长部12经/罗希遮经(戒蕴品[第一])

如是我闻：有一次，世尊与大约五百位比丘僧众一起在拘萨罗国游行，来到了一个叫沙罗婆提的地方。那时候，有一位叫罗希遮的婆罗门住在沙罗婆提。这个地方人口众多，草木茂盛，水源充足，五谷丰登，是拘萨罗国王波斯匿赐给他的封地，作为梵施。

那时，罗希遮婆罗门生起了这样一种错误的见解："假如在这里有任何沙门或婆罗门获得了善法，获得善法之后不应该告诉别人。为什么呢？因为别人对别人能有什么帮助呢？这就像切断旧绳子又做一条新绳子一样，我说这是一种贪欲的恶法。因为别人对别人能有什么帮助呢？"

罗希遮婆罗门听说："尊敬的乔达摩沙门，释迦族的太子，从释迦族出家，现在与大约五百位比丘僧众一起在拘萨罗国游行，已经到达了沙罗婆提。关于这位乔达摩尊者，有着这样美好的名声流传：'这位世尊是阿罗汉、正等正觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'他以自己的智慧证悟并宣说这个包括天、魔、梵天，以及沙门、婆罗门、人天等众生的世界。他所教导的法，开始善、中间善、结尾也善，有义理，有文采，显示完整清净的梵行。见到这样的阿罗汉确实是很好的事情。"

于是，罗希遮婆罗门对理发师罗斯卡说："来吧，亲爱的罗斯卡，你去见沙门乔达摩，代我问候他：罗希遮婆罗门向乔达摩尊者问候，询问是否身体健康，少病少恼，起居轻便，气力充沛，生活安乐。然后这样说：'请乔达摩尊者明天接受罗希遮婆罗门的供养，连同比丘僧众一起。'"

理发师罗斯卡回答说："好的，尊者。"他就去见世尊，到达后向世尊致敬，然后坐在一边。坐好后，罗斯卡对世尊说："尊者，罗希遮婆罗门问候世尊，询问是否身体健康，少病少恼，起居轻便，气力充沛，生活安乐。他还说：'请世尊明天接受罗希遮婆罗门的供养，连同比丘僧众一起。'"世尊以沉默表示接受。

理发师罗斯卡见世尊接受邀请，就从座位上起身，向世尊致敬，右绕三圈后离开，回到罗希遮婆罗门那里，告诉他说："我已经替您向世尊传达了邀请：'罗希遮婆罗门向世尊问候，询问身体健康状况，并请世尊明天与比丘僧众一起接受供养。'世尊已经接受了。"

那天夜里过后，罗希遮婆罗门在自己家中准备了丰盛的硬食软食，然后对理发师罗斯卡说："来吧，亲爱的罗斯卡，去告诉沙门乔达摩：'尊者，时间到了，饭食已经准备好了。'"理发师回答："好的，尊者。"就去见世尊，致敬后站在一边，告知："尊者，时间到了，饭食已经准备好了。"

于是世尊在上午穿好衣服，拿着衣钵，与比丘僧众一起去沙罗婆提城。这时理发师罗斯卡跟在世尊后面，告诉世尊说："尊者，罗希遮婆罗门有这样的邪见：'如果有沙门或婆罗门获得了善法，获得后不应该告诉别人。为什么呢？因为别人对别人能有什么帮助呢？这就像切断旧绳子又做一条新绳子一样，我说这是一种贪欲的恶法。因为别人对别人能有什么帮助呢？'请世尊帮助罗希遮婆罗门摆脱这种邪见。"世尊说："或许可以，罗斯卡，或许可以。"

随后世尊来到罗希遮婆罗门的住处，坐在准备好的座位上。罗希遮婆罗门亲自用美味的硬食软食供养佛陀和比丘僧众，直到他们满意为止。

【罗希遮婆罗门质询】

当世尊用完餐，放下钵，洗过手后，罗希遮婆罗门取了一个低矮的座位，坐在一旁。世尊对坐在一旁的罗希遮婆罗门说："罗希遮，听说你真的有这样的邪见：'如果有沙门或婆罗门获得了善法，获得后不应该告诉别人。为什么呢？因为别人对别人能有什么帮助呢？这就像切断旧绳子又做一条新绳子一样，我说这是一种贪欲的恶法。因为别人对别人能有什么帮助呢？'"

"是的，乔达摩先生。"

"罗希遮，你觉得怎样？你不是住在沙罗婆提吗？"

"是的，乔达摩先生。"

"罗希遮，如果有人这样说：'罗希遮婆罗门住在沙罗婆提，沙罗婆提所生产的一切收益，罗希遮婆罗门应该独自享用，不要给别人。'说这种话的人，是不是会妨碍那些依靠你生活的人？"

"是的，会妨碍他们，乔达摩先生。"

"妨碍他人的人，是对他们有利还是有害？"

"是有害的，乔达摩先生。"

"对人有害的人，他的内心是慈爱的还是敌对的？"

"是敌对的，乔达摩先生。"

"当内心保持敌对时，是正见还是邪见？"

"是邪见，乔达摩先生。"

"罗希遮，我说持邪见的人会有两种去处：或者是地狱，或者是畜生道。"

"罗希遮，你觉得怎样？波斯匿王不是统治着迦尸和拘萨罗国吗？"

"是的，乔达摩先生。"

"罗希遮，如果有人这样说：'波斯匿王统治着迦尸和拘萨罗国，迦尸和拘萨罗国所生产的一切收益，波斯匿王应该独自享用，不要给别人。'说这种话的人，是不是会妨碍那些依靠波斯匿王生活的人，包括你们和其他人？"

"是的，会妨碍他们，乔达摩先生。"

"妨碍他人的人，是对他们有利还是有害？"

"是有害的，乔达摩先生。"

"对人有害的人，他的内心是慈爱的还是敌对的？"

"是敌对的，乔达摩先生。"

"当内心保持敌对时，是正见还是邪见？"

"是邪见，乔达摩先生。"

"罗希遮，我说持邪见的人会有两种去处：或者是地狱，或者是畜生道。"

"因此，罗希遮，如果有人说：'罗希遮婆罗门住在沙罗婆提，沙罗婆提所生产的一切收益，罗希遮婆罗门应该独自享用，不要给别人。'说这种话的人会妨碍依靠你生活的人。妨碍他人就是对他们有害，有害他人的人内心就是敌对的，保持敌对的心就是邪见。同样的，罗希遮，如果有人说：'如果有沙门或婆罗门获得了善法，获得后不应该告诉别人。为什么呢？因为别人对别人能有什么帮助呢？这就像切断旧绳子又做一条新绳子一样...'说这种话的人，会妨碍那些依照如来所说的法律而获得殊胜成就的善男子们。这些人可能证得预流果、一来果、不还果或阿罗汉果，或者准备往生天界。妨碍这些人就是对他们有害，有害他人的人内心就是敌对的，保持敌对的心就是邪见。持邪见的人，我说会有两种去处：或者是地狱，或者是畜生道。"

"同样地，罗希遮，如果有人说：'波斯匿王统治着迦尸和拘萨罗国，迦尸和拘萨罗国所生产的一切收益，波斯匿王应该独自享用，不要给别人。'说这种话的人会妨碍依靠波斯匿王生活的人，包括你们和其他人。妨碍他人就是对他们有害，有害他人的人内心就是敌对的，保持敌对的心就是邪见。同样的，如果有人说：'如果有沙门或婆罗门获得了善法，获得后不应该告诉别人。为什么呢？因为别人对别人能有什么帮助呢？....'说这种话的人，会妨碍那些依照如来所说的法律而获得殊胜成就的善男子们。这些人可能证得预流果、一来果、不还果或阿罗汉果，或者准备往生天界。妨碍这些人就是对他们有害，有害他人的人内心就是敌对的，保持敌对的心就是邪见。持邪见的人，我说会有两种去处：或者是地狱，或者是畜生道。"

【三种应受呵责的人】

"罗希遮，有三种导师在世间应该受到呵责。如果有人呵责这样的导师，这种呵责是真实的、正确的、如法的、无可指责的。哪三种呢？

在这里，罗希遮，有一种导师为了某种目的从在家出家，但没有达到这个沙门的目的。他没有达到目的却对弟子们说法：'这对你们有利，这对你们有益。'但是他的弟子们不愿意听，不愿意注意，不愿意专心理解，反而违背老师的教导而行。这样的导师应该受到这样的呵责：'尊者，你为了某种目的出家，但没有达到这个目的。你没有达到目的却对弟子们说法，但他们不愿意听，不愿意注意，不愿意专心理解，反而违背你的教导而行。这就像追求一个背向自己的人，或者想拥抱一个转身离去的人一样，我说这是一种贪欲的恶法，因为别人对别人能有什么帮助呢？'这是第一种应该受到呵责的导师。"

"再者，罗希遮，这里有第二种导师，为了某种目的从在家出家，但没有达到这个沙门的目的。他没有达到目的却对弟子们说法：'这对你们有利，这对你们有益。'他的弟子们愿意听，愿意注意，愿意专心理解，也不违背老师的教导。这样的导师应该受到这样的呵责：'尊者，你为了某种目的出家，但没有达到这个目的。你没有达到目的却对弟子们说法。你的弟子们愿意听，愿意注意，愿意专心理解，也不违背你的教导。这就像放弃自己的田地去耕种别人的田地一样，我说这是一种贪欲的恶法，因为别人对别人能有什么帮助呢？'这是第二种应该受到呵责的导师。"

"再者，罗希遮，这里有第三种导师，为了某种目的从在家出家，并且已经达到这个沙门的目的。他达到目的后对弟子们说法：'这对你们有利，这对你们有益。'但是他的弟子们不愿意听，不愿意注意，不愿意专心理解，反而违背老师的教导而行。这样的导师应该受到这样的呵责：'尊者，你为了某种目的出家，并且已经达到这个目的。你达到目的后对弟子们说法，但他们不愿意听，不愿意注意，不愿意专心理解，反而违背你的教导而行。这就像切断旧绳子又做一条新绳子一样，我说这是一种贪欲的恶法，因为别人对别人能有什么帮助呢？'这是第三种应该受到呵责的导师。"

"罗希遮，这就是世间上这三种应该受到呵责的导师。如果有人呵责这样的导师，这种呵责是真实的、正确的、如法的、无可指责的。"

【不应受呵责的导师】

听到这里，罗希遮婆罗门问世尊："那么，乔达摩先生，有没有哪种导师是不应该受到呵责的呢？"

"有的，罗希遮，有导师是不应该受到呵责的。"

"那么，乔达摩先生，什么样的导师是不应该受到呵责的呢？"

"在这里，罗希遮，如来、阿罗汉、正等正觉者出现在世间...(这里应该详细说明，就像在长部2经 沙门果经第190-212段那样)。这样，罗希遮，比丘具足戒行...证得初禅而住。罗希遮，如果在一位导师座下，弟子能够获得这样殊胜的成就，这样的导师就是不应该受到呵责的。如果有人呵责这样的导师，那种呵责是不真实的、不正确的、不如法的、应受指责的...同样地，证得第二禅...第三禅...第四禅而住。罗希遮，如果在一位导师座下，弟子能够获得这样殊胜的成就，这样的导师就是不应该受到呵责的。如果有人呵责这样的导师，那种呵责是不真实的、不正确的、不如法的、应受指责的。"

"...引导心意趣向智见...罗希遮，如果在一位导师座下，弟子能够获得这样殊胜的成就，这样的导师就是不应该受到呵责的。如果有人呵责这样的导师，那种呵责是不真实的、不正确的、不如法的、应受指责的...了知'不再有后有'。罗希遮，如果在一位导师座下，弟子能够获得这样殊胜的成就，这样的导师就是不应该受到呵责的。如果有人呵责这样的导师，那种呵责是不真实的、不正确的、不如法的、应受指责的。"

听完这些，罗希遮婆罗门对世尊说："尊敬的乔达摩先生，就像有人抓住另一个正要掉入地狱深渊的人的头发，把他拉上来安置在平地上一样，乔达摩尊者也是这样把我从将要掉入地狱深渊中拉上来安置在平地上。太殊胜了，乔达摩先生！太殊胜了，乔达摩先生！就像扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼睛的人能够看见东西。同样地，乔达摩尊者以种种方便说法开示。我现在皈依乔达摩尊者、皈依法、皈依比丘僧团。愿乔达摩尊者接受我为优婆塞，从今日起直至命终，我归依三宝。"

第十二罗希遮经终。

这部经主要讲述了佛陀如何通过善巧的教导，使罗希遮婆罗门从"不应该向他人传法"的邪见中解脱出来，并且详细说明了哪些导师应该受到呵责，哪些导师不应该受到呵责。最后罗希遮婆罗门深受感动，皈依了三宝。

巴利语原版经文

DN.12/(12) Lohiccasuttaṃ

Lohiccabrāhmaṇavatthu

　　 501. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari. Tena kho pana samayena lohicco brāhmaṇo sālavatikaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ, brahmadeyyaṃ.

　　 502. Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti– “idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī”ti.

　　 503. Assosi kho lohicco brāhmaṇo– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sālavatikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

　　 504. Atha kho lohicco brāhmaṇo rosikaṃ nhāpitaṃ āmantesi– “ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha– lohicco, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī”ti. Evañca vadehi– “adhivāsetu kira bhavaṃ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.

　　 505. “Evaṃ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rosikā nhāpito bhagavantaṃ etadavoca– “lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti– adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

　　 506. Atha kho rosikā nhāpito bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavoca– “avocumhā kho mayaṃ bhoto vacanena taṃ bhagavantaṃ– ‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti– adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivutthañca pana tena bhagavatā”ti.

　　 507. Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā rosikaṃ nhāpitaṃ āmantesi– “ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṃ ārocehi– kālo bho, gotama, niṭṭhitaṃ bhattan”ti. “Evaṃ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi Ekamantaṃ ṭhito kho rosikā nhāpito bhagavato kālaṃ ārocesi– “kālo, bhante, niṭṭhitaṃ bhattan”ti.

　　 508. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. Tena kho pana samayena rosikā nhāpito bhagavantaṃ piṭṭhito piṭṭhito anubandho hoti. Atha kho rosikā nhāpito bhagavantaṃ etadavoca– “lohiccassa, bhante, brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya– kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi– kiñhi paro parassa karissatī’ti. Sādhu, bhante, bhagavā lohiccaṃ brāhmaṇaṃ etasmā pāpakā diṭṭhigatā vivecetū”ti. “Appeva nāma siyā rosike, appeva nāma siyā rosike”ti.

　　 Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi Atha kho lohicco brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Lohiccabrāhmaṇānuyogo

　　 509. Atha kho lohicco brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho lohiccaṃ brāhmaṇaṃ bhagavā etadavoca– “saccaṃ kira te, lohicca, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya– kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’” ti? “Evaṃ, bho gotama”. “Taṃ kiṃ maññasi lohicca nanu tvaṃ sālavatikaṃ ajjhāvasasī”ti? “Evaṃ, bho gotama”. “Yo nu kho, lohicca, evaṃ vadeyya– ‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye taṃ upajīvanti, tesaṃ antarāyakaro vā hoti, no vā”ti?

　　 “Antarāyakaro, bho gotama”. “Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā”ti? “Ahitānukampī, bho gotama”. “Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā”ti? “Sapattakaṃ, bho gotama”. “Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti? “Micchādiṭṭhi, bho gotama”. “Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi– nirayaṃ vā tiracchānayoniṃ vā”.

　　 510. “Taṃ kiṃ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṃ ajjhāvasatī”ti? “Evaṃ, bho gotama”. “Yo nu kho, lohicca, evaṃ vadeyya– ‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro vā hoti, no vā”ti?

　　 “Antarāyakaro, bho gotama”. “Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā”ti? “Ahitānukampī, bho gotama”. “Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā”ti? “Sapattakaṃ, bho gotama”. “Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti? “Micchādiṭṭhi, bho gotama”. “Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi– nirayaṃ vā tiracchānayoniṃ vā”.

　　 511. “Iti kira, lohicca, yo evaṃ vadeyya– “lohicco brāhmaṇo sālavatikaṃ ajjhāvasati; yā sālavatikāya samudayasañjāti, lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā”ti. Evaṃvādī so ye taṃ upajīvanti, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya– “idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya …pe… karissatī”ti. Evaṃvādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi– nirayaṃ vā tiracchānayoniṃ vā.

　　 512. “Iti kira, lohicca, yo evaṃ vadeyya– “rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā”ti. Evaṃvādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya– “idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma …pe… kiñhi paro parassa karissatī”ti, evaṃ vādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. Ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi– nirayaṃ vā tiracchānayoniṃ vā.

Tayo codanārahā

　　 513. “Tayo khome, lohicca, satthāro, ye loke codanārahā; yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti– “idaṃ vo hitāya idaṃ vo sukhāyā”ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo– “āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi– ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṃ vā āliṅgeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi– kiñhi paro parassa karissatī”ti. Ayaṃ kho, lohicca, paṭhamo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

　　 514. “Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti– “idaṃ vo hitāya, idaṃ vo sukhāyā”ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo– “āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi– ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā sussūsanti, sotaṃ odahanti aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma sakaṃ khettaṃ ohāya paraṃ khettaṃ niddāyitabbaṃ maññeyya evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi– kiñhi paro parassa karissatī”ti. Ayaṃ kho, lohicca, dutiyo satthā, yo, loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

　　 515. “Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti– “idaṃ vo hitāya idaṃ vo sukhāyā”ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo– “āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto. Taṃ tvaṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ desesi– ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī”ti. Ayaṃ kho, lohicca, tatiyo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjāti.

Nacodanārahasatthu

　　 516. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca– “atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti? “Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti. “Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?

　　 “Idha, lohicca, tathāgato loke uppajjati arahaṃ, sammāsambuddho …pe… (yathā 190-212anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, lohicca, bhikkhu sīlasampanno hoti …pe… paṭhamaṃ jhānaṃ upasampajja viharati… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā …pe… dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ …pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …pe… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… nāparaṃ itthattāyāti pajānāti. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti.

　　 517. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca– “seyyathāpi, bho gotama, puriso purisaṃ narakapapātaṃ patantaṃ kesesu gahetvā uddharitvā thale patiṭṭhapeyya, evamevāhaṃ bhotā gotamena narakapapātaṃ papatanto uddharitvā thale patiṭṭhāpito. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama, seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

　　 Lohiccasuttaṃ niṭṭhitaṃ dvādasamaṃ.