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[224] 1. Thus have I heard. The Exalted One, when once passing on a tour through the Kosala districts with a great multitude of the members of the Order, with about five hundred Bhikshus, arrived at Sâlavatikâ (a village surrounded by a row of Sâla trees). Now at that time Lohikka{1} the Brahman was established at Sâlavatikâ, a spot teeming with life, with much grassland and woodland and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king{2}.
2. Now at that time Lohikka the Brahman was thinking of harbouring the following wicked view: 'Suppose that a Samana or a Brâhmana have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others); it is a form of lust. For what can one man do for another{3}?'
{1. This is, I think, a local name; the name of the place from which he had come. If that be so, the better rendering throughout would be 'the Lohikka Brahman.'
3. This is open to two interpretations: 'What can the teacher gain from a disciple?' or 'What can a disciple gain from a teacher?' 'Why should you trouble about others? they cannot help you!' or 'Why should you trouble about others? you cannot help them!' But in either case the implied ground of the argument is the proposition that a man's rise or fall, progress or defeat, in intellectual and religious matters, lies in himself. He must work out his own salvation.}
3. Now Lohikka the Brahman heard the news: 'They say that the Samana Gotama, of the sons of the Sâkyas, who went out from the Sâkya clan to adopt the religious life, has now arrived, with a great company of the brethren of his Order, on his tour through the Kosala districts, at Sâlavatikâ. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad:--that Exalted One is an Arahat, fully awakened, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, an exalted one, a Buddha. He, by himself, thoroughly knows, and sees as it were face to face, this universe--including the worlds above of the gods, the Brahmâs, and the Mâras; and the world below with its Samanas and Brâhmanas, its princes and peoples--and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim both in the spirit and in the letter. The higher life doth he make known in all its fullness, and in all its purity. And good is it to pay visits to Arahats like that.'
[226] 4. Then Lohikka the Brahman said to Bhesikâ the barber: 'Come now, good Bhesikâ, go where the Samana Gotama is staying, and, on your arrival, ask in my name as to whether his sickness and indisposition has abated, as to his health and vigour and condition of ease; and speak thus: "May the venerable Gotama, and with him the brethren of the Order, accept the to-morrow's meal from Lohikka the Brahman."'
5. 'Very well, Sir,' said Bhesikâ the barber, acquiescing in the word of Lohikka the Brahman, and did so even as he had been enjoined. And the Exalted One consented, by silence, to his request.
6. And when Bhesikâ the barber perceived that the Exalted One had consented, he rose from his seat, and passing the Exalted One with his right hand towards him, went to Lohikka the Brahman, and on his arrival spake to him thus:
'We addressed that Exalted One{1}, Sir, in your name, even as you commanded. And the Exalted One hath consented to eome.'
[226] 7. Then Lohikka the Brahman, when the night had passed, made' ready at his own dwelling-place sweet food, both hard and soft, and said to Bhesikâ the barber: 'Come now, good Bhesikâ, go where the Samana Gotama is. staying, and on your arrival, announce the time to him, saying: "It is time, O Gotama, and the meal is ready."'
'Very well, Sir,' said Bhesikâ the barber in assent to the words of Lohikka the Brahman; and did so even as he had been enjoined.
And the Exalted One, who had robed himself early in the early morning, went robed, and carrying his bowl with him, with the brethren of the Order, towards Sâlavatikâ.
8. Now, as he went, Bhesikâ the Barber walked, step by step, behind the Exalted One. And he said to him:
'The following wicked opinion has occurred to Lohikka the Brahman: "Suppose that a Samana or a Brâhmana have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others); it is a form of lust." 'Twere well, Sir, if the Exalted One would disabuse his mind thereof. For what can one man do for another?'
'That may well be, Bhesikâ, that may well be.'
[227] 9. And the Exalted One went on to the dwelling-place of Lohikka the Brahman, and sat down on the seat prepared for him. And Lohikka the Brahman satisfied the Order, with the Buddha at its head, with his own hand, with sweet food both hard
{1. It is clear from this expression that Bhesikâ was already a follower of the new teaching.}
and soft, until they refused any more. And when the Exalted One had finished his meal, and had cleansed the bowl and his hands, Lohikka the Brahman brought a low seat and sat down beside him. And to him, thus seated, the Exalted One spake as follows:
'Is it true, what they say, Lohikka, that the following wicked opinion has arisen in your mind: [and he set forth the opinion as above set forth]?'
'That is so. Gotama.'
10. I Now what think you, Lohikka? Are you not established at Sâlavatikâ?'
'Yes, that is so, Gotama.'
'Then suppose, Lohikka, one were to speak thus: "Lohikka the Brahman has a domain at Sâlavatikâ. Let him alone enjoy all the revenue and all the produce of Sâlavatikâ, allowing nothing to anybody else!" Would the utterer of that speech be a danger-maker as touching the men who live in dependence upon you, or not?'
'He would be a danger-maker, Gotama?'
'And making that danger, would he be a person who sympathised with their welfare, or not?'
'He would not be considering their welfare, Gotama.'
'And not considering their welfare, would his heart stand fast in love toward them, or in enmity?'
'In enmity, Gotama.'
'But when one's heart stands fast in enmity, is that unsound doctrine, or sound?'
'It is unsound doctrine, Gotama.'
'Now if a man hold unsound doctrine, Lohikka, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.'
[228] 11. 'Now what think you, Lohikka? Is not King Pasenadi of Kosala in possession of Kâsi and Kosala?'
'Yes, that is so, Gotama.'
'Then suppose, Lohikka, one were to speak thus: "King Pasenadi of Kosala is in possession of Kâsi and Kosala. Let him enjoy all the revenue and all the produce of Kâsi and Kosala. allowing nothing to
anybody else." Would the utterer ot that speech be a danger-maker as touching the men who live in dependence on King Pasenadi of Kosala--both you yourself and others--or not?'
'He would be a danger-maker, Gotama.'
'And making that danger, would he be a person who sympathised with their welfare, or not?'
'He would not be considering their welfare, Gotama.'
'And not considering their welfare, would his heart stand fast in love toward them, or in enmity?'
'In enmity, Gotama.'
'But when one's heart stands fast in enmity, is that unsound doctrine, or sound?'
'It is unsound doctrine, Gotama.'
'Now if a man hold unsound doctrine, Lohikka, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.
12 and 14. 'So then, Lohikka, you admit that he who should say that you, being in occupation of Sâlavatikâ, should therefore yourself enjoy all the revenue and produce thereof, bestowing nothing on any one else; and he who should say that King Pasenadi of Kosala, being in power over Kâsi and Kosala, should therefore himself enjoy all the revenue and produce thereof, bestowing nothing on any one else--would be making danger for those living in dependence on you; or for those, you and others, living in dependence upon the King. And that those who thus make danger for others, must be wanting in sympathy for them. And that the man wanting in sympathy has his heart set fast in enmity. And that to have one's heart set fast in enmity is unsound doctrine:--
13 and 15. 'Then just so, Lohikka, he who should say: "Suppose a Samana or a Brâhmana to have reached up to some good state (of mind), then should he tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this desire to declare to others, it is a form of lust;"--[229] just
so he, who should say thus, would be putting obstacles in the way of those clansman who, having taken upon themselves the Doctrine and Discipline set forth by Him-who-has-won-the-Truth, have attained to great distinction therein--to the fruit of conversion, for instance, or to the fruit of once returning, or to the fruit of never returning, or even to Arahatship--he would be putting obstacles in the way of those who are bringing to fruition the course of conduct that will lead to rebirth in states of bliss in heaven{1}. But putting obstacles in their way he would be out of sympathy for their welfare; being out of sympathy for their welfare his heart would become established in enmity; and when one's heart is established in enmity, that is unsound doctrine. Now if a man hold unsound doctrine, Lohikka, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal{2}.
[230] 16. 'There are these three sorts of teachers in the world, Lohikka, who are worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. What are the three?
'In the first place, Lohikka, there is a sort of teacher who has not himself attained to that aim of Samanaship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine (Dhamma) to his hearers, saying: "This is good for you, this will make you happy." Then those hearers of his neither listen to him, nor give ear to his words, nor become stedfast in heart through their knowledge thereof; they go their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and
{1. Literally 'Who are making heavenly embryos ripe for rebirth in heavenly states.'
2. Paragraphs 12, 13 are repeated of the case put about Pasenadi, king of Kosala. In the translation both cases are included at the beginning of § 12.}
adding: "You are like one who should make advances to her who keeps repulsing him, or should embrace her who turns her face away from him. Like that, do I say, is this lust of yours (to go on posing as a teacher of men, no one heeding, since they trust you not). For what, then, can one man do for another?"
'This, Lohikka, is the first sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper.
17. 'In the second place, Lohikka, there is a sort of teacher who has not himself attained to that aim of Samanaship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine to his hearers, saying: "This is good for you; that will make you happy." And to him his disciples listen; [231] they give ear to his words; they become stedfast in heart by their understanding what is said; and they go not their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts and adding: "You are like a man who, neglecting his own field, should take thought to weed out his neighbour's field. Like that, do I say, is this lust of yours (to go on teaching others when you have not taught yourself). For what, then, can one man do for another?"
'This, Lohikka, is the second sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper.
18. 'And again, Lohikka, in the third place, there is a sort of teacher who has himself attained to that aim of Samanaship for the sake of which he left his home and adopted the homeless life. Having himself attained it, he teaches the doctrine to his hearers, saying: "This is good for you, that will make you happy." But those hearers of his neither listen to him, nor give ear to his words, nor become stedfast in heart through understanding thereof; they go their own way, apart
from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and adding: "You are like a man who, having broken through an old bond, should entangle himself in a new one. Like that, do I say, is this lust of yours (to go on teaching when you have not trained yourself to teach). For what, then, can one man do for another?
'This, Lohikka, is the third sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. And these, Lohikka, are the three sorts of teachers of which I spoke.'
[232, 233] 19. And when he had thus spoken, Lohikka the Brahman spake thus to the Exalted One:
'But is there, Gotama, any sort of teacher not worthy of blame in the world?'
'Yes, Lohikka, there is a teacher not worthy, in the world, of blame.'
'And what sort of a teacher, Gotama, is so?'
[The answer is in the words of the exposition set out above in the Sâmañña-phala, as follows:--
1. The appearance of a Tathâgata (one who won the truth), his preaching, the conversion of a hearer, his adoption of the homeless state. (Above, pp. 78, 79.)
2. The minor details of mere morality that he practises. (Above, pp. 57, 58.)
3. The Confidence of heart he gains from this practice. (Above, p. 79.)
4. The paragraph on 'Guarded is the door of his Senses.' (Above, pp. 79, 80.)
5. The paragraph on 'Mindful and Self-possessed.' (Above, pp. 80, 81.)
6. The paragraph on Simplicity of life, being content with little. (Above, p. 81.)
7. The paragraphs on Emancipation from the Five Hindrances--covetousness, ill-temper, laziness, worry, and perplexity. (Above, pp. 82-84.)
8. The paragraph on the Joy and Peace that, as a result of this emancipation, fills his whole being. (Above, p. 84.)
9. The paragraphs on the Four Raptures (Ghânas). (Above, pp. 84-86.)
10. The paragraphs on the Insight arising from Knowledge (the knowledge of the First Path). (Above, pp. 86, 87.)
11. The paragraphs on the Realisation of the Four Noble Truths, the destruction of the Intoxications--lust, delusions, becomings, and ignorance--and the attainment of Arahatship. (Above, pp. 92, 93.)
The refrain throughout and the closing paragraph is:]
'And whosoever the teacher be, Lohikka, under whom the disciple attains to distinction so excellent as that{1}, that, Lohikka, is a teacher not open to blame in the world. And whosoever should blame such a one, his rebuke would be unjustifiable, not in accord either with the facts or with the truth, without good ground.'
[234] 78. And when he had thus spoken, Lohikka the Brahman said to the Exalted One:
'Just, Gotama, as if a man had caught hold of a man, falling over the precipitous edge of purgatory, by the hair of his head, and lifted him up safe back on the firm land--just so have I, on the point of falling into purgatory, been lifted back on to the land by the venerable Gotama. Most excellent, O Gotama, are the words of thy mouth, most excellent! Just as if a man were to set up what has been thrown down, or were to reveal what has been hidden away, or were to point out the right road to him who has gone astray or were to bring a light into the darkness so that those who had eyes could see external forms--just even so has the truth been made known to me, in many a
{I. Ulâram visesam adhigakkhati. See for instance Samyutta V, 154, 5.}
figure, by the venerable Gotama. And I, even I, betake myself to the venerable Gotama as my guide, to the Doctrine, and to the Order. May the venerable Gotama accept me as a disciple; as one who, from this day forth as long as life endures, has taken him as his guide!'
Here ends the Lohikka Suttanta.