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One who speaks thus is an obstacle to those young men of good family who, relying on 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 divine conceptions that ripen for the arising of divine existences, he is an obstacle. Being an obstacle, he is sympathetic to their harm. When a mind sympathetic to harm is present, there is wrong view. For one with wrong view, Lohicca, I declare one of two destinations: either hell or the animal realm. Three worthy of rebuke 513. “There are these three teachers, Lohicca, who are worthy of rebuke in the world; and one who rebukes such teachers, that rebuke is true, factual, righteous, and blameless. Which three? Here, Lohicca, a certain teacher, for the sake of which he has gone forth from home to homelessness, that goal of recluseship is not attained by him. Not having attained that goal of recluseship, he teaches the Dhamma to his disciples comes – "This is for your welfare, this is for your happiness." His disciples do not listen, do not give ear, do not set their minds on understanding, and they act contrary to the teacher's instruction. He should be admonished thus: "Venerable sir, for the sake of which you went forth from home to homelessness, that goal of recluseship has not been attained by you. Not having attained that goal of recluseship, you teach the Dhamma to your disciples – 'This is for your welfare, this is for your happiness.' But your disciples do not listen, do not give ear, do not set their minds on understanding, and they act contrary to the teacher's instruction. Just as if one were to embrace a woman who turns away, or embrace one who is facing away, even so do I declare this evil, greedy state – for what can one do for another?" This, Lohicca, is the first teacher who is worthy of admonition in the world; and the admonition of such a teacher is true, factual, righteous, and blameless. 514. "Again, Lohicca, here a certain teacher, for the sake of which he went forth from home to homelessness, that goal of recluseship has not been attained by him. Not having attained that goal of recluseship, he teaches the Dhamma to his disciples – "This is for your welfare, this is for your happiness." His disciples listen, give ear, set their minds on understanding, and do not act contrary to the teacher's instruction. He should be admonished thus: "Venerable sir, for the sake of which you went forth from home to homelessness, that goal of recluseship has not been attained by you. Not having attained that goal of recluseship, you teach the Dhamma to your disciples – 'This is for your welfare, this is for your happiness.' But your disciples listen, give ear, set their minds on understanding, and do not act contrary to the teacher's instruction. Just as if one were to abandon one's own field and think it necessary to cultivate another's field, even so do I declare this evil, greedy state – for what can one do for another?" This, Lohicca, The second teacher, who, in the world, is worthy of reproach; and whoever reproaches such a teacher, that reproach is factual, true, righteous, blameless. 515. Again, Lohicca, here, some teacher, for whose sake he went forth from home to homelessness, that goal of recluseship has not been attained by him. Not having attained that goal of recluseship, he teaches the Dhamma to his disciples: "This is for your welfare, this is for your happiness." His disciples do not listen, do not lend an ear, do not apply their minds to understanding, and they act contrary to the teacher's instruction. He should be reproached thus: "Venerable sir, for whose sake you went forth from home to homelessness, that goal of recluseship has not been attained by you. Not having attained that goal of recluseship, you teach the Dhamma to your disciples: 'This is for your welfare, this is for your happiness.' Your disciples do not listen, do not lend an ear, do not apply their minds to understanding, and they act contrary to the teacher's instruction. Just as if, having cut an old bond, one were to make another new bond, so I say this evil greedy state of mind is like that. For what can one person do for another?" This, Lohicca, is the third teacher, who, in the world, is worthy of reproach; and whoever reproaches such a teacher, that reproach is factual, true, righteous, blameless. These, Lohicca, are the three teachers, who, in the world, are worthy of reproach; and whoever reproaches such teachers, that reproach is factual, true, righteous, blameless. The Teacher Not Worthy of Reproach 516. When this was said, the brahmin Lohicca said to the Blessed One: "Is there, Venerable Gotama, any teacher who, in the world, is not worthy of reproach?" "There is, Lohicca, a teacher who, in the world, is not worthy of reproach." "Who then, Venerable Gotama, is that teacher who, in the world, is not worthy of reproach?" "Here, Lohicca, a Tathāgata arises in the world, an Arahant, a Fully Self-Enlightened One... Thus, Lohicca, bhi is endowed with virtue… enters and dwells in the first jhana… In a teacher, O Lohicca, a disciple attains such an excellent distinction, that teacher, O Lohicca, is one who should not be blamed in the world. And whoever blames such a teacher, that blame is false, untrue, unrighteous, blameworthy… enters and dwells in the second jhana… in the third jhana… in the fourth jhana. In a teacher, O Lohicca, a disciple attains such an excellent distinction, that teacher, O Lohicca, is one who should not be blamed in the world. And whoever blames such a teacher, that blame is false, untrue, unrighteous, blameworthy… he directs and inclines his mind to knowledge and vision… In a teacher, O Lohicca, a disciple attains such an excellent distinction, that teacher, O Lohicca, is one who should not be blamed in the world. And whoever blames such a teacher, that blame is false, untrue, unrighteous, blameworthy… he understands: 'There is no further state of being.' In a teacher, O Lohicca, a disciple attains such an excellent distinction, that teacher, O Lohicca, is one who should not be blamed in the world. And whoever blames such a teacher, that blame is false, untrue, unrighteous, blameworthy. When this was said, the brahmin Lohicca said to the Blessed One: "Just as, good Gotama, a man might grasp by the hair a man falling into a hellish chasm, pull him out, and establish him on solid ground, even so have I, falling into a hellish chasm, been pulled out and established on solid ground by the good Gotama. Excellent, good Gotama! Excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness, so that those with eyes might see forms. Even so has the Dhamma been made clear by the good Gotama in many ways. This I..." I go for refuge to the venerable Gotama, and to the Dhamma, and to the Sangha of monks. May the venerable Gotama remember me as a lay follower, from this day forth, as one who has gone for refuge as long as life lasts. The Lohicca Sutta, the twelfth, is concluded.