So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s supporter—had recently passed away and been reborn in a certain host of mind-made gods. His incarnation was two or three times the size of a Magadhan village with its fields.
But with that incarnation he didn’t obstruct himself or others. Then the godling Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side, and said to him, “Sir, this fixed desire arose in Devadatta:
‘I shall lead the mendicant Saṅgha.’ And as that thought arose, Devadatta lost that psychic power.” That is what the godling Kakudha said. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right, before vanishing right there.
Moggallāna, there are these five teachers found in the world. What five? Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’ But their disciples know:
‘This teacher has impure ethical conduct, but claims to be ethically pure. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick.
They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s conduct, and the teacher expects them to do so. Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’
But their disciples know: ‘This teacher has impure livelihood, but claims to have pure livelihood. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like?
But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s livelihood, and the teacher expects them to do so.
Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure teaching, but claims to have pure teaching.
They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’
The disciples of such a teacher cover up their teacher’s teaching, and the teacher expects them to do so. Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’
But their disciples know: ‘This teacher has impure answers, but claims to have pure answers. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like?
But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s answers, and the teacher expects them to do so.
Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision.
They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’
The disciples of such a teacher cover up their teacher’s knowledge and vision, and the teacher expects them to do so. These are the five teachers found in the world. But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’
My disciples don’t cover up my conduct, and I don’t expect them to. I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ My disciples don’t cover up my livelihood, and I don’t expect them to. I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’
PL
Na ca maṁ sāvakā sīlato rakkhanti, na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. Na ca maṁ sāvakā ājīvato rakkhanti, na cāhaṁ sāvakehi ājīvato rakkhaṁ paccāsīsāmi. Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.
EN
My disciples don’t cover up my teaching, and I don’t expect them to. I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ My disciples don’t cover up my answers, and I don’t expect them to.
PL
Na ca maṁ sāvakā dhammadesanato rakkhanti, na cāhaṁ sāvakehi dhammadesanato rakkhaṁ paccāsīsāmi. Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Na ca maṁ sāvakā veyyākaraṇato rakkhanti, na cāhaṁ sāvakehi veyyākaraṇato rakkhaṁ paccāsīsāmi.
EN
I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”
PL
Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti. Dasamaṁ. Kakudhavaggo pañcamo.
PL
Tassuddānaṁ Dve sampadā byākaraṇaṁ, phāsu akuppapañcamaṁ; Sutaṁ kathā āraññako,
So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s supporter—had recently passed away and been reborn in a certain host of mind-made gods. His incarnation was two or three times the size of a Magadhan village with its fields.
But with that incarnation he didn’t obstruct himself or others. Then the godling Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side, and said to him, “Sir, this fixed desire arose in Devadatta:
‘I shall lead the mendicant Saṅgha.’ And as that thought arose, Devadatta lost that psychic power.” That is what the godling Kakudha said. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right, before vanishing right there.
Moggallāna, there are these five teachers found in the world. What five? Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’ But their disciples know:
‘This teacher has impure ethical conduct, but claims to be ethically pure. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick.
They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s conduct, and the teacher expects them to do so. Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’
But their disciples know: ‘This teacher has impure livelihood, but claims to have pure livelihood. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like?
But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s livelihood, and the teacher expects them to do so.
Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure teaching, but claims to have pure teaching.
They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’
The disciples of such a teacher cover up their teacher’s teaching, and the teacher expects them to do so. Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’
But their disciples know: ‘This teacher has impure answers, but claims to have pure answers. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like?
But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s answers, and the teacher expects them to do so.
Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision.
They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’
The disciples of such a teacher cover up their teacher’s knowledge and vision, and the teacher expects them to do so. These are the five teachers found in the world. But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’
My disciples don’t cover up my conduct, and I don’t expect them to. I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ My disciples don’t cover up my livelihood, and I don’t expect them to. I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’
PL
Na ca maṁ sāvakā sīlato rakkhanti, na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. Na ca maṁ sāvakā ājīvato rakkhanti, na cāhaṁ sāvakehi ājīvato rakkhaṁ paccāsīsāmi. Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.
EN
My disciples don’t cover up my teaching, and I don’t expect them to. I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ My disciples don’t cover up my answers, and I don’t expect them to.
PL
Na ca maṁ sāvakā dhammadesanato rakkhanti, na cāhaṁ sāvakehi dhammadesanato rakkhaṁ paccāsīsāmi. Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Na ca maṁ sāvakā veyyākaraṇato rakkhanti, na cāhaṁ sāvakehi veyyākaraṇato rakkhaṁ paccāsīsāmi.
EN
I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”
PL
Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti. Dasamaṁ. Kakudhavaggo pañcamo.
PL
Tassuddānaṁ Dve sampadā byākaraṇaṁ, phāsu akuppapañcamaṁ; Sutaṁ kathā āraññako,
Sutraya