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Saṁyutta Nikāya 35.132 Linked Discourses 35.132
13. Gahapativagga 13. Householders
Lohiccasutta With Lohicca
Ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṁ. At one time Venerable Mahākaccāna was staying in the land of the Avantis in a wilderness hut near Makkarakaṭa. Mahākaccāna was the first major Buddhist figure in the region, and evidently his presence challenged the local brahmins. The fact that he was a brahmin by birth was salt on the wound, prompting a jibe by the callow students.
Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti: Then several students, pupils of the brahmin Lohicca, approached Mahākaccāna’s wilderness hut while collecting firewood. They walked and wandered all around the hut, making a colossal racket and all kinds of jeers: A certain brahmin Lohicca also appears in DN 12. But since this discourse is set far away in Avantī after the Buddha’s passing, and since in both cases he is said to have taken refuge, it seems likely these are different people. | The term seleyyaka (variant selissaka) is unique and its meaning unclear. The commentary explains it as a kind of game like leapfrog, but contextually the sense “jeer” is more cohesive. Perhaps it is related to Sanskrit śālaka, “jester, buffon”.
“ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṁ bharatakānaṁ sakkatā garukatā mānitā pūjitā apacitā”ti. “These shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, the Lord! They’re honored, respected, revered, venerated, and esteemed by so-called inheritors of Vedic culture.” Bharataka here is unique and its sense debatable. The commentary says they were local householders; but the context is the intrusion of Buddhism into territory dominated by Vedic ritualism. In the Rig Veda, the Bharatas were the clan ruled by King Sudās, who, blessed by Agni, the “fire of the Bharatas”, and allied with the Vāsiṣṭhas, overcame the armies of ten kings to dominate the Aryan coalition. Wijesekera has argued that bhara in this context originally meant the “booty” or “plunder” gained by raiding villages and towns (Buddhist and Vedic Studies, ch. 19). A bhārata was a descendant of the tribe, and with their cultural ascendance became a term for all Vedists. Later it became generalized; the Jain Triṣaṣṭiśalākāpuruṣacaritra of the 12th century says that Bhāratakas include all Indians, whether Aryan or not (3.29). The Pali form bharataka could here be simply a variation of bhārata in the sense “Aryan”, but the suffix -ka is often diminutive if not contemptuous (eg. samaṇaka, muṇḍaka). Compare Rig Veda 3.53.24, which appears to criticize false Bhāratas as betrayers of Vedic culture.
Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca: Then Mahākaccāna left his dwelling and said to those young students,
“mā māṇavakā saddamakattha; “Young students, stop being so noisy.
dhammaṁ vo bhāsissāmī”ti. I will speak to you on the teaching.”
Evaṁ vutte, te māṇavakā tuṇhī ahesuṁ. When this was said, the young students fell silent.
Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi: Then Mahākaccāna recited these verses for them: Similar accounts of pure, meditative Brahmans of the past and their present fallen state are at Snp 2.7 and DN 27:22.1. Buddhists argued that the real brahmins lived much like Buddhist mendicants.
“Sīluttamā pubbatarā ahesuṁ, “For the brahmins of old, ethics were the highest;
Te brāhmaṇā ye purāṇaṁ saranti; they remembered the ancient legends. Purāṇa (“ancient”) is familiar as the name for the class of lengthy scriptures that gather legends and other forms of the traditional knowledge. As we have them today, they have undergone extensive development, but they draw on ancient sources. In Pali these are normally called itihāsa (“testaments”; see note on MN 91:2.1), and elsewhere we find purāṇa in this sense only in the late canon (Mil 5.3.7:6.1). However, pre-Buddhist texts refer to itihāsa along with purāṇa (Atharva Veda 15.6.10, Śatapatha Brāhmaṇa 11.5.6.8, Bṛhadāraṇyaka Upaniṣad 2.4.10, Chāndogya Upaniṣad 3.4.1). Given the context, it is likely this is the meaning here.
Guttāni dvārāni surakkhitāni, Their sense doors were guarded, well protected,
Ahesuṁ tesaṁ abhibhuyya kodhaṁ. and they had mastered anger.
Dhamme ca jhāne ca ratā ahesuṁ, Those brahmins who remembered the ancient legends
Te brāhmaṇā ye purāṇaṁ saranti. enjoyed virtue and absorption.
Ime ca vokkamma japāmaseti, But these have lost their way. Saying, ‘We must pray’, Japāmase is middle plural imperative. The sense is that they prioritize recitation as their core duty while neglecting conduct.
Gottena mattā visamaṁ caranti; they live out of balance, judging by clan.
Kodhābhibhūtā puthuattadaṇḍā, Mastered by anger, they take up many arms, The true brahmin does not take up arms (Snp 3.9:42.2, Dhp 406).
Virajjamānā sataṇhātaṇhesu. indifferent to those with craving and without. PTS and BJT read virajjhamānā tasathāvaresu (“attacking both the strong and the weak”). This appears to be a normalization, as the commentary supports MS virajjamānā sataṇhātaṇhesu. The point is that in their rage they did not even spare holy men.
Aguttadvārassa bhavanti moghā, All is vain for someone who doesn’t guard the sense doors,
Supineva laddhaṁ purisassa vittaṁ; like the wealth a person finds in a dream.
Anāsakā thaṇḍilasāyikā ca, Fasting, sleeping on bare ground, Compare the longer description of Vedic rites at MN 51:10.3. | “Fasting” (anāsakā) was undertaken in preparation for the ritual (Śatapatha Brāhmaṇa 9.5.1.6). | The thaṇḍila (Sanskrit sthaṇḍila) was the ground cleared behind the fire altar (Chāndogya Upaniṣad 5.2.7, Śāṅkhāyana Āraṇyaka 9.8). The sponsor, having performed the ritual, lies on the bare ground or on a hide. If he sees a woman in his dreams, he knows his wish will be fulfilled.
Pāto sinānañca tayo ca vedā. bathing at daybreak, the three Vedas, Pāto sinānaṁ (“bathing at daybreak”) is recorded as a Brahmanical practice also at SN 7.21:1.5; bathing three times is one of the austere practices (MN 12:45.12; cf. Kd 1:20.15.1). A brahmin was to bathe at dawn and evening before reciting the Gāyatrī (Manu 4.93, Garuḍa Purāṇa 229).
Kharājinaṁ jaṭāpaṅko, rough hides, dreadlocks, and mud, The hide was typically that of the black antelope. | “Mud” seems out of place, as we have already seen they are concerned with bathing, and going unwashed was a Jain practice. But perhaps it is deliberately incoherent.
mantā sīlabbataṁ tapo; hymns, precepts and observances, and fervent austerities,
Kuhanā vaṅkadaṇḍā ca, fawning, bent staffs, “Fawning” (kuhana) is using dissembling and blandishments to obtain favor from the wealthy.
udakācamanāni ca; and sipping water. Before and after rituals and meal, a little water was cupped in the hand and sipped.
Vaṇṇā ete brāhmaṇānaṁ, These emblems of the brahmins
katā kiñcikkhabhāvanā. are only used to generate profits. See Bodhi Connected Discourses for a note on this line.
Cittañca susamāhitaṁ, A mind that’s serene,
vippasannamanāvilaṁ; clear and unclouded,
Akhilaṁ sabbabhūtesu, kind to all creatures:
so maggo brahmapattiyā”ti. that’s the path to attainment of divinity!”
Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavocuṁ: Then those young students, offended and upset, went to the brahmin Lohicca and said to him,
“yagghe bhavaṁ jāneyya, samaṇo mahākaccāno brāhmaṇānaṁ mante ekaṁsena apavadati, paṭikkosatī”ti? “Please, master, you should know this. The ascetic Mahākaccāna condemns and rejects outright the hymns of the brahmins!”
Evaṁ vutte, lohicco brāhmaṇo kupito ahosi anattamano. When they said this, Lohicca was offended and upset.
Atha kho lohiccassa brāhmaṇassa etadahosi: Then he thought,
“na kho pana metaṁ patirūpaṁ yohaṁ aññadatthu māṇavakānaṁyeva sutvā samaṇaṁ mahākaccānaṁ akkoseyyaṁ paribhāseyyaṁ. “But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these young students.
Yannūnāhaṁ upasaṅkamitvā puccheyyan”ti. Why don’t I go and ask him about it?”
Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṁ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Then the brahmin Lohicca together with those young students went to Venerable Mahākaccāna and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho lohicco brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to him,
“āgamaṁsu nu khvidha, bho kaccāna, amhākaṁ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti? “Master Kaccāna, did several young pupils of mine come by here collecting firewood?”
“Āgamaṁsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti. “They did, brahmin.”
“Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṁ kocideva kathāsallāpo”ti? “But did you have some discussion with them?”
“Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ kocideva kathāsallāpo”ti. “I did.”
“Yathā kathaṁ pana bhoto kaccānassa tehi māṇavakehi saddhiṁ ahosi kathāsallāpo”ti? “But what kind of discussion did you have with them?”
“Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo: “This is the discussion I had with these young students.” And he repeated the verses in full.
‘Sīluttamā pubbatarā ahesuṁ,
Te brāhmaṇā ye purāṇaṁ saranti;
…pe…
Akhilaṁ sabbabhūtesu,
So maggo brahmapattiyā’ti.
Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo”ti.
“‘Aguttadvāro’ti bhavaṁ kaccāno āha. “Worthy Kaccāna spoke of someone who doesn’t guard the sense doors.
Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī”ti? How do you define someone who doesn’t guard the sense doors?”
“Idha, brāhmaṇa, ekacco cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso “Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
Sotena saddaṁ sutvā … When they hear a sound with their ears …
ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose …
jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body …
manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
Evaṁ kho, brāhmaṇa, aguttadvāro hotī”ti. That’s how someone doesn’t guard the sense doors.”
“Acchariyaṁ, bho kaccāna, abbhutaṁ, bho kaccāna. “It’s incredible, worthy Kaccāna, it’s amazing!
Yāvañcidaṁ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto. How accurately you’ve explained someone whose sense doors are unguarded!
‘Guttadvāro’ti bhavaṁ kaccāno āha. You also spoke of someone who does guard the sense doors.
Kittāvatā nu kho, bho kaccāna, guttadvāro hotī”ti? How do you define someone who does guard the sense doors?”
“Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso “Brahmin, take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
Sotena saddaṁ sutvā … When they hear a sound with their ears …
ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose …
jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body …
manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso When they know an idea with their mind, if it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
Evaṁ kho, brāhmaṇa, guttadvāro hotī”ti. That’s how someone guards the sense doors.”
“Acchariyaṁ, bho kaccāna, abbhutaṁ, bho kaccāna. “It’s incredible, worthy Kaccāna, it’s amazing!
Yāvañcidaṁ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. How accurately you’ve explained someone whose sense doors are guarded!
Abhikkantaṁ, bho kaccāna; abhikkantaṁ, bho kaccāna. Excellent, worthy Kaccāna! Excellent!
Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. 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, the worthy Kaccāna has made the teaching clear in many ways.
Esāhaṁ, bho kaccāna, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.
Yathā ca bhavaṁ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṁ upasaṅkamatu. Please come to my family just as you go to the families of the lay followers in Makkarakaṭa.
Tattha ye māṇavakā vā māṇavikā vā bhavantaṁ kaccānaṁ abhivādessanti paccuṭṭhissanti āsanaṁ vā udakaṁ vā dassanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.”
Navamaṁ.