Digha Nikaya - Lohicca Sutta

DN 12
Lohicca Sutta
To Lohicca
Translated from the Pali by
Thanissaro BhikkhuPTS: D i 224



Source: Transcribed from a file provided by the translator.



Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
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I have heard that on one occasion the Blessed One was on a wandering tour among
the Kosalans with a large community of monks — approximately 500 monks in all —
and arrived at Salavatika. Now at that time the brahman Lohicca was reigning
with feudatory rights over Salavatika — together with its wealth, grass, timber,
& grain — through a royal grant bestowed by King Pasenadi Kosala. And at that
time an evil viewpoint to this effect had arisen to him: "Suppose that a priest
or contemplative were to arrive at a skillful doctrine. Having arrived at a
skillful doctrine, he should not declare it to anyone else, for what can one
person do for another? It would be just the same as if, having cut through an
old bond, one were to make another new bond. I say that such a thing is an evil,
greedy deed, for what can one person do for another?"
Then Lohicca heard it said, "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 community of monks — approximately 500 monks in all — has arrived
at Salavatika. And of that Master Gotama this fine reputation has spread: 'He is
indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge &
conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those
persons ready to be tamed, teacher of human & divine beings, awakened, blessed.
He has made known — having realized it through direct knowledge — this world
with its devas, maras, & brahmas, its generations with their contemplatives &
priests, their rulers & common people; has explained the Dhamma admirable in the
beginning, admirable in the middle, admirable in the end; has expounded the holy
life both in its particulars & in its essence, entirely perfect, surpassingly
pure. It is good to see such a worthy one.'"
So Lohicca said to Rosika the barber: "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: 'The brahman Lohicca, Master
Gotama, asks whether you are free from illness & affliction, are carefree,
strong, & living in comfort.' And then say: 'May Master Gotama, together with
the community of monks, consent to tomorrow's meal with the brahman Lohicca.'"
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. 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. And he says, 'May the Blessed One, together with the
community of monks, consent to tomorrow's meal with the brahman Lohicca.'" The
Blessed One consented through silence.
Then Rosika the barber, understanding the Blessed One's consent, 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, "I have
informed the Blessed One of your words, [saying,] 'The brahman Lohicca, lord,
asks whether the Blessed One is free from illness & affliction, is carefree,
strong, & living in comfort. And he says, "May the Blessed One, together with
the community of monks, consent to tomorrow's meal with the brahman Lohicca."'
And the Blessed One has consented."
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,
"Come, dear Rosika. Go to Gotama the contemplative and on arrival announce the
time, [saying,] 'It is time, Master Gotama. The meal is ready.'"
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. As he
was standing there, he announced the time, [saying,] "It is time, lord. The meal
is ready."
Then the Blessed One, having put on his robes early in the morning, carrying his
bowl & outer robe, went together with a community of monks to Salavatika.
Meanwhile, Rosika the barber was following right behind the Blessed One and said
to him, "Lord, an evil viewpoint to this effect has arisen to the brahman
Lohicca: 'Suppose that a priest or contemplative were to arrive at a skillful
doctrine. Having arrived at a skillful doctrine, he should not declare it to
anyone else, for what can one person do for another? It would be just the same
as if, having cut through an old bond, one were to make another new bond. I say
that such a thing is an evil, greedy deed, for what can one person do for
another?' It would be good if the Blessed One would extract the brahman Lohicca
from this evil viewpoint."
"Perhaps that will be, Rosika. Perhaps that will be."
Then the Blessed One went to the brahman Lohicca's home. On arrival, he sat down
on a seat made ready. The brahman Lohicca, with his own hand, served & satisfied
the Blessed One & the community of monks with choice staple & non-staple foods.
Then, when the Blessed One had eaten and had removed his hand from his bowl, the
brahman Lohicca took a lower seat and sat to one side. As he was sitting there,
the Blessed One said to him, "Is it true, Lohicca, that an evil viewpoint to
this effect has arisen to you: 'Suppose that a priest or contemplative were to
arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should
not declare it to anyone else, for what can one person do for another? It would
be just the same as if, having cut through an old bond, one were to make another
new bond. I say that such a thing is an evil, greedy deed, for what can one
person do for another?'?"
"Yes, Master Gotama."
"What do you think, Lohicca. Don't you reign over Salavatika?"
"Yes, Master Gotama."
"Now, suppose someone were to say, 'The brahman Lohicca reigns over Salavatika.
He alone should consume the fruits & revenues of Salavatika, and not share them
with others.' Would someone speaking in this way be a creator of obstacles for
your subjects, or would he not?"
"He would be a creator of obstacles, Master Gotama."
"And, being a creator of obstacles, would he be sympathetic for their welfare or
not?"
"He would not be sympathetic for their welfare, Master Gotama."
"And in one not sympathetic for their welfare, would his mind be established in
good will for them, or in animosity?"
"In animosity, Master Gotama."
"When the mind is established in animosity, is there wrong view or right view?"
"Wrong view, Master Gotama."
"Now, for one of wrong view, Lohicca, I tell you, there is one of two
destinations: either hell or the animal womb.
"What do you think, Lohicca. Doesn't King Pasenadi Kosala reign over Kasi &
Kosala?"
"Yes, Master Gotama."
"Now, suppose someone were to say, 'King Pasenadi Kosala reigns over Kasi &
Kosala. He alone should consume the fruits & revenues of Kasi & Kosala, and not
share them with others.' Would someone speaking in this way be a creator of
obstacles for King Pasenadi's subjects — you & others — or would he not?"
"He would be a creator of obstacles, Master Gotama."
"And, being a creator of obstacles, would he be sympathetic for their welfare or
not?"
"He would not be sympathetic for their welfare, Master Gotama."
"And in one not sympathetic for their welfare, would his mind be established in
good will for them, or in animosity?"
"In animosity, Master Gotama."
"When the mind is established in animosity, is there wrong view or right view?"
"Wrong view, Master Gotama."
"Now, for one of wrong view, Lohicca, I tell you, there is one of two
destinations: either hell or the animal womb.
"So then, Lohicca, if anyone were to say, 'The brahman Lohicca reigns over
Salavatika. He alone should consume the fruits & revenues of Salavatika, and not
share them with others,' 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. When the mind is established in
animosity, there is wrong view. 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, 'Suppose that a priest or contemplative were to arrive at a
skillful doctrine. Having arrived at a skillful doctrine, he should not declare
it to anyone else, for what can one person do for another? It would be just the
same as if, having cut through an old bond, one were to make another new bond. I
say that such a thing is an evil, greedy deed, for what can one person do for
another?' — he, speaking in this way, would be a creator of obstacles for those
children of good family who, coming to the doctrine & discipline revealed by the
Tathagata, 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. For one of wrong view, I tell you, there is one of two
destinations: either hell or the animal womb.
"And if anyone were to say, 'King Pasenadi Kosala reigns over Kasi & Kosala. He
alone should consume the fruits & revenues of Kasi & Kosala, and not share them
with others,' he, speaking in this way, would be a creator of obstacles for King
Pasenadi's subjects — you & others. 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, I tell you, there is one
of two destinations: either hell or the animal womb. In the same way, if anyone
were to say, 'Suppose that a priest or contemplative were to arrive at a
skillful doctrine. Having arrived at a skillful doctrine, he should not declare
it to anyone else, for what can one person do for another? It would be just the
same as if, having cut through an old bond, one were to make another new bond. I
say that such a thing is an evil, greedy deed, for what can one person do for
another?' — he, speaking in this way, would be a creator of obstacles for those
children of good family who, coming to the doctrine & discipline revealed by the
Tathagata, 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 also 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. For one of wrong view, I tell you, there is one of two
destinations: either hell or the animal womb.
"Lohicca, there are these three sorts of teacher who are worthy of criticism in
the world, and when anyone criticizes these sorts of teachers, the criticism is
true, factual, righteous, & unblameworthy. Which three?
"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. He, not having attained that goal of the contemplative life,
teaches his disciples, 'This is for your welfare. This is for your happiness.'
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. He
should be criticized, saying, '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, "This is for your welfare. This is for your happiness." 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. It's just as if
a man were to pursue [a woman] who pulls away, or to embrace one who turns her
back. I say that such a thing is an evil, greedy deed, for what can one person
do for another?' This is the first teacher who is worthy of criticism in the
world, and when anyone criticizes this sort of teacher, the criticism is true,
factual, righteous, & unblameworthy.
"Then 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. He, not having attained that goal of the contemplative life,
teaches his disciples, 'This is for your welfare. This is for your happiness.'
His disciples listen, lend ear, put forth an intent for gnosis, and practice in
a way not deviating from the teacher's instructions. He should be criticized,
saying, '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, "This is
for your welfare. This is for your happiness." Your disciples listen, lend ear,
put forth an intent for gnosis, and practice in a way not deviating from the
teacher's instructions. 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?' This is the second
teacher who is worthy of criticism in the world, and when anyone criticizes this
sort of teacher, the criticism is true, factual, righteous, & unblameworthy.
"Then 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. He, having attained that goal of the contemplative life, teaches
his disciples, 'This is for your welfare. This is for your happiness.' 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. He should be
criticized, saying, 'You, venerable sir, have attained the goal of the
contemplative life for which one goes forth from the home life into
homelessness. Having attained that goal of the contemplative life, you teach
your disciples, "This is for your welfare. This is for your happiness." 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. It's just as
if, having cut through an old bond, one were to make another new bond. I say
that such a thing is an evil, greedy deed, for what can one person do for
another?' This is the third teacher who is worthy of criticism in the world, and
when anyone criticizes this sort of teacher, the criticism is true, factual,
righteous, & unblameworthy."
When this was said, the brahman Lohicca said to the Blessed One, "But is there,
Master Gotama, any teacher who is not worthy of criticism in the world?"
"There is, Lohicca, a teacher who is not worthy of criticism in the world."
"But which teacher, Master Gotama, is not worthy of criticism in the world?"
"There is the case, Lohicca, where a Tathagata appears in the world, worthy &
rightly self-awakened. He teaches the Dhamma admirable in its beginning,
admirable in its middle, admirable in its end. He proclaims the holy life both
in its particulars & in its essence, entirely perfect, surpassingly pure.
"A householder or householder's son, hearing the Dhamma, gains conviction in the
Tathagata and reflects: 'Household life is confining, a dusty path. The life
gone forth is like the open air. It is not easy living at home to practice the
holy life totally perfect, totally pure, like a polished shell. What if I were
to shave off my hair & beard, put on the ochre robes, and go forth from the
household life into homelessness?'
"So after some time he abandons his mass of wealth, large or small; leaves his
circle of relatives, large or small; shaves off his hair & beard, puts on the
ochre robes, and goes forth from the household life into homelessness.
"When he has thus gone forth, he lives restrained by the rules of the monastic
code, seeing danger in the slightest faults. Consummate in his virtue, he guards
the doors of his senses, is possessed of mindfulness & alertness, and is content
[for details, see DN 2]...
Abandoning the Hindrances
"Endowed with this noble aggregate of virtue, this noble restraint over the
sense faculties, this noble mindfulness & alertness, and this noble contentment,
he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain,
a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap
of straw. After his meal, returning from his alms round, he sits down, crosses
his legs, holds his body erect, and brings mindfulness to the fore.
"Abandoning covetousness with regard to the world, he dwells with an awareness
devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill
will & anger, he dwells with an awareness devoid of ill will, sympathetic with
the welfare of all living beings. He cleanses his mind of ill will & anger.
Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth &
drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth &
drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind
inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning
uncertainty, he dwells having crossed over uncertainty, with no perplexity with
regard to skillful mental qualities. He cleanses his mind of uncertainty.
"Suppose that a man, taking a loan, invests it in his business affairs. His
business affairs succeed. He repays his old debts and there is extra left over
for maintaining his wife. The thought would occur to him, 'Before, taking a
loan, I invested it in my business affairs. Now my business affairs have
succeeded. I have repaid my old debts and there is extra left over for
maintaining my wife.' Because of that he would experience joy & happiness.
"Now suppose that a man falls sick — in pain & seriously ill. He does not enjoy
his meals, and there is no strength in his body. As time passes, he eventually
recovers from that sickness. He enjoys his meals and there is strength in his
body. The thought would occur to him, 'Before, I was sick... Now I am recovered
from that sickness. I enjoy my meals and there is strength in my body.' Because
of that he would experience joy & happiness.
"Now suppose that a man is bound in prison. As time passes, he eventually is
released from that bondage, safe & sound, with no loss of property. The thought
would occur to him, 'Before, I was bound in prison. Now I am released from that
bondage, safe & sound, with no loss of my property.' Because of that he would
experience joy & happiness.
"Now suppose that a man is a slave, subject to others, not subject to himself,
unable to go where he likes. As time passes, he eventually is released from that
slavery, subject to himself, not subject to others, freed, able to go where he
likes. The thought would occur to him, 'Before, I was a slave... Now I am
released from that slavery, subject to myself, not subject to others, freed,
able to go where I like.' Because of that he would experience joy & happiness.
"Now suppose that a man, carrying money & goods, is traveling by a road through
desolate country. As time passes, he eventually emerges from that desolate
country, safe & sound, with no loss of property. The thought would occur to him,
'Before, carrying money & goods, I was traveling by a road through desolate
country. Now I have emerged from that desolate country, safe & sound, with no
loss of my property.' Because of that he would experience joy & happiness.
"In the same way, when these five hindrances are not abandoned in himself, the
monk regards it as a debt, a sickness, a prison, slavery, a road through
desolate country. But when these five hindrances are abandoned in himself, he
regards it as unindebtedness, good health, release from prison, freedom, a place
of security. Seeing that they have been abandoned within him, he becomes glad.
Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body
tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes
concentrated.
The Four Jhanas
"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he
enters and remains in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. He permeates & pervades, suffuses
& fills this very body with the rapture & pleasure born from withdrawal. Just as
if a skilled bathman or bathman's apprentice would pour bath powder into a brass
basin and knead it together, sprinkling it again & again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within & without —
would nevertheless not drip; even so, the monk permeates... this very body with
the rapture & pleasure born of withdrawal. There is nothing of his entire body
unpervaded by rapture & pleasure born from withdrawal. 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.
"Furthermore, with the stilling of directed thoughts & evaluations, he enters &
remains in the second jhana: rapture & pleasure born of composure, unification
of awareness free from directed thought & evaluation — internal assurance. He
permeates & pervades, suffuses & fills this very body with the rapture &
pleasure born of composure. Just like a lake with spring-water welling up from
within, having no inflow from the east, west, north, or south, and with the
skies supplying abundant showers time & again, so that the cool fount of water
welling up from within the lake would permeate & pervade, suffuse & fill it with
cool waters, there being no part of the lake unpervaded by the cool waters; even
so, the monk permeates... this very body with the rapture & pleasure born of
composure. There is nothing of his entire body unpervaded by rapture & pleasure
born of composure. 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.
"And furthermore, with the fading of rapture, he remains in equanimity, is
mindful & alert, and senses pleasure with the body. He enters & remains in the
third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a
pleasurable abiding.' He permeates & pervades, suffuses & fills this very body
with the pleasure divested of rapture. Just as in a lotus pond, some of the
lotuses, born & growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated & pervaded,
suffused & filled with cool water from their roots to their tips, and nothing of
those lotuses would be unpervaded with cool water; even so, the monk
permeates... this very body with the pleasure divested of rapture. There is
nothing of his entire body unpervaded with pleasure divested of rapture. 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.
"And furthermore, with the abandoning of pleasure & pain — as with the earlier
disappearance of elation & distress — he enters & remains in the fourth jhana:
purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits,
permeating the body with a pure, bright awareness. Just as if a man were sitting
covered from head to foot with a white cloth so that there would be no part of
his body to which the white cloth did not extend; even so, the monk sits,
permeating the body with a pure, bright awareness. There is nothing of his
entire body unpervaded by pure, bright awareness. 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.
Insight Knowledge
"With his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability, he directs
and inclines it to knowledge & vision. He discerns: 'This body of mine is
endowed with form, composed of the four primary elements, born from mother &
father, nourished with rice & porridge, subject to inconstancy, rubbing,
pressing, dissolution, & dispersion. And this consciousness of mine is supported
here and bound up here.' Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate in all
its aspects, and going through the middle of it was a blue, yellow, red, white,
or brown thread — and a man with good eyesight, taking it in his hand, were to
reflect on it thus: 'This is a beautiful beryl gem of the purest water, eight
faceted, well polished, clear, limpid, consummate in all its aspects. And this,
going through the middle of it, is a blue, yellow, red, white, or brown thread.'
In the same way — with his mind thus concentrated, purified, & bright,
unblemished, free from defects, pliant, malleable, steady, & attained to
imperturbability — the monk directs & inclines it to knowledge & vision. He
discerns: 'This body of mine is endowed with form, composed of the four primary
elements, born from mother & father, nourished with rice & porridge, subject to
inconstancy, rubbing, pressing, dissolution, & dispersion. And this
consciousness of mine is supported here and bound up here.' 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.
The Mind-made Body
"With his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability, he directs &
inclines it to creating a mind-made body. From this body he creates another
body, endowed with form, made of the mind, complete in all its parts, not
inferior in its faculties. Just as if a man were to draw a reed from its sheath.
The thought would occur to him: 'This is the sheath, this is the reed. The
sheath is one thing, the reed another, but the reed has been drawn out from the
sheath.' Or as if a man were to draw a sword from its scabbard. The thought
would occur to him: 'This is the sword, this is the scabbard. The sword is one
thing, the scabbard another, but the sword has been drawn out from the
scabbard.' Or as if a man were to pull a snake out from its slough. The thought
would occur to him: 'This is the snake, this is the slough. The snake is one
thing, the slough another, but the snake has been pulled out from the slough.'
In the same way — with his mind thus concentrated, purified, & bright,
unblemished, free from defects, pliant, malleable, steady, & attained to
imperturbability, the monk directs & inclines it to creating a mind-made body.
From this body he creates another body, endowed with form, made of the mind,
complete in all its parts, not inferior in its faculties. 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.
Supranormal Powers
"With his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability, he directs &
inclines it to the modes of supranormal powers. He wields manifold supranormal
powers. Having been one he becomes many; having been many he becomes one. He
appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as
if through space. He dives in & out of the earth as if it were water. He walks
on water without sinking as if it were dry land. Sitting cross-legged he flies
through the air like a winged bird. With his hand he touches & strokes even the
sun & moon, so mighty & powerful. He exercises influence with his body even as
far as the Brahma worlds. Just as a skilled potter or his assistant could craft
from well-prepared clay whatever kind of pottery vessel he likes, or as a
skilled ivory-carver or his assistant could craft from well-prepared ivory any
kind of ivory-work he likes, or as a skilled goldsmith or his assistant could
craft from well-prepared gold any kind of gold article he likes; in the same way
— with his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability — the monk
directs & inclines it to the modes of supranormal powers... He exercises
influence with his body even as far as the Brahma worlds. 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.
Clairaudience
"With his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability, he directs &
inclines it to the divine ear-element. He hears — by means of the divine
ear-element, purified & surpassing the human — both kinds of sounds: divine &
human, whether near or far. Just as if a man traveling along a highway were to
hear the sounds of kettledrums, small drums, conchs, cymbals, & tom-toms. He
would know, 'That is the sound of kettledrums, that is the sound of small drums,
that is the sound of conchs, that is the sound of cymbals, and that is the sound
of tom-toms.' In the same way — with his mind thus concentrated, purified, &
bright, unblemished, free from defects, pliant, malleable, steady, & attained to
imperturbability — the monk directs & inclines it to the divine ear-element. He
hears — by means of the divine ear-element, purified & surpassing the human —
both kinds of sounds: divine & human, whether near or far. 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.
Mind Reading
"With his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability, he directs &
inclines it to knowledge of the awareness of other beings. He knows the
awareness of other beings, other individuals, having encompassed it with his own
awareness. He discerns a mind with passion as a mind with passion, and a mind
without passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without aversion. He
discerns a mind with delusion as a mind with delusion, and a mind without
delusion as a mind without delusion. He discerns a restricted mind as a
restricted mind, and a scattered mind as a scattered mind. He discerns an
enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind.
He discerns an excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a
concentrated mind as a concentrated mind, and an unconcentrated mind as an
unconcentrated mind. He discerns a released mind as a released mind, and an
unreleased mind as an unreleased mind. Just as if a young woman — or man — fond
of ornaments, examining the reflection of her own face in a bright mirror or a
bowl of clear water would know 'blemished' if it were blemished, or
'unblemished' if it were not. In the same way — with his mind thus concentrated,
purified, & bright, unblemished, free from defects, pliant, malleable, steady, &
attained to imperturbability — the monk directs & inclines it to knowledge of
the awareness of other beings. He knows the awareness of other beings, other
individuals, having encompassed it with his own awareness. He discerns a mind
with passion as a mind with passion, and a mind without passion as a mind
without passion... a released mind as a released mind, and an unreleased mind as
an unreleased mind. 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.
Recollection of Past Lives
"With his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability, he directs &
inclines it to knowledge of the recollection of past lives (lit: previous
homes). He recollects his manifold past lives, i.e., one birth, two births,
three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of
cosmic expansion, many aeons of cosmic contraction & expansion, [recollecting],
'There I had such a name, belonged to such a clan, had such an appearance. Such
was my food, such my experience of pleasure & pain, such the end of my life.
Passing away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such my
experience of pleasure & pain, such the end of my life. Passing away from that
state, I re-arose here.' Thus he recollects his manifold past lives in their
modes & details. Just as if a man were to go from his home village to another
village, and then from that village to yet another village, and then from that
village back to his home village. The thought would occur to him, 'I went from
my home village to that village over there. There I stood in such a way, sat in
such a way, talked in such a way, and remained silent in such a way. From that
village I went to that village over there, and there I stood in such a way, sat
in such a way, talked in such a way, and remained silent in such a way. From
that village I came back home.' In the same way — with his mind thus
concentrated, purified, & bright, unblemished, free from defects, pliant,
malleable, steady, & attained to imperturbability — the monk directs & inclines
it to knowledge of the recollection of past lives. He recollects his manifold
past lives... in their modes & details. 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.
The Passing Away & Re-appearance of Beings
"With his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability, he directs &
inclines it to knowledge of the passing away & re-appearance of beings. He sees
— by means of the divine eye, purified & surpassing the human — beings passing
away & re-appearing, and he discerns how they are inferior & superior, beautiful
& ugly, fortunate & unfortunate in accordance with their kamma: 'These beings —
who were endowed with bad conduct of body, speech, & mind, who reviled the noble
ones, held wrong views and undertook actions under the influence of wrong views
— with the break-up of the body, after death, have re-appeared in the plane of
deprivation, the bad destination, the lower realms, in hell. But these beings —
who were endowed with good conduct of body, speech, & mind, who did not revile
the noble ones, who held right views and undertook actions under the influence
of right views — with the break-up of the body, after death, have re-appeared in
the good destinations, in the heavenly world.' Thus — by means of the divine
eye, purified & surpassing the human — he sees beings passing away &
re-appearing, and he discerns how they are inferior & superior, beautiful &
ugly, fortunate & unfortunate in accordance with their kamma. Just as if there
were a tall building in the central square [of a town], and a man with good
eyesight standing on top of it were to see people entering a house, leaving it,
walking along the street, and sitting in the central square. The thought would
occur to him, 'These people are entering a house, leaving it, walking along the
streets, and sitting in the central square.' In the same way — with his mind
thus concentrated, purified, & bright, unblemished, free from defects, pliant,
malleable, steady, & attained to imperturbability — the monk directs & inclines
it to knowledge of the passing away & re-appearance of beings. He sees — by
means of the divine eye, purified & surpassing the human — beings passing away &
re-appearing, and he discerns how they are inferior & superior, beautiful &
ugly, fortunate & unfortunate in accordance with their kamma... 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.
The Ending of Mental Fermentations
"With his mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to imperturbability, the monk
directs & inclines it to the knowledge of the ending of the mental
fermentations. He discerns, as it has come to be, that 'This is stress... This
is the origination of stress... This is the cessation of stress... This is the
way leading to the cessation of stress... These are mental fermentations... This
is the origination of fermentations... This is the cessation of fermentations...
This is the way leading to the cessation of fermentations.' His heart, thus
knowing, thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release, there is
the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this world.' Just as if
there were a pool of water in a mountain glen — clear, limpid, & unsullied —
where a man with good eyesight standing on the bank could see shells, gravel, &
pebbles, and also shoals of fish swimming about & resting, and it would occur to
him, 'This pool of water is clear, limpid, & unsullied. Here are these shells,
gravel, & pebbles, and also these shoals of fish swimming about & resting.' In
the same way — with his mind thus concentrated, purified, & bright, unblemished,
free from defects, pliant, malleable, steady, & attained to imperturbability —
the monk directs & inclines it to the knowledge of the ending of the mental
fermentations. He discerns, as it has come to be, that 'This is stress... This
is the origination of stress... This is the cessation of stress... This is the
way leading to the cessation of stress... These are mental fermentations... This
is the origination of fermentations... This is the cessation of fermentations...
This is the way leading to the cessation of fermentations.' His heart, thus
knowing, thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release, there is
the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this world.' 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."
When this was said, the brahman Lohicca said to the Blessed One: "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. 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. Magnificent, Master Gotama! Magnificent! 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. I go to Master Gotama for refuge, to the
Dhamma, & to the community of monks. May Master Gotama remember me as a lay
follower who has gone to him for refuge, from this day forward, for life."