“Bhikkhus, there are these five accomplishments. What five? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in learning, accomplishment in generosity, and accomplishment in wisdom. These are the five accomplishments.”
“Bhikkhus, there are these five accomplishments. What five? Accomplishment in virtuous behavior, accomplishment in concentration, accomplishment in wisdom, accomplishment in liberation, and accomplishment in the knowledge and vision of liberation. These are the five accomplishments.”
“Bhikkhus, there are these five declarations of final knowledge. What five? (1) One declares final knowledge because of one’s dullness and stupidity; (2) one declares final knowledge because one has evil desires and is motivated by desire; (3) one declares final knowledge because one is mad and mentally deranged; (4) one declares final knowledge because one overrates oneself; and (5) one correctly declares final knowledge. These are the five declarations of final knowledge.”
“Bhikkhus, there are these five kinds of dwelling at ease. What five? (1) Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna ... (2) ... the second jhāna ... (3) ... the third jhāna ... (4) ... the fourth jhāna. (5) With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. These are the five kinds of dwelling at ease.”
“Bhikkhus, possessing five things, a bhikkhu in no long time penetrates to the unshakable. What five? Here, a bhikkhu has attained the analytical knowledge of meaning, the analytical knowledge of the Dhamma, the analytical knowledge of language, and the analytical knowledge of discernment; and he reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu in no long time penetrates to the unshakable.”
“Bhikkhus, possessing five things, a bhikkhu pursuing mindfulness of breathing in no long time penetrates to the unshakable. What five? (1) Here, a bhikkhu has few undertakings, few tasks, is easy to support, and is easily contented with the requisites of life. (2) He eats little and is intent on abstemiousness regarding food. (3) He is seldom drowsy and is intent on vigilance. (4) He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu pursuing mindfulness of breathing in no long time penetrates to the unshakable.”
“Bhikkhus, possessing five things, a bhikkhu developing mindfulness of breathing in no long time penetrates to the unshakable. What five? (1) Here, a bhikkhu has few undertakings ... (2) He eats little ... (3) He is seldom drowsy ... (4) He gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu developing mindfulness of breathing in no long time penetrates to the unshakable.”
“Bhikkhus, possessing five things, a bhikkhu cultivating mindfulness of breathing in no long time penetrates to the unshakable. What five? (1) Here, a bhikkhu has few undertakings ... (2) He eats little ... (3) He is seldom drowsy... (4) He is a forest dweller who resorts to remote lodgings. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu cultivating mindfulness of breathing in no long time penetrates to the unshakable.”
“Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion’s roar three times. Then he sets out in search of game.
(1) “If he gives a blow to an elephant, he always gives the blow respectfully, not disrespectfully. (2) If he gives a blow to a buffalo ... (3) ... to a cow ... (4) ... to a leopard ... (5) If he gives a blow to any smaller animals, even a hare or a cat, he gives the blow respectfully, not disrespectfully. For what reason? [Thinking:] ‘Let my training not be lost.’
“The lion, bhikkhus, is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. When the Tathāgata teaches the Dhamma to an assembly, this is his lion’s roar. (1) If the Tathāgata teaches the Dhamma to bhikkhus, he teaches it respectfully, not disrespectfully. (2) If the Tathāgata teaches the Dhamma to bhikkhunīs ... (3) ... to male lay followers ... (4) ... to female lay followers, he teaches it respectfully, not disrespectfully. (5) If the Tathāgata teaches the Dhamma to worldlings, even to food-carriers and hunters, he teaches it respectfully, not disrespectfully. For what reason? Because the Tathāgata has respect for the Dhamma, reverence for the Dhamma.”
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. Now on that occasion Kakudha the Koliyan son, the Venerable Mahāmoggallāna’s attendant, had recently died and been reborn among a certain group of mind-made [deities]. His body was two or three times the size of the fields of a Magadhan village, but he did not obstruct either himself or others with that body.
Then the young deva Kakudha approached the Venerable Mahāmoggallāna, paid homage to him, stood to one side, and said to him: “Bhante, such a desire arose in Devadatta: ‘I will take charge of the Saṅgha of bhikkhus.’ And together with the arising of this thought, Devadatta lost that psychic potency.” This is what the young deva Kakudha said. He then paid homage to the Venerable Mahāmoggallāna, circumambulated him keeping the right side toward him, and disappeared right there.
Then the Venerable Mahāmoggallāna approached the Blessed One, paid homage to him, sat down to one side, and reported all that had happened. [The Blessed One said:] “But, Moggallāna, have you encompassed his mind with your mind and understood of the young deva Kakudha: ‘Whatever the young deva Kakudha says is all true and not otherwise’?”
“Yes, Bhante.”
“Take note of this statement, Moggallāna! Now that foolish man will, of his own accord, expose himself.
“There are, Moggallāna, these five kinds of teachers found in the world. What five?
(1) “Here, some teacher whose behavior is unpurified claims: ‘I am one whose behavior is purified. My behavior is purified, cleansed, undefiled.’ His disciples know him thus: ‘This honorable teacher, though of unpurified behavior, claims: “I am one whose behavior is purified. My behavior is purified, cleansed, undefiled.” Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, almsfood, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does.’ His disciples cover up such a teacher with respect to his behavior, and such a teacher expects to be covered up by his disciples with respect to his behavior.
(2) “Again, some teacher whose livelihood is unpurified claims: ‘I am one whose livelihood is purified. My livelihood is purified, cleansed, undefiled.’ His disciples know him thus: ‘This honorable teacher, though of unpurified livelihood, claims: “I am one whose livelihood is purified. My livelihood is purified, cleansed, undefiled.” Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, almsfood, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does.’ His disciples cover up such a teacher with respect to his livelihood, and such a teacher expects to be covered up by his disciples with respect to his livelihood.
(3) “Again, some teacher whose Dhamma teaching is unpurified claims: ‘I am one whose Dhamma teaching is purified. My Dhamma teaching is purified, cleansed, undefiled.’ His disciples know him thus: ‘This honorable teacher, though of unpurified Dhamma teaching, claims: “I am one whose Dhamma teaching is purified. My Dhamma teaching is purified, cleansed, undefiled.” Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, almsfood, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does.’ His disciples cover up such a teacher with respect to his Dhamma teaching, and such a teacher expects to be covered up by his disciples with respect to his Dhamma teaching.
(4) “Again, some teacher whose explanations are unpurified claims: ‘I am one whose explanations are purified. My explanations are purified, cleansed, undefiled.’ His disciples know him thus: ‘This honorable teacher, though giving unpurified explanations, claims: “I am one whose explanations are purified. My explanations are purified, cleansed, undefiled.” Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, almsfood, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does.’ His disciples cover up such a teacher with respect to his explanations, and such a teacher expects to be covered up by his disciples with respect to his explanations.
(5) “Again, some teacher whose knowledge and vision are unpurified claims: ‘I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed, undefiled.’ His disciples know him thus: ‘This honorable teacher, though of unpurified knowledge and vision, claims: “I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed, undefiled.” Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, almsfood, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does.’ His disciples cover up such a teacher with respect to his knowledge and vision, and such a teacher expects to be covered up by his disciples with respect to his knowledge and vision.
“These are five kinds of teachers found in the world.
(1) “But, Moggallāna, I am one whose behavior is purified and I claim: ‘I am one whose behavior is purified. My behavior is purified, cleansed, undefiled.’ My disciples do not cover me up with respect to my behavior, and I do not expect to be covered up by my disciples with respect to my behavior. (2) I am one whose livelihood is purified and I claim: ‘I am one whose livelihood is purified. My livelihood is purified, cleansed, undefiled.’ My disciples do not cover me up with respect to my livelihood, and I do not expect to be covered up by my disciples with respect to my livelihood. (3) I am one whose Dhamma teaching is purified and I claim: ‘I am one whose Dhamma teaching is purified. My Dhamma teaching is purified, cleansed, undefiled.’ My disciples do not cover me up with respect to my Dhamma teaching, and I do not expect to be covered up by my disciples with respect to my Dhamma teaching. (4) I am one whose explanations are purified and I claim: ‘I am one whose explanations are purified. My explanations are purified, cleansed, undefiled.’ My disciples do not cover me up with respect to my explanations, and I do not expect to be covered up by my disciples with respect to my explanations. (5) I am one whose knowledge and vision are purified and I claim: ‘I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed, undefiled.’ My disciples do not cover me up with respect to my knowledge and vision, and I do not expect to be covered up by my disciples with respect to my knowledge and vision.”