| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय १२
Dīgha Nikāya 12
Long Discourses 12
लोहिच्चसुत्त
Lohiccasutta
With Lohicca
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि येन सालवतिका तदवसरि।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred bhikkhus when he arrived at Sālavatikā.
तेन खो पन समयेन लोहिच्चो ब्राह्मणो सालवतिकं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा पसेनदिना कोसलेन दिन्नं राजदायं ब्रह्मदेय्यं।
Tena kho pana samayena lohicco brāhmaṇo sālavatikaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.
तेन खो पन समयेन लोहिच्चस्स ब्राह्मणस्स एवरूपं पापकं दिट्ठिगतं उप्पन्नं होति: “इध समणो वा ब्राह्मणो वा कुसलं धम्मं अधिगच्छेय्य, कुसलं धम्मं अधिगन्त्वा न परस्स आरोचेय्य, किञ्हि परो परस्स करिस्सति। सेय्यथापि नाम पुराणं बन्धनं छिन्दित्वा अञ्ञं नवं बन्धनं करेय्य; एवं सम्पदमिदं पापकं लोभधम्मं वदामि, किञ्हि परो परस्स करिस्सती”ति।
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 nāma 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: “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?”
अस्सोसि खो लोहिच्चो ब्राह्मणो:
Assosi kho lohicco brāhmaṇo:
Lohicca heard:
“समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि सालवतिकं अनुप्पत्तो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽ। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
“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 abhiññā 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 bhikkhus. 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 who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma 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.”
अथ खो लोहिच्चो ब्राह्मणो रोसिकं न्हापितं आमन्तेसि: “एहि त्वं, सम्म रोसिके, येन समणो गोतमो तेनुपसङ्कम; उपसङ्कमित्वा मम वचनेन समणं गोतमं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छ: ‘लोहिच्चो, भो गोतम, ब्राह्मणो भवन्तं गोतमं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छतीऽति; एवञ्च वदेहि—अधिवासेतु किर भवं गोतमो लोहिच्चस्स ब्राह्मणस्स स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति।
Atha kho lohicco brāhmaṇo rosikaṁ1 nhāpitaṁ āmantesi: “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, “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 bhikkhu Saṅgha, might please accept tomorrow’s meal from the brahmin Lohicca.”
“एवं, भो”ति खो रोसिका न्हापितो लोहिच्चस्स ब्राह्मणस्स पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो रोसिका न्हापितो भगवन्तं एतदवोच: “लोहिच्चो, भन्ते, ब्राह्मणो भगवन्तं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति; एवञ्च वदेति—अधिवासेतु किर, भन्ते, भगवा लोहिच्चस्स ब्राह्मणस्स स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन।
“Evaṁ, bho”ti2 kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rosikā nhāpito bhagavantaṁ etadavoca: “lohicco, bhante, 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, sir,” Rosika replied. He did as he was asked, and the Buddha consented with silence.
अथ खो रोसिका न्हापितो भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा येन लोहिच्चो ब्राह्मणो तेनुपसङ्कमि; उपसङ्कमित्वा लोहिच्चं ब्राह्मणं एतदवोच: “अवोचुम्हा खो मयं भोतो वचनेन तं भगवन्तं: ‘लोहिच्चो, भन्ते, ब्राह्मणो भगवन्तं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति; एवञ्च वदेति—अधिवासेतु किर, भन्ते, भगवा लोहिच्चस्स ब्राह्मणस्स स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेनाऽति। अधिवुत्थञ्च पन तेन भगवता”ति।
Atha kho rosikā3 nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca: “avocumhā kho mayaṁ bhoto4 vacanena taṁ bhagavantaṁ: ‘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 got up from his seat, went to Lohicca, and said to him, “I gave the Buddha your message, and he accepted.”
अथ खो लोहिच्चो ब्राह्मणो तस्सा रत्तिया अच्चयेन सके निवेसने पणीतं खादनीयं भोजनीयं पटियादापेत्वा रोसिकं न्हापितं आमन्तेसि: “एहि त्वं, सम्म रोसिके, येन समणो गोतमो तेनुपसङ्कम; उपसङ्कमित्वा समणस्स गोतमस्स कालं आरोचेहि—कालो, भो गोतम, निट्ठितं भत्तन्”ति।
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, “Here, dear Rosika, go to the ascetic Gotama and announce the time, saying: ‘It’s time, Master Gotama, the meal is ready.’”
“एवं, भो”ति खो रोसिका न्हापितो लोहिच्चस्स ब्राह्मणस्स पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो रोसिका न्हापितो भगवतो कालं आरोचेसि: “कालो, भन्ते, निट्ठितं भत्तन्”ति।
“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, sir,” Rosika replied. He did as he was asked.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन सालवतिका तेनुपसङ्कमि। तेन खो पन समयेन रोसिका न्हापितो भगवन्तं पिट्ठितो पिट्ठितो अनुबन्धो होति। अथ खो रोसिका न्हापितो भगवन्तं एतदवोच: “लोहिच्चस्स, भन्ते, ब्राह्मणस्स एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘इध समणो वा ब्राह्मणो वा कुसलं धम्मं अधिगच्छेय्य, कुसलं धम्मं अधिगन्त्वा न परस्स आरोचेय्य—किञ्हि परो परस्स करिस्सति। सेय्यथापि नाम पुराणं बन्धनं छिन्दित्वा अञ्ञं नवं बन्धनं करेय्य; एवं सम्पदमिदं पापकं लोभधम्मं वदामि—किञ्हि परो परस्स करिस्सतीऽति। साधु, भन्ते, भगवा लोहिच्चं ब्राह्मणं एतस्मा पापका दिट्ठिगता विवेचेतू”ति।
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 bhikkhus. Now, Rosika was following behind the Buddha, and told him of Lohicca’s views, adding, “Sir, please dissuade him from that harmful misconception.”
“अप्पेव नाम सिया, रोसिके, अप्पेव नाम सिया, रोसिके”ति।
“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti.
“Hopefully that’ll happen, Rosika, hopefully that’ll happen.”
अथ खो भगवा येन लोहिच्चस्स ब्राह्मणस्स निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। अथ खो लोहिच्चो ब्राह्मणो बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि।
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. Then Lohicca served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
१। लोहिच्चब्राह्मणानुयोग
1. Lohiccabrāhmaṇānuyoga
1. Questioning Lohicca
अथ खो लोहिच्चो ब्राह्मणो भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि।
Atha kho lohicco brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side.
एकमन्तं निसिन्नं खो लोहिच्चं ब्राह्मणं भगवा एतदवोच: “सच्चं किर ते, लोहिच्च, एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘इध समणो वा ब्राह्मणो वा कुसलं धम्मं अधिगच्छेय्य, कुसलं धम्मं अधिगन्त्वा न परस्स आरोचेय्य, किञ्हि परो परस्स करिस्सति। सेय्यथापि नाम पुराणं बन्धनं छिन्दित्वा अञ्ञं नवं बन्धनं करेय्य; एवं सम्पदमिदं पापकं लोभधम्मं वदामि, किञ्हि परो परस्स करिस्सतीऽ”ति?
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, “Is it really true, Lohicca, that you have such a 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? 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?’”
“एवं, भो गोतम”।
“Evaṁ, bho gotama”.
“Yes, Master Gotama.”
“तं किं मञ्ञसि, लोहिच्च, ननु त्वं सालवतिकं अज्झावससी”ति?
“Taṁ kiṁ maññasi, lohicca, nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?
“What do you think, Lohicca? Do you reside in Sālavatikā?”
“एवं, भो गोतम”।
“Evaṁ, bho gotama”.
“Yes, Master Gotama.”
“यो नु खो, लोहिच्च, एवं वदेय्य: ‘लोहिच्चो ब्राह्मणो सालवतिकं अज्झावसति। या सालवतिकाय समुदयसञ्जाति लोहिच्चोव तं ब्राह्मणो एकको परिभुञ्जेय्य, न अञ्ञेसं ददेय्याऽति। एवं वादी सो ये तं उपजीवन्ति, तेसं अन्तरायकरो वा होति, नो वा”ति?
“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: ‘The brahmin Lohicca resides in Sālavatikā. He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’ Would the person who spoke like that make it difficult for those whose living depends on you or not?”
“अन्तरायकरो, भो गोतम”।
“Antarāyakaro, bho gotama”.
“They would, Master Gotama.”
“अन्तरायकरो समानो हितानुकम्पी वा तेसं होति अहितानुकम्पी वा”ति?
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
“But is someone who creates difficulties for others acting kindly or unkindly?”
“अहितानुकम्पी, भो गोतम”।
“Ahitānukampī, bho gotama”.
“Unkindly, sir.”
“अहितानुकम्पिस्स मेत्तं वा तेसु चित्तं पच्चुपट्ठितं होति सपत्तकं वा”ति?
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
“But does an unkind person have love in their heart or hostility?”
“सपत्तकं, भो गोतम”।
“Sapattakaṁ, bho gotama”.
“Hostility, sir.”
“सपत्तके चित्ते पच्चुपट्ठिते मिच्छादिट्ठि वा होति सम्मादिट्ठि वा”ति?
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
“And when the heart is full of hostility, is there right view or wrong view?”
“मिच्छादिट्ठि, भो गोतम”।
“Micchādiṭṭhi, bho gotama”.
“Wrong view, Master Gotama.”
“मिच्छादिट्ठिस्स खो अहं, लोहिच्च, द्विन्नं गतीनं अञ्ञतरं गतिं वदामि—निरयं वा तिरच्छानयोनिं वा।
“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: hell or the animal realm.
तं किं मञ्ञसि, लोहिच्च, ननु राजा पसेनदि कोसलो कासिकोसलं अज्झावसती”ति?
Taṁ kiṁ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?
What do you think, Lohicca? Does King Pasenadi reign over Kāsi and Kosala?”
“एवं, भो गोतम”।
“Evaṁ, bho gotama”.
“Yes, Master Gotama.”
“यो नु खो, लोहिच्च, एवं वदेय्य: ‘राजा पसेनदि कोसलो कासिकोसलं अज्झावसति; या कासिकोसले समुदयसञ्जाति, राजाव तं पसेनदि कोसलो एकको परिभुञ्जेय्य, न अञ्ञेसं ददेय्याऽति। एवं वादी सो ये राजानं पसेनदिं कोसलं उपजीवन्ति तुम्हे चेव अञ्ञे च, तेसं अन्तरायकरो वा होति, नो वा”ति?
“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: ‘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 person who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?”
“अन्तरायकरो, भो गोतम”।
“Antarāyakaro, bho gotama”.
“They would, Master Gotama.”
“अन्तरायकरो समानो हितानुकम्पी वा तेसं होति अहितानुकम्पी वा”ति?
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
“But is someone who creates difficulties for others acting kindly or unkindly?”
“अहितानुकम्पी, भो गोतम”।
“Ahitānukampī, bho gotama”.
“Unkindly, sir.”
“अहितानुकम्पिस्स मेत्तं वा तेसु चित्तं पच्चुपट्ठितं होति सपत्तकं वा”ति?
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
“But does an unkind person have love in their heart or hostility?”
“सपत्तकं, भो गोतम”।
“Sapattakaṁ, bho gotama”.
“Hostility, sir.”
“सपत्तके चित्ते पच्चुपट्ठिते मिच्छादिट्ठि वा होति सम्मादिट्ठि वा”ति?
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
“And when the heart is full of hostility, is there right view or wrong view?”
“मिच्छादिट्ठि, भो गोतम”।
“Micchādiṭṭhi, bho gotama”.
“Wrong view, Master Gotama.”
“मिच्छादिट्ठिस्स खो अहं, लोहिच्च, द्विन्नं गतीनं अञ्ञतरं गतिं वदामि—निरयं वा तिरच्छानयोनिं वा।
“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: hell or the animal realm.
इति किर, लोहिच्च, यो एवं वदेय्य: ‘लोहिच्चो ब्राह्मणो सालवतिकं अज्झावसति; या सालवतिकाय समुदयसञ्जाति, लोहिच्चोव तं ब्राह्मणो एकको परिभुञ्जेय्य, न अञ्ञेसं ददेय्याऽति। एवंवादी सो ये तं उपजीवन्ति, तेसं अन्तरायकरो होति। अन्तरायकरो समानो अहितानुकम्पी होति, अहितानुकम्पिस्स सपत्तकं चित्तं पच्चुपट्ठितं होति, सपत्तके चित्ते पच्चुपट्ठिते मिच्छादिट्ठि होति।
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, that is wrong view.
एवमेव खो, लोहिच्च, यो एवं वदेय्य: ‘इध समणो वा ब्राह्मणो वा कुसलं धम्मं अधिगच्छेय्य, कुसलं धम्मं अधिगन्त्वा न परस्स आरोचेय्य, किञ्हि परो परस्स करिस्सति। सेय्यथापि नाम पुराणं बन्धनं छिन्दित्वा अञ्ञं नवं बन्धनं करेय्य …पे… करिस्सतीऽति।
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: ‘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?’
एवंवादी सो ये ते कुलपुत्ता तथागतप्पवेदितं धम्मविनयं आगम्म एवरूपं उळारं विसेसं अधिगच्छन्ति, सोतापत्तिफलम्पि सच्छिकरोन्ति, सकदागामिफलम्पि सच्छिकरोन्ति, अनागामिफलम्पि सच्छिकरोन्ति, अरहत्तम्पि सच्छिकरोन्ति, ये चिमे दिब्बा गब्भा परिपाचेन्ति दिब्बानं भवानं अभिनिब्बत्तिया, तेसं अन्तरायकरो होति, अन्तरायकरो समानो अहितानुकम्पी होति, अहितानुकम्पिस्स सपत्तकं चित्तं पच्चुपट्ठितं होति, सपत्तके चित्ते पच्चुपट्ठिते मिच्छादिट्ठि होति। मिच्छादिट्ठिस्स खो अहं, लोहिच्च, द्विन्नं गतीनं अञ्ञतरं गतिं वदामि—निरयं वा तिरच्छानयोनिं वा।
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. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.
इति किर, लोहिच्च, यो एवं वदेय्य: ‘राजा पसेनदि कोसलो कासिकोसलं अज्झावसति; या कासिकोसले समुदयसञ्जाति, राजाव तं पसेनदि कोसलो एकको परिभुञ्जेय्य, न अञ्ञेसं ददेय्याऽति। एवंवादी सो ये राजानं पसेनदिं कोसलं उपजीवन्ति तुम्हे चेव अञ्ञे च, तेसं अन्तरायकरो होति। अन्तरायकरो समानो अहितानुकम्पी होति, अहितानुकम्पिस्स सपत्तकं चित्तं पच्चुपट्ठितं होति, सपत्तके चित्ते पच्चुपट्ठिते मिच्छादिट्ठि होति।
Iti kira, lohicca, yo evaṁ vadeyya: ‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. Evaṁvādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
एवमेव खो, लोहिच्च, यो एवं वदेय्य: ‘इध समणो वा ब्राह्मणो वा कुसलं धम्मं अधिगच्छेय्य, कुसलं धम्मं अधिगन्त्वा न परस्स आरोचेय्य, किञ्हि परो परस्स करिस्सति। सेय्यथापि नाम …पे… किञ्हि परो परस्स करिस्सतीऽति। एवंवादी सो ये ते कुलपुत्ता तथागतप्पवेदितं धम्मविनयं आगम्म एवरूपं उळारं विसेसं अधिगच्छन्ति, सोतापत्तिफलम्पि सच्छिकरोन्ति, सकदागामिफलम्पि सच्छिकरोन्ति, अनागामिफलम्पि सच्छिकरोन्ति, अरहत्तम्पि सच्छिकरोन्ति। ये चिमे दिब्बा गब्भा परिपाचेन्ति दिब्बानं भवानं अभिनिब्बत्तिया, तेसं अन्तरायकरो होति, अन्तरायकरो समानो अहितानुकम्पी होति, अहितानुकम्पिस्स सपत्तकं चित्तं पच्चुपट्ठितं होति, सपत्तके चित्ते पच्चुपट्ठिते मिच्छादिट्ठि होति। मिच्छादिट्ठिस्स खो अहं, लोहिच्च, द्विन्नं गतीनं अञ्ञतरं गतिं वदामि—निरयं वा तिरच्छानयोनिं वा।
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 …pe… kiñhi paro parassa karissatī’ti. 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.
२। तयोचोदनारहा
2. Tayocodanārahā
2. Three Teachers Who Deserve to Be Reprimanded
तयो खोमे, लोहिच्च, सत्थारो, ये लोके चोदनारहा; यो च पनेवरूपे सत्थारो चोदेति, सा चोदना भूता तच्छा धम्मिका अनवज्जा। कतमे तयो?
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. When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless. What three?
इध, लोहिच्च, एकच्चो सत्था यस्सत्थाय अगारस्मा अनगारियं पब्बजितो होति, स्वास्स सामञ्ञत्थो अननुप्पत्तो होति। सो तं सामञ्ञत्थं अननुपापुणित्वा सावकानं धम्मं देसेति: ‘इदं वो हिताय इदं वो सुखायाऽति। तस्स सावका न सुस्सूसन्ति, न सोतं ओदहन्ति, न अञ्ञा चित्तं उपट्ठपेन्ति, वोक्कम्म च सत्थुसासना वत्तन्ति। सो एवमस्स चोदेतब्बो: ‘आयस्मा खो यस्सत्थाय अगारस्मा अनगारियं पब्बजितो, सो ते सामञ्ञत्थो अननुप्पत्तो, तं त्वं सामञ्ञत्थं अननुपापुणित्वा सावकानं धम्मं देसेसि: “इदं वो हिताय इदं वो सुखाया”ति। तस्स ते सावका न सुस्सूसन्ति, न सोतं ओदहन्ति, न अञ्ञा चित्तं उपट्ठपेन्ति, वोक्कम्म च सत्थुसासना वत्तन्ति। सेय्यथापि नाम ओसक्कन्तिया वा उस्सक्केय्य, परम्मुखिं वा आलिङ्गेय्य; एवं सम्पदमिदं पापकं लोभधम्मं वदामि—किञ्हि परो परस्स करिस्सतीऽति। अयं खो, लोहिच्च, पठमो सत्था, यो लोके चोदनारहो; यो च पनेवरूपं सत्थारं चोदेति, सा चोदना भूता तच्छा धम्मिका अनवज्जा।
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. 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. 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.
पुन चपरं, लोहिच्च, इधेकच्चो सत्था यस्सत्थाय अगारस्मा अनगारियं पब्बजितो होति, स्वास्स सामञ्ञत्थो अननुप्पत्तो होति। सो तं सामञ्ञत्थं अननुपापुणित्वा सावकानं धम्मं देसेति: ‘इदं वो हिताय, इदं वो सुखायाऽति। तस्स सावका सुस्सूसन्ति, सोतं ओदहन्ति, अञ्ञा चित्तं उपट्ठपेन्ति, न च वोक्कम्म सत्थुसासना वत्तन्ति। सो एवमस्स चोदेतब्बो: ‘आयस्मा खो यस्सत्थाय अगारस्मा अनगारियं पब्बजितो, सो ते सामञ्ञत्थो अननुप्पत्तो। तं त्वं सामञ्ञत्थं अननुपापुणित्वा सावकानं धम्मं देसेसि: “इदं वो हिताय, इदं वो सुखाया”ति। तस्स ते सावका सुस्सूसन्ति, सोतं ओदहन्ति, अञ्ञा चित्तं उपट्ठपेन्ति, न च वोक्कम्म सत्थुसासना वत्तन्ति। सेय्यथापि नाम सकं खेत्तं ओहाय परं खेत्तं निद्दायितब्बं मञ्ञेय्य, एवं सम्पदमिदं पापकं लोभधम्मं वदामि—किञ्हि परो परस्स करिस्सतीऽति। अयं खो, लोहिच्च, दुतियो सत्था, यो, लोके चोदनारहो; यो च पनेवरूपं सत्थारं चोदेति, सा चोदना भूता तच्छा धम्मिका अनवज्जा।
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. 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. 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.
पुन चपरं, लोहिच्च, इधेकच्चो सत्था यस्सत्थाय अगारस्मा अनगारियं पब्बजितो होति, स्वास्स सामञ्ञत्थो अनुप्पत्तो होति। सो तं सामञ्ञत्थं अनुपापुणित्वा सावकानं धम्मं देसेति: ‘इदं वो हिताय, इदं वो सुखायाऽति। तस्स सावका न सुस्सूसन्ति, न सोतं ओदहन्ति, न अञ्ञा चित्तं उपट्ठपेन्ति, वोक्कम्म च सत्थुसासना वत्तन्ति। सो एवमस्स चोदेतब्बो: ‘आयस्मा खो यस्सत्थाय अगारस्मा अनगारियं पब्बजितो, सो ते सामञ्ञत्थो अनुप्पत्तो। तं त्वं सामञ्ञत्थं अनुपापुणित्वा सावकानं धम्मं देसेसि: “इदं वो हिताय, इदं वो सुखाया”ति। तस्स ते सावका न सुस्सूसन्ति, न सोतं ओदहन्ति, न अञ्ञा चित्तं उपट्ठपेन्ति, वोक्कम्म च सत्थुसासना वत्तन्ति। सेय्यथापि नाम पुराणं बन्धनं छिन्दित्वा अञ्ञं नवं बन्धनं करेय्य; एवं सम्पदमिदं पापकं लोभधम्मं वदामि, किञ्हि परो परस्स करिस्सतीऽति। अयं खो, लोहिच्च, ततियो सत्था, यो लोके चोदनारहो; यो च पनेवरूपं सत्थारं चोदेति, सा चोदना भूता तच्छा धम्मिका अनवज्जा।
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. 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. 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.
इमे खो, लोहिच्च, तयो सत्थारो, ये लोके चोदनारहा, यो च पनेवरूपे सत्थारो चोदेति, सा चोदना भूता तच्छा धम्मिका अनवज्जा”ति।
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. When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.”
३। नचोदनारहसत्थु
3. Nacodanārahasatthu
3. A Teacher Who Does Not Deserve to Be Reprimanded
एवं वुत्ते, लोहिच्चो ब्राह्मणो भगवन्तं एतदवोच: “अत्थि पन, भो गोतम, कोचि सत्था, यो लोके नचोदनारहो”ति?
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, “But Master Gotama, is there a teacher in the world who does not deserve to be reprimanded?”
“अत्थि खो, लोहिच्च, सत्था, यो लोके नचोदनारहो”ति।
“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti.
“There is, Lohicca.”
“कतमो पन सो, भो गोतम, सत्था, यो लोके नचोदनारहो”ति?
“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?
“But who is that teacher?”
“इध, लोहिच्च, तथागतो लोके उप्पज्जति अरहं, सम्मासम्बुद्धो …पे… एवं खो, लोहिच्च, भिक्खु सीलसम्पन्नो होति …पे… पठमं झानं उपसम्पज्ज विहरति … यस्मिं खो, लोहिच्च, सत्थरि सावको एवरूपं उळारं विसेसं अधिगच्छति, अयम्पि खो, लोहिच्च, सत्था, यो लोके नचोदनारहो। यो च पनेवरूपं सत्थारं चोदेति, सा चोदना अभूता अतच्छा अधम्मिका सावज्जा।
“Idha, lohicca, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, lohicca, bhikkhu 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 … That’s how a bhikkhu is accomplished in ethics. … They enter and remain in the first jhāna … 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.
…पे… दुतियं झानं …पे… ततियं झानं …पे… चतुत्थं झानं उपसम्पज्ज विहरति। यस्मिं खो, लोहिच्च, सत्थरि सावको एवरूपं उळारं विसेसं अधिगच्छति, अयम्पि खो, लोहिच्च, सत्था, यो लोके नचोदनारहो, यो च पनेवरूपं सत्थारं चोदेति, सा चोदना अभूता अतच्छा अधम्मिका सावज्जा।
…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.
They enter and remain in the second jhāna … third jhāna … fourth jhāna. A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
…पे… ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति … यस्मिं खो, लोहिच्च, सत्थरि सावको एवरूपं उळारं विसेसं अधिगच्छति, अयम्पि खो, लोहिच्च, सत्था, यो लोके नचोदनारहो, यो च पनेवरूपं सत्थारं चोदेति, सा चोदना अभूता अतच्छा अधम्मिका सावज्जा।
…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.
They extend and project 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. …
…पे… नापरं इत्थत्तायाति पजानाति। यस्मिं खो, लोहिच्च, सत्थरि सावको एवरूपं उळारं विसेसं अधिगच्छति, अयम्पि खो, लोहिच्च, सत्था, यो लोके नचोदनारहो, यो च पनेवरूपं सत्थारं चोदेति, सा चोदना अभूता अतच्छा अधम्मिका सावज्जा”ति।
…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.
They understand: ‘… there is no return to any state of existence.’ 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.”
एवं वुत्ते, लोहिच्चो ब्राह्मणो भगवन्तं एतदवोच:
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, Lohicca said to the Buddha:
“सेय्यथापि, भो गोतम, पुरिसो पुरिसं नरकपपातं पतन्तं केसेसु गहेत्वा उद्धरित्वा थले पतिट्ठपेय्य; एवमेवाहं भोता गोतमेन नरकपपातं पपतन्तो उद्धरित्वा थले पतिट्ठापितो।
“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya; evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.
“Suppose, Master Gotama, a person was on the verge of falling off a cliff, and another person were to grab them by the hair, pull them up, and place them on firm ground. In the same way, when I was falling off a cliff Master Gotama pulled me up and placed me on safe ground.
अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
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, Master 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, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
लोहिच्चसुत्तं निट्ठितं द्वादसमं।
Lohiccasuttaṁ niṭṭhitaṁ dvādasamaṁ.
The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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