English
12. The Discourse to Lohicca The Story of Lohicca the Brahmin 501. Thus have I heard: On one occasion the Blessed One was touring through Kosala with a large Sangha of bhikkhus, with five hundred bhikkhus, and arrived at Sālavatikā. At that time, the brahmin Lohicca was residing in Sālavatikā, a populous, grassy, wooded, and well-watered place, rich in grain, a royal fief, given by King Pasenadi of Kosala, a royal gift, a brahmin grant. 502. At that time, this evil view had arisen in the brahmin Lohicca: “Here, if a recluse or brahmin were to attain a wholesome state, having attained a wholesome state, he should not declare it to another. For what can another do for another? Just as if one were to cut an old bond and make another new bond, even so do I declare this to be an evil, greedy practice. For what can another do for another?” 503. The brahmin Lohicca heard: “Indeed, good sirs, the recluse Gotama, a Sakyan, gone forth from the Sakyan clan, is touring through Kosala with a large Sangha of bhikkhus, with five hundred bhikkhus, and has arrived at Sālavatikā. And of that Blessed Gotama such a good report has spread: ‘He is indeed the Blessed One, Arahant, Perfectly Enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.’ He declares this world with its devas, Māras, and Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself through direct knowledge. He teaches the Dhamma lovely in the beginning, lovely in the middle, lovely in the end, with the right meaning and phrasing. He proclaims the perfectly complete and purified holy life. It is good indeed to see such Arahants.” 504. Then the brahmin Lohicca addressed Rosika the barber: “Come, my friend Rosika, go to where Go to the ascetic Gotama; Having gone, in my name, ask the ascetic Gotama about his health, his freedom from affliction, his lightness of being, his strength, and his comfortable dwelling – 'The brahmin Lohicca, good Gotama, asks the venerable Gotama about his health, his freedom from affliction, his lightness of being, his strength, and his comfortable dwelling.' And say this: 'May the venerable Gotama please accept a meal from the brahmin Lohicca for tomorrow, together with the community of bhikkhus.' 505. 'Yes, sir,' Rosika the barber, having assented to the brahmin Lohicca, went to the Blessed One; Having gone, he saluted the Blessed One and sat down to one side. Seated to one side, Rosika the barber said this to the Blessed One: 'The brahmin Lohicca, venerable sir, asks the Blessed One about his health, his freedom from affliction, his lightness of being, his strength, and his comfortable dwelling; and says this: "May the Blessed One please accept a meal from the brahmin Lohicca for tomorrow, together with the community of bhikkhus."' The Blessed One accepted by silence. 506. Then Rosika the barber, knowing the Blessed One's acceptance, rose from his seat, saluted the Blessed One, circumambulated him, and went to the brahmin Lohicca; Having gone, he said this to the brahmin Lohicca: 'We have indeed spoken to the Blessed One on your behalf – "The brahmin Lohicca, venerable sir, asks the Blessed One about his health, his freedom from affliction, his lightness of being, his strength, and his comfortable dwelling; and says this: 'May the Blessed One please accept a meal from the brahmin Lohicca for tomorrow, together with the community of bhikkhus.'" And it has been accepted by the Blessed One.' 507. Then the brahmin Lohicca, when that night had passed, had choice hard and soft foods prepared in his own dwelling, and he addressed Rosika the barber: 'Come, friend Rosika, go to the ascetic Gotama and...' go to him; having gone, inform the time to the ascetic Gotama— ‘It is time, good Gotama, the meal is ready.’ ” “Yes, sir,” Rosika the barber replied to the brahmin Lohicca, and went to the Blessed One; having gone, he saluted the Blessed One and stood to one side. Standing to one side, Rosika the barber informed the time to the Blessed One— “It is time, venerable sir, the meal is ready.” 508. Then the Blessed One, in the forenoon, having put on his under robe, and taking his bowl and outer robe, went with the community of bhikkhus to Sālavatikā. Now at that time, Rosika the barber was following close behind the Blessed One. Then Rosika the barber said to the Blessed One— “Venerable sir, such a wicked view has arisen in the brahmin Lohicca— ‘Here, if a recluse or brahmin were to attain a wholesome state, having attained a wholesome state, he should not declare it to another— for what can one do for another? Just as if one were to cut an old bond and make another new bond, even so do I declare this wicked, greedy doctrine— for what can one do for another?’ It would be good, venerable sir, if the Blessed One would dissuade the brahmin Lohicca from this wicked view.” “Perhaps it will be so, Rosika, perhaps it will be so, Rosika.” Then the Blessed One went to the dwelling of the brahmin Lohicca; having gone, he sat down on the seat prepared. Then the brahmin Lohicca personally satisfied and served the community of bhikkhus headed by the Buddha with choice hard and soft food. Interrogation of the Brahmin Lohicca 509. Then, when the Blessed One had eaten and withdrawn his hand from the bowl, the brahmin Lohicca took a low seat and sat down to one side. To the brahmin Lohicca, sitting to one side, the Blessed One said— “Is it true, Lohicca, that such a wicked view has arisen in you— arisen, occurred – ‘Here, a recluse or a brahmin might attain a skillful teaching, having attained a skillful teaching, he should not declare it to another – for what will another do for another? Just as if one were to cut an old bond and make another new bond, so I say this is a wicked teaching of greed, for what will another do for another?’ ” “So it is, Venerable Gotama.” “What do you think, Lohicca, do you not dwell in Sālavatikā?” “So it is, Venerable Gotama.” “Now, Lohicca, if someone were to say this: ‘The brahmin Lohicca dwells in Sālavatikā. Whatever produce arises in Sālavatikā, the brahmin Lohicca alone should consume it, he should not give it to others.’ Would such a speaker be an obstacle to those who depend on him, or not?” “An obstacle, Venerable Gotama.” “Being an obstacle, is he sympathetic to their welfare or unsympathetic to their welfare?” “Unsympathetic to their welfare, Venerable Gotama.” “For one unsympathetic to their welfare, is his mind established with loving-kindness towards them, or with hostility?” “With hostility, Venerable Gotama.” “When the mind is established with hostility, is it wrong view or right view?” “Wrong view, Venerable Gotama.” “For one with wrong view, Lohicca, I declare one of two destinies: hell or the animal realm.” 510. “What do you think, Lohicca, does not King Pasenadi of Kosala dwell in Kāsikosala?” “So it is, Venerable Gotama.” “Now, Lohicca, if someone were to say this: ‘King Pasenadi of Kosala dwells in Kāsikosala; whatever produce arises in Kāsikosala, King Pasenadi of Kosala alone should consume it, he should not give it to others.’ Would such a speaker be an obstacle to those who depend on King Pasenadi of Kosala— both you and others—or not?” “An obstacle, Venerable Gotama.” “Being an obstacle, is he sympathetic to their welfare or… Is he one who wishes them ill? He wishes them ill, good Gotama. Does one who wishes ill have a mind of loving-kindness towards them, or a mind of rivalry? A mind of rivalry, good Gotama. When a mind of rivalry is present, is it wrong view or right view? Wrong view, good Gotama. For one with wrong view, Lohicca, I declare one of two destinations: hell or the animal realm. 511. Suppose, Lohicca, someone were to say this: "The brahmin Lohicca lives in Sālavatikā; whatever produce arises in Sālavatikā, the brahmin Lohicca alone should enjoy it, he should not give it to others." One who speaks thus is an obstructer to those who depend on him. Being an obstructer, he wishes them ill; for one who wishes ill, a mind of rivalry is present; when a mind of rivalry is present, it is wrong view. Just so, Lohicca, if someone were to say this: "Here, a recluse or brahmin might attain a wholesome teaching; having attained a wholesome teaching, he should not proclaim it to others, for what will another do for another? Just as if one were to cut an old bond and make another new bond..." (for what will another do for another?) One who speaks thus is an obstructer to those young men of good family who, having come to the Dhamma and Discipline proclaimed by the Tathāgata, attain such an excellent distinction, who realize the fruit of stream-entry, who realize the fruit of once-returning, who realize the fruit of non-returning, who realize arahantship, and to those who are maturing for divine births, for the arising in divine realms. Being an obstructer, he wishes them ill; for one who wishes ill, a mind of rivalry is present; when a mind of rivalry is present, it is wrong view. For one with wrong view, Lohicca, I declare one of two destinations: hell or the animal realm. or in the animal realm. 512. “It is as if, Lohicca, someone were to say this: ‘King Pasenadi of Kosala dwells in Kāsikosala; whatever produce arises in Kāsikosala, King Pasenadi of Kosala should enjoy it alone, he should not give it to others.’ One who speaks thus is an obstacle to those who depend on King Pasenadi of Kosala, both you and others. Being an obstacle, he is sympathetic to their harm. When a mind sympathetic to harm is present, there is wrong view. Just so, Lohicca, if someone were to say this: ‘Here, a recluse or brahmin might attain a wholesome state; having attained a wholesome state, he should not declare it to another. What will another do for another?’ Just as… (as before)… ‘What will another do for another?’