatthāya → yass atthāya (pts)‘You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples,
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.
sukhāyāti → sukhāyā ti (ms2005) | idaṁ → idam (pts)“This is for your welfare. This is for your happiness.”
Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
sussūsanti → sussanti (sya-all) | vokkamma → SS -kkamma. (pts note) | aññā cittaṁ → aññācittaṁ (th) | satthusāsanā → satthu sāsanā (th, pts)Your disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher’s instructions.
Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti.
paraṁ khettaṁ niddāyitabbaṁ → parakhettaṁ niḍḍāyitabbaṁ (bj) | paraṁ khettaṁ → parakkhettaṁ (sya-all) | niḍḍāyitabbaṁ → niddāyitabbaṁ (bj: kesuci) | niddāyitabbaṁ → So Scmt Bm; Sd nind- (see C. vii. 1.2 and J. 1. 215; it is from dā No.3 in B. R.). (pts note) | kiñhi → kiṁ hi (bjt, pts) | seyyathāpi → seyyathā pi (pts) | evaṁ sampadamidaṁ → evaṁ-sampadam idaṁ (pts) | lobhadhammaṁ → lobha-dhammaṁ (pts)It’s just as if a man, neglecting his own field, were to imagine that another’s field should be weeded. I say that such a thing is an evil, greedy deed, for what can one person do for another?’
Ayaṁ kho, lohicca, dutiyo satthā, yo, loke codanāraho;This is the second teacher who is worthy of criticism in the world,
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
panevarūpaṁ → pan evarūpaṁ (pts)and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, & unblameworthy.
Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho anuppatto hoti.
caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts) | yassatthāya → yass atthāya (pts)“And further, there is the case where a certain teacher has attained the goal of the contemplative life for which one goes forth from the home life into homelessness.
So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti:He, having attained that goal of the contemplative life, teaches his 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.
sussūsanti → sussanti (sya-all) | tassa → tassa te (pts) | upaṭṭhapenti → upaṭṭhapenti na ca (pts) | ca satthusāsanā → satthu sāsanā (pts) | aññā cittaṁ → aññācittaṁ (th)His disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis. They practice in a way deviating from the teacher’s instructions.
So evamassa codetabbo:
evamassa → evam assa (pts)He should be criticized, saying,
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto.
yassatthāya → yass atthāya (pts)‘You, venerable sir, have attained the goal of the contemplative life for which one goes forth from the home life into homelessness.
Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi:
desesi → St adds yā. (pts note)Having attained that goal of the contemplative life, you teach your disciples,
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.
sukhāyāti → sukhāyā ti (ms2005)“This is for your welfare. This is for your happiness,”
Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
sussūsanti → sussanti (sya-all) | aññā cittaṁ → aññācittaṁ (th) | satthusāsanā → satthu sāsanā (th, pts)but your disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis, and practice in a way deviating from the teacher’s instructions.
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;
seyyathāpi → seyyathā pi (pts)It’s just as if, having cut through an old bond, one were to make another new bond.
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’ti.
kiñhi → kiṁ hi (bjt, pts) | evaṁ sampadamidaṁ → evaṁ-sampadam idaṁ (pts) | lobhadhammaṁ → lobha-dhammaṁ (pts)I say that such a thing is an evil, greedy deed, for what can one person do for another?’
Ayaṁ kho, lohicca, tatiyo satthā, yo loke codanāraho;This is the third teacher who is worthy of criticism in the world,
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
panevarūpaṁ → pan evarūpaṁ (pts)and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, & unblameworthy.”
Ime kho, lohicca, tayo satthāro, ye loke codanārahā,
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.
panevarūpe → pan evarūpe (pts) | anavajjāti → anavajjā ti (pts)
3. Nacodanārahasatthu
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
etadavoca → etad avoca (pts)When this was said, the brahman Lohicca said to the Blessed One,
“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?
koci → ko ci (bjt) | nacodanārahoti → na codanāraho ti (bjt, pts) | nacodanārahoti → na codanārahoti (th)“But is there, Master Gotama, any teacher who is not worthy of criticism in the world?”
“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti.
nacodanārahoti → na codanārahoti (bjt, th) | nacodanārahoti → na codanāraho ti (pts)“There is, Lohicca, a teacher who is not worthy of criticism in the world.”
“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?
so → (sya-all) | nacodanārahoti → na codanārahoti (bjt, th) | nacodanārahoti → na codanāraho ti (pts)“But which teacher, Master Gotama, is not worthy of criticism in the world?”
“Idha, lohicca, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
rajāpatho → rajopatho (bj: katthaci) | ārācārī → anācārī (bj: machasaṁ) | theto → ṭheto (bj: syā) | pemanīyā → pemaniyā (bj: machasaṁ) | tathārūpiṁ → evarūpiṁ (bj: katthaci) | te → saṁhitaṁ me, asaṁhitaṁ te? (bj note) | sammāsambuddho → Bm here inserts || pa || yathā Sāmañña-phalaṁ evaṁ vitthāretabbaṁ || pa || evaṁ kho Lohicca bhikkhu sīlasampanno hoti || pa || paṭhamaṁ jhānaṁ upasampajja viharati. Yasmiṁ kho Lohicca satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati ayaṁ pi kho Lohicca satthā yo loke na codanāraho. Yo ca pan'; evarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā || pa || dutiyaṁ jhānaṁ || tatiyaṁ jhānaṁ || catutthaṁ jhānaṁ upasampajja viharati. Yasmiṁ kho Lohicca satthari, etc. (see 56 ad fin). (pts note) | + → yathā anucchedesu evaṁ vitthāretabbaṁ (my) | pe → spelled out in full (bjt)“There is the case, Lohicca, where a Tathāgata appears in the world, worthy & rightly self-awakened...
Evaṁ kho, lohicca, bhikkhu sīlasampanno hoti …pe…
vitthāretabbaṁ → D. ii. 40-74. (pts note) | pe → D. ii. 77. (pts note) | pe → spelled out in full (bjt)Consummate in his virtue... [for details, see DN 2] …
paṭhamaṁ jhānaṁ upasampajja viharati …
paṭhamaṁ jhānaṁ → tatiyajjhānaṁ catutthajjhānaṁ (pts) | tatiyajjhānaṁ → D. ii. 79. (pts note) | catutthajjhānaṁ → D. ii. 81. (pts note)he enters and remains in the first jhāna...
yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho.
ayampi → ayaṁ (sya-all) | nacodanāraho → na codanāraho (bjt, th, pts) | ayampi → ayam pi (pts)“When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world,
Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
ca → (sya-all) | panevarūpaṁ → pan evarūpaṁ (pts)and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.
…pe…...
Dutiyaṁ jhānaṁ …pe…
dutiyaṁ jhānaṁ → ubho sadde suṇāti dibbe ca (bjt)“And further, with the stilling of directed thought & evaluation, he enters & remains in the second jhāna…
tatiyaṁ jhānaṁ …pe…
tatiyaṁ jhānaṁ → mānuse ca ye dūre (bjt)the third jhāna…
catutthaṁ jhānaṁ upasampajja viharati.the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
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.
nacodanāraho → na codanāraho (bjt, th) | ayampi → ayaṁpi (th)“When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.
…pe…
+ → so evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe (bjt) | + → ānejjappatte (pts)...
Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
pe → spelled out in full (bjt) | ñāṇadassanāya → ñāṇa-dassanāya (pts)he directs and inclines it to knowledge & vision… to creating a mind-made body… to the modes of supranormal powers… to the divine ear-element… to knowledge of the awareness of other beings… to knowledge of the recollection of past lives… to knowledge of the passing away & re-appearance of beings…
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.
visesaṁ → vivesaṁ (pts) | ayampi → ayam pi (pts) | nacodanāraho → na codanāraho (pts) | panevarūpaṁ → pan evarūpaṁ (pts)“When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.
…pe…
Pe → D. ii. 85-96; Bm || pa || nāparaṁ, etc. ( 76). (pts note) | pe → spelled out in full (bjt)...
Nāparaṁ itthattāyāti pajānāti.
pajānāti → D. ii. 98. (pts note)He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
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.
ayampi → ayaṁ (sya-all, pts) | nacodanāraho → na codanāraho (bjt, th, pts) | panevarūpaṁ → pan evarūpaṁ (pts) | sāvajjāti → sāvajjā ti (pts)“When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
etadavoca → etad avoca (pts)When this was said, the brahman Lohicca said to the Blessed One,
“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya;
narakapapātaṁ patantaṁ → narakappapātaṁ papatantaṁ (bj, sya-all) | patiṭṭhapeyya → patiṭṭhāpeyya (bj, sya-all) | patantaṁ → papatantaṁ (pts) | seyyathāpi → seyyathā pi (pts) | narakapapātaṁ patantaṁ → naraka-papātaṁ papatantaṁ (pts)“Master Gotama, it’s as if a man, having seized by the hair another man who was falling into the pit of hell, were to pull him up & set him on firm ground.
evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.
evamevāhaṁ → evam evaṁ (pts) | evaṁ → Bm evāhaṁ. (pts note) | narakapapātaṁ → narakappapātaṁ (bjt, th) | narakapapātaṁ → naraka-papātaṁ (pts)In the same way, Master Gotama has pulled me up as I was falling into the pit of hell and has set me on firm ground.
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.Magnificent, Master Gotama! Magnificent!
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.
dakkhantīti evamevaṁ → dakkhintīti evameva (bj); dakkhintīti evam evaṁ (pts) | evaṁ → Bm eva. (pts note) | seyyathāpi → seyyathā pi (pts) | telapajjotaṁ → tela-pajjotaṁ (pts) | anekapariyāyena → aneka-pariyāyena (pts)Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
bhavantaṁ → bhagavantaṁ (pts) | bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | dhammañca bhikkhusaṅghañca → dhammañ ca bhikkhu-saṅghañ ca (pts)I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
saraṇaṁ → So all MSS. (pts note) | saraṇaṁ gatanti → saraṇaṅgatanti (th) | upāsakaṁ → upāsakam (pts) | gatanti → gatan ti (pts)May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”
