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Introduction To The Lohicca Sutta
It is not easy to put ourselves in the mental position suitable for appreciating the kind of idea that underlies the argument in this Suttanta. The social view against which it, is directed lies too remote from the social views universally admitted now in the West. But in the sixth century B. C. in the Eastern valley of the Ganges, the question as to the ethics of teachers and teaching was one of wide interest and of great importance.
Saïkara quotes with approval the rules of the priestly law books which lay down that the ears of a Sådra who hears the Veda (including of course the theosophy of the Upanishads) are to be filled with molten lead and lac. His tongue is to be split if he recites it ; his body is to be cut through if he preserves it in his memory. God himself has bestowed the exclusive right of teaching upon the hereditary priests; who indeed claim to be, each of them, great divinities, even to the gods. And it would be a danger to social order if they taught women, or any males not twice-born, or any twice-born males who would not share their views as to the ethics of teaching, and as to the privileges and prerogatives of the priest as teacher.
These passages are much later than the Piñakas. But they, and the many others like them, give a fair idea of the spirit animating one section at least of the priests, and of a trend of opinion that doubtless had its supporters also in Piñaka times. When Ashoka thought he had brought about such a chance in public opinion that those who had been very gods upon the earth had come to be gods no longer, he was very far from thinking right. That is a battle that is not so easily won. But the expression of his belief is sufficient to show that the striking idea he thought he had killed was far older than our existing text of Manu.
On the other hand one may be permitted to doubt whether the gentle measures approved by Saïkara for keeping people in that state of life into which their evil deeds in a previous birth had brought them, were ever actually, in practice, carried out. The Piñakas themselves give ample proof that, in spite of the priests, there were not a few base-born people who succeeded, in that time at least, not only in getting taught, but in becoming teachers. And this was not the case only among the despised Buddhists. The numerous passages collected by Dr. Muir in his article in the 'Indian Antiquary' for 1877 show that the priestly literature itself-the law books and the epics-has preserved evidence of the lax way in which the strict rules as to exclusion from teaching or being taught were really carried out. And that is especially the case, according to the priestly tradition, in ancient times, as old, or older, than the rise of Buddhism.
The fact doubtless is that, though there were bigots among the Brahmans, and though they were strong enough to establish, before the time to which our present Sutta refers, rules as to restriction of teaching which no one in priestly circles could venture formally to dispute-yet that there was also always a strong party in India, to which many of the more liberal minded of the Brahmans themselves belonged, who looked with sympathy on relaxations of these rules. The general practice must have been that, the hereditary priests kept the magic of the sacrifice, and the emoluments and privileges that went with the knowledge of it, in their own hands. Even the higher teaching of the mysteries of theosophy was to be handed down only from priest-father to son, or from priestly teacher to pupil. But there were many exceptions. The numerous Brahmans who were not priests were wont, of course, to emphasize the importance rather of birth than of knowledge. We have enough evidence, even in the pre-Buddhistic Upanishads, of others, besides the priests, being teachers of the higher wisdom. The four powerful kings, and the still important free clans, though they gave support to the Brahmans, gave also equal support to other teachers-just as, in later times, Hindu and Buddhist sovereigns are found supporting Buddhists and Hindus alike.
Our knowledge of Indian views of life having been hitherto derived almost exclusively from the priestly books, scholars have inevitably tended to attach too great a degree of importance to what the priests describe as the proper state of things. As a matter of fact it never really prevailed. Even now the Brahmans, or those who in the census returns claim to be such, form only about five percent of the population. And of these the vast majority are not priests at all ; they are engaged in all sorts of worldly occupations. We must not judge India at any time, much less in the time of the Buddha, through the yellow spectacles of Saïkara, or even of the priestly compilers of Manu. As M. Barth said, already in 1873, in protesting against Lassen for falling into this mistake: 'We must distinguish, more than Lassen does, between different epochs, as well as between the pretensions of a caste and the real state of things. The Brahmans had not yet monopolized the intellectual life. Certain testimonies of the epics, applicable to this very period, as also the very nature of the Vedic books, show for example that there existed alongside of them an entire profane literature of great extent, which was certainly, at first, in other hands. Their teaching (that of the Brahmans), it is true, appears to have been in a high degree esoteric and exclusive.'
The position taken up by the Buddha on this question, as appears from our present Sutta is that every one should be allowed to learn ; that every one, having certain abilities, should be allowed to teach ; and that, if he does teach, he should teach all and to all; keeping nothing back, shutting no one out. But no man should take upon himself to teach others unless and until he have first taught himself, and have also acquired the faculty of imparting to others the truth he has gained himself.
There can, I think, be very little doubt but that the great teacher is here voicing the opinion of many others of liberal views, his contemporaries and predecessors. He lays no claim, either in our Sutta or elsewhere, to any special peculiarity in this respect. It. is taken for granted that the arguments put into his mouth in our Sutta will appeal to the Brahman to whom they are addressed. And they are based not on any distinctively Buddhist doctrine but on general ethical principles accepted, or rather acceptable, by all.
Lohicca Sutta
Some Points In The Ethics Of Teaching
Thus have I heard. The Exalted One, when once passing on a tour through the Kosala districts with a great multitude of the members of the Order, with about five hundred Bhikshus, arrived at Sālavatikā (a village surrounded by a row of Sāla trees). Now at that time Lohicca the Brahman was established at Sālavatikā, a spot teeming with life, with much grassland and woodland and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king.
Now at that time Lohicca the Brahman was thinking of harboring, the following wicked view: 'Suppose that a Samaõa or a Brāhmaõa have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another ? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others); it is a form of lust. For what can one man do for another?
Now Lohicca the Brahman heard the news: 'They say that the Samaõa Gotama, of the sons of the Sākyas, as, who went out from the Sākya clan to adopt the religious life, has now arrived, with a great company of the brethren of his Order, on his tour through the Kosala districts, at Sālavatikā. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad:-that Exalted One is an Arahat, fully awakened, abounding, in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for. gods and men, an exalted one, a Buddha. He, by himself, thoroughly knows, and sees as it were face to face, this universe-including the worlds above of the gods, the Brahmās, and the Maras; and the world below with its Samaõas and Brāhmaõas, its princes and peoples-and having, known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim both in the spirit and in the letter. The higher life doth he make known in all its fullness, and in all its purity. And good is it to pay visits to Arahats like that.'
Then Lohicca the Brahman said to Bhesikā' the barber: 'Come now, good Bhesikā, go where the Samaõa Gotama is staying, and, on your arrival, ask in my name as to whether his sickness and indisposition has abated, as to his health and vigor and condition of ease; and speak thus: " May the venerable Gotama, and with him the brethren of the Order, accept the to-morrow's meal from Lohicca the Brahman."'
‘Very well, Sir,' said Bhesikā the barber, acquiescing in the word of Lohicca the Brahman, and did so even as he had been enjoined. And the Exalted One consented, by silence, to his request.
And when Bhesikā the barber. perceived that the Exalted One had consented, he rose from his scat, and passing the Exalted One with his right hand towards him, went to Lohicca the Brahman, and on his arrival spake to him thus:
'We addressed that Exalted One, Sir, in your name, even as you commanded. And the Exalted One hath consented to come.'
Then Lohicca the Brahman, when the night had passed, made ready at his, own dwelling place sweet food, both hard and soft, and said to Bhesikā the barber: 'Come now, good Bhesikā, go where the Samaõa Gotama is. staying, and on your arrival, announce the time to him, saying: "It is time, O Gotama, and the meal is ready."'
'Very well, Sir," said Bhesikā the barber in assent to the words of Lohicca the Brahman; and did so even as he had been enjoined.
And the Exalted One, who had robed himself early in the early morning, went robed, and carrying his bowl with him, with the brethren of the Order, towards Sālavatikā.
Now, as he went, Bhesikā the barber walked, step by step, behind the Exalted One. And he said to him:
'The following wicked opinion has occurred to Lohicca the Brahman: "Suppose that a Samaõa or a Brahmaõa have reached up to some good state (of mind), then he should tell no one else about it.' For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others); it is a form of lust." 'Twere well, Sir, if the Exalted One would disabuse his mind thereof. For what can one man do for another ?'
'That may well be, Bhesikā, that may well be.'
And the Exalted One went on to the dwelling-place of Lohicca the Brahman, and sat down on the scat prepared for him. And Lohicca the Brahman satisfied the Order, with the Buddha at its head, with his own hand, with sweet food both hard and soft, until they refused any more. And when the Exalted One had finished his meal, and had cleansed the bowl and his hands, Lohicca the Brahman brought a low scat and sat down beside him. And to him, thus seated, the Exalted One spake as follows:
'Is it true, what they say, Lohicca, that the following wicked opinion has arisen in your mind: [and he set forth the opinion as above set forth]
'That is so, Gotama.'
'Now what think you, Lohicca ? Are you not established at Sālavatikā, ?'
'Yes, that is so, Gotama.'
'Then suppose, Lohicca, one were to speak thus:
Lohicca the Brahman has a domain at Sālavatikā. Let him alone enjoy all the revenue and all the produce of Sālavatikā, allowing nothing to anybody else!" Would the utterer of that speech be a danger-maker as touching the men who live in dependence upon you, or not?
'He would be a danger-maker, Gotama?
'And making that danger, would he be a person who sympathized with their welfare, or not?'
'He would not be considering their welfare, Gotama.' 'And not considering their welfare, would his heart stand fast in love toward them, or in enmity 'In enmity, Gotama.'
'But when one's heart stands fast in enmity, is that unsound doctrine, or sound ?'
'It is unsound doctrine, Gotama.'
'Now if a man hold unsound doctrine, Lohicca, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.'
'Now what think you, Lohicca? Is not King Pasenadi of Kosala in possession of Kāsi and Kosala ?'
'Yes, that is so, Gotama.'
'Then suppose, Lohicca, one were to speak thus:
King Pasenadi of Kosala is in possession of Kāsi and Kosala. Let him enjoy all the revenue and all the produce of Kāsi and Kosala, allowing nothing to anybody else." Would the utterer of that speech be a danger-maker as touching the men who live in dependence on King Pasenadi of Kosala-both you yourself and others-or not ?'
' He would be a danger-maker, Gotama.'
'And making that danger, would he be a person who sympathized with their welfare, or not?'
'He would not be considering their welfare, Gotama.' 'And not considering their welfare, would his heart stand fast in love toward them, or in enmity?!
'In enmity, Gotama.'
'But when one's heart stands fast in enmity, is 'that unsound doctrine, or sound ?'
'It is unsound doctrine, Gotama.'
'Now if a man hold unsound doctrine, Lohicca,. I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.
12 and 14. 'So then, Lohicca, you admit that he Who should say that you, being in occupation of Sālavatikā, should therefore yourself enjoy all the revenue and produce thereof, bestowing nothing on any one else; and he who should say that King Pasenadi of Kosala, being in power over Kāsi and Kosala, should therefore himself enjoy all the revenue and produce thereof, bestowing nothing on any one else-would be making danger for those living in dependence on you ; or for those, you and others, living in dependence upon the King. And that those who thus make danger for others, must be wanting in sympathy for them. And that the man wanting in sympathy has his heart set fast in enmity. And that to have one's heart set fast in enmity is unsound doctrine:-
'Then just so, Lohicca, he who should say:
"Suppose a Samaõa or a Brāhmaõa to have reached up to some good state (of mind), then should he tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this desire to declare to others, it is a form of lust "- just so he, who should say thus, would be putting obstacles in the way of those clansman who, having taken upon themselves the Doctrine and Discipline-set forth by Him-who-has-won-the-Truth, have attained to great distinction therein-to the fruit of conversion, for instance, or to the fruit of once returning, or to the fruit of never returning, or even to Arahatship-he would be putting obstacles in the way of those who are bringing to fruition the course of conduct that will lead to :rebirth in states of bliss in heaven. But putting obstacles in their way he would be out of sympathy for their welfare; being out of sympathy for their welfare his heart would become established in enmity; and when one's heart is established in enmity, that is unsound doctrine. Now if a man hold unsound doctrine, Lohicca, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.
'There are these three sorts of teachers in the world, Lohicca, who are worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. What are the three ?
' In the first place, Lohicca, there is a sort of teacher who has not himself attained to that aim of Samaõaship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine (Dhamma) to his hearers, saying,: "This is good for you, this will make you happy. Then those hearers of his neither listen to him, nor give ear to his words, nor become stedfast in heart through their knowledge thereof; they go their own way, apart from the teaching, of the master. Such a teacher may be rebuked, setting out these facts, and adding:" You are like one who should make advances to her who keeps repulsing him, or should embrace her who turns her face away from him. Like that, do I say, is this lust of yours (to go on posing as a teacher of men, no one heeding, since the trust you not). For what, then, can one man do for another ?
'This, Lohicca, is the first sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. '
'In the second place, Lohicca, there is a sort of teacher who has not himself attained to that aim of Samaõaship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine to his hearers, saying: "This is good for you; that will make you happy." And to him his disciples listen ; [231] they give ear to his words; they become steadfast in heart by their understanding what is said; and they go not their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts and adding: " You are like a man who, neglecting his own field, should take thought to weed out his neighbor’s field. Like that, do I say, is this lust of yours (to go on teaching others when you have not taught yourself). For what, then, can one man do for another ? "
'This, Lohicca, is the second sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper.
' And again, Lohicca, in the third place, there is a sort of teacher who has himself attained to that aim of Samaõaship for the sake of which he left his home and adopted the homeless life. Having himself attained it, he teaches the doctrine to his hearers, saying: "This is good for you, that will make you happy." But those hearers of his neither listen to him, nor give ear to his words, nor become steadfast in heart through understanding thereof; they go their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and adding: "You are like a man who, having broken through an old bond, should entangle himself in a new one. Like that, do I say, is this lust of yours (to go on teaching when you have not trained yourself to teach). For what, then, can one man do for another?
' This, Lohicca, is the third sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. And these, Lohicca, are the three sorts of teachers of which I spoke.'
And when he had thus spoken, Lohicca the Brahman spake thus to the Exalted One:
'But is there, Gotama, any sort of teacher not worthy of blame in the world ?'
'Yes, Lohicca, there is a teacher not worthy, in the world, of blame.'
'And what sort of a teacher, Gotama, is so?'
[The answer is in the words of the exposition set out above in the Sāma¤¤a-phala, as follows---
1. The appearance of a Tathāgata (one who won the truth), his preaching, the conversion of a hearer, his adoption of the homeless state. (Above,, pp. 78, 79.)
2. The minor details of mere morality that he practices. (Above, pp. 57, 58.)
3. The Confidence of heart he gains from this practice. (Above, p. 79.)
4. The paragraph on 'Guarded is the door of his Senses.' (Above, pp. 79, 80.)
5. The paragraph on 'Mindful and Self-possessed.' (Above, pp. 80, 81.)
6. The paragraph on Simplicity of life, being content with little. (Above, p. 81.)
7. The paragraphs on Emancipation from the Five Hindrances-covetousness, ill-temper, laziness, worry, and perplexity. (Above, pp. 82-84.)
8. The paragraph on the joy and Peace that, as a result of this emancipation, fills his whole being. (Above, p. 84.)
9. The paragraphs on the Four Raptures (Jhanas). (Above, pp. 84-86.)
10. The paragraphs on the Insight arising from Knowledge (the knowledge of the First Path). (Above, pp. 86, 87.)
11. The paragraphs on the Realization of the Four Noble Truths, the destruction of the Intoxications-lust, delusions, becoming's, and ignorance-and the attainment of Arahatship. (Above, pp. 92, 93.)
The refrain throughout and the closing paragraph is:]
'And whosoever the teacher be, Lohicca, under whom the disciple attains to distinction so excellent as that, that, Lohicca, is a teacher not open to blame in the world. And whosoever should blame such a one, his rebuke would be unjustifiable, not in accord either with the facts or with the truth, without good ground.'
And when he had thus spoken, Lohicca the Brahman said to the Exalted One :
'Just, Gotama, as if a man had caught hold of a man, falling over the precipitous edge of purgatory, by the hair of his head, and lifted him up safe back on the firm land-just so have I, on the point of falling into purgatory, been lifted back on to the land by the venerable Gotama. Most excellent, O Gotama, are the words of thy mouth, most excellent! Just as if a man were to set up what has been thrown down, or were to reveal what has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms-just even so has the truth been made known to me, in many a figure, by the venerable Gotama. And I, even I, betake myself to the venerable Gotama as my guide, to the Doctrine, and to the Order. May the venerable Gotama accept me as a disciple; as one who, from this day forth as long as life endures, has taken him as his guide!'
Here ends the Lohicca Suttanta
Lohicca Sutta
Good and Bad Teachers
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 Brahmin Lohicca was reigning with feudatory rights over Salavatika -- together with its wealth, grass, timber, and 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, and rightly self-awakened, consummate in knowledge and conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human and divine beings, awakened, blessed. He has made known -- having realized it through direct knowledge -- this world with its devas, Maras, and brahmas, its generations with their contemplatives and priests, their rulers and 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 and 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 and affliction, is carefree, strong, and living in comfort, saying: 'The Brahmin Lohicca, Master Gotama, asks whether you are free from illness and affliction, are carefree, strong, and living in comfort.' And then say: 'May Master Gotama, together with the community of monks, consent to tomorrow's meal with the Brahmin Lohicca.'"
Responding, "As you say, sir," to the Brahmin 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 Brahmin Lohicca, lord, asks whether the Blessed One is free from illness and affliction, is carefree, strong, and living in comfort. And he says, 'May the Blessed One, together with the community of monks, consent to tomorrow's meal with the Brahmin 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 Brahmin Lohicca. On arrival he said to him, "I have informed the Blessed One of your words, [saying,] 'The Brahmin Lohicca, lord, asks whether the Blessed One is free from illness and affliction, is carefree, strong, and living in comfort. And he says, "May the Blessed One, together with the community of monks, consent to tomorrow's meal with the Brahmin Lohicca."' And the Blessed One has consented."
Then, as the night was ending, the Brahmin Lohicca had choice staple and 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 Brahmin 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 and 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 Brahmin 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 Brahmin Lohicca from this evil viewpoint."
"Perhaps that will be, Rosika. Perhaps that will be."
Then the Blessed One went to the Brahmin Lohicca's home. On arrival, he sat down on a seat made ready. The Brahmin Lohicca, with his own hand, served and satisfied the Blessed One and the community of monks with choice staple and non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, the Brahmin Lohicca took a lower seat and sat down 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 Brahmin Lohicca reigns over Salavatika. He alone should consume the fruits and 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 and Kosala?"
"Yes, Master Gotama."
"Now, suppose someone were to say, 'King Pasenadi Kosala reigns over Kasi and Kosala. He alone should consume the fruits and revenues of Kasi and Kosala, and not share them with others.' Would someone speaking in this way be a creator of obstacles for King Pasenadi's subjects -- you and 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 Brahmin Lohicca reigns over Salavatika. He alone should consume the fruits and 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 and discipline revealed by the Tathāgata, 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 arhat-ship; 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 and Kosala. He alone should consume the fruits and revenues of Kasi and Kosala, and not share them with others,' he, speaking in this way, would be a creator of obstacles for King Pasenadi's subjects -- you and 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 and discipline revealed by the Tathāgata, 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 arhat-ship; 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, and un-blameworthy. 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, and un-blameworthy.
"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, and un-blameworthy.
"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, and un-blameworthy."
When this was said, the Brahmin 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 Tathāgata appears in the world, worthy and 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 and in its essence, entirely perfect, surpassingly pure.
"A householder or householder's son, hearing the Dhamma, gains conviction in the Tathāgata 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 and 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 and 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 and alertness, and is content.
Abandoning the Hindrances
"Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and 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 and 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 and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and 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 and happiness.
"Now suppose that a man falls sick -- in pain and 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 and happiness.
"Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and 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 and sound, with no loss of my property.' Because of that he would experience joy and 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 and happiness.
"Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.' Because of that he would experience joy and 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 un-indebtedness, 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 sensual pleasures, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bath man or bath man’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder -- saturated, moisture-laden, permeated within and without -- would nevertheless not drip; even so, the monk permeates...this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body un-pervaded by rapture and 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, un-actual, unrighteous, and blameworthy.
"Furthermore, with the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointed ness of awareness free from directed thought and evaluation -- internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and 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 and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake un-pervaded by the cool waters; even so, the monk permeates...this very body with the rapture and pleasure born of composure. There is nothing of his entire body un-pervaded by rapture and 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, un-factual, unrighteous, and blameworthy.
"And furthermore, with the fading of rapture, he remains in equanimity, mindful and alert, and physically sensitive of pleasure. He enters and remains in the third jhana, of which the noble ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be un-pervaded with cool water; even so, the monk permeates...this very body with the pleasure divested of rapture. There is nothing of his entire body un-pervaded 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, un-factual, unrighteous, and blameworthy.
"And furthermore, with the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and 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 un-pervaded 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, un-factual, unrighteous, and blameworthy.
Insight Knowledge
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and 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, un-factual, unrighteous, and blameworthy.
The Mind-made Body
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and 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, un-factual, unrighteous, and blameworthy.
Supernormal Powers
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supernormal powers. He wields manifold supernormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and 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 and strokes even the sun and moon, so mighty and 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the modes of supernormal 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, un-factual, unrighteous, and blameworthy.
Clairaudience
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and 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, and 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the divine ear-element. He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and 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, un-factual, unrighteous, and blameworthy.
Mind Reading
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and 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 un-enlarged mind as an un-enlarged 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 un-concentrated mind as an un-concentrated 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and 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, un-factual, unrighteous, and blameworthy.
Recollection of Past Lives
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and 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 eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and 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 and 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 and 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 and 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives...in their modes and 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, un-factual, unrighteous, and blameworthy.
The Passing Away and Re-appearance of Beings
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma: 'These beings -- who were endowed with bad conduct of body, speech, and 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, and 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 and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma. 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma...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, un-factual, unrighteous, and blameworthy.
The Ending of Mental Fermentations
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, 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, and unsullied -- where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, 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, un-factual, unrighteous, and blameworthy."
When this was said, the Brahmin 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 and 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 had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gotama has -- through many lines of reasoning -- made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and 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."