[100] On one occasion the Blessed One was dwelling at Kosambī, in Ghosita's Park (Ghositārāma). Now on that occasion Kakudha the Koliyan son (Koḷiyaputta), the attendant of the Venerable Mahāmoggallāna, had recently died and had been reborn in a certain mind-made body (manomaya kāya). His acquisition of individual existence (attabhāvapaṭilābha) was of such a kind that it was like two or three Magadhan village fields; yet by that acquisition of individual existence he neither afflicted himself nor afflicted another.
Then Kakudha the young deva approached the Venerable Mahāmoggallāna; having approached and paid homage to the Venerable Mahāmoggallāna, he stood to one side. Standing to one side, Kakudha the young deva said this to the Venerable Mahāmoggallāna: "Venerable sir, there arose in Devadatta a wish of this kind: 'I shall lead the Saṅgha of bhikkhus.' And, venerable sir, together with the arising of that thought (citta), Devadatta fell away from that psychic power (iddhi)." Thus spoke Kakudha the young deva. Having said this, he paid homage to the Venerable Mahāmoggallāna, circumambulated him keeping him on the right, and vanished right there.
Then the Venerable Mahāmoggallāna approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Mahāmoggallāna said this to the Blessed One: "Venerable sir, Kakudha the Koliyan son, my attendant, recently died and has been reborn in a certain mind-made body. His acquisition of individual existence is of such a kind that it is like two or three Magadhan village fields; yet by that acquisition of individual existence he neither afflicts himself nor afflicts another. Then, venerable sir, Kakudha the young deva approached me; having approached and paid homage to me, he stood to one side. Standing to one side, venerable sir, Kakudha the young deva said this to me: 'Venerable sir, there arose in Devadatta a wish of this kind: "I shall lead the Saṅgha of bhikkhus." And, venerable sir, together with the arising of that thought, Devadatta fell away from that psychic power.' Thus spoke Kakudha the young deva, venerable sir. Having said this, he paid homage to me, circumambulated me keeping me on the right, and vanished right there."
"But, Moggallāna, have you encompassed the mind of Kakudha the young deva with your own mind and understood: 'Whatever Kakudha the young deva says, all of that is just so and not otherwise'?"
"Venerable sir, I have encompassed the mind of Kakudha the young deva with my own mind and understood: 'Whatever Kakudha the young deva says, all of that is just so and not otherwise.'"
"Guard that statement, Moggallāna! Guard that statement, Moggallāna! Now that foolish man will make himself known by himself.
"There are, Moggallāna, these five teachers existing and found in the world. Which five?
"Here, Moggallāna, a certain teacher, being impure in virtue (sīla), claims: 'I am pure in virtue; my virtue is pure, cleansed, undefiled.' His disciples know him thus: 'This worthy teacher, being impure in virtue, claims: "I am pure in virtue; my virtue is pure, cleansed, undefiled." But if we were to inform the householders, it would not be pleasing to him; and how could we treat him with what is displeasing to him? Moreover, he is honored with robes, almsfood, lodging, and medicinal requisites for the sick. Whatever he himself does, by that he himself will be known.' Such a teacher, Moggallāna, his disciples protect with respect to virtue, and such a teacher expects protection from his disciples with respect to virtue.
"Furthermore, Moggallāna, here a certain teacher, being impure in livelihood (ājīva), claims: 'I am pure in livelihood; my livelihood is pure, cleansed, undefiled.' His disciples know him thus: 'This worthy teacher, being impure in livelihood, claims: "I am pure in livelihood; my livelihood is pure, cleansed, undefiled." But if we were to inform the householders, it would not be pleasing to him; and how could we treat him with what is displeasing to him? Moreover, he is honored with robes, almsfood, lodging, and medicinal requisites for the sick. Whatever he himself does, by that he himself will be known.' Such a teacher, Moggallāna, his disciples protect with respect to livelihood, and such a teacher expects protection from his disciples with respect to livelihood.
"Furthermore, Moggallāna, here a certain teacher, being impure in his teaching of the Dhamma, claims: 'I am pure in my teaching of the Dhamma; my teaching of the Dhamma is pure, cleansed, undefiled.' His disciples know him thus: 'This worthy teacher, being impure in his teaching of the Dhamma, claims: "I am pure in my teaching of the Dhamma; my teaching of the Dhamma is pure, cleansed, undefiled." But if we were to inform the householders, it would not be pleasing to him; and how could we treat him with what is displeasing to him? Moreover, he is honored with robes, almsfood, lodging, and medicinal requisites for the sick. Whatever he himself does, by that he himself will be known.' Such a teacher, Moggallāna, his disciples protect with respect to his teaching of the Dhamma, and such a teacher expects protection from his disciples with respect to his teaching of the Dhamma.
"Furthermore, Moggallāna, here a certain teacher, being impure in his exposition (veyyākaraṇa), claims: 'I am pure in my exposition; my exposition is pure, cleansed, undefiled.' His disciples know him thus: 'This worthy teacher, being impure in his exposition, claims: "I am pure in my exposition; my exposition is pure, cleansed, undefiled." But if we were to inform the householders, it would not be pleasing to him; and how could we treat him with what is displeasing to him? Moreover, he is honored with robes, almsfood, lodging, and medicinal requisites for the sick. Whatever he himself does, by that he himself will be known.' Such a teacher, Moggallāna, his disciples protect with respect to his exposition, and such a teacher expects protection from his disciples with respect to his exposition.
"Furthermore, Moggallāna, here a certain teacher, being impure in knowledge and vision (ñāṇadassana), claims: 'I am pure in knowledge and vision; my knowledge (ñāṇa) and vision is pure, cleansed, undefiled.' His disciples know him thus: 'This worthy teacher, being impure in knowledge and vision, claims: "I am pure in knowledge and vision; my knowledge and vision is pure, cleansed, undefiled." But if we were to inform the householders, it would not be pleasing to him; and how could we treat him with what is displeasing to him? Moreover, he is honored with robes, almsfood, lodging, and medicinal requisites for the sick. Whatever he himself does, by that he himself will be known.' Such a teacher, Moggallāna, his disciples protect with respect to knowledge and vision, and such a teacher expects protection from his disciples with respect to knowledge and vision.
"These, Moggallāna, are the five teachers existing and found in the world.
"But I, Moggallāna, being pure in virtue, claim: 'I am pure in virtue; my virtue is pure, cleansed, undefiled.' My disciples do not protect me with respect to virtue, and I do not expect protection from my disciples with respect to virtue. Being pure in livelihood, I claim: 'I am pure in livelihood; my livelihood is pure, cleansed, undefiled.' My disciples do not protect me with respect to livelihood, and I do not expect protection from my disciples with respect to livelihood. Being pure in my teaching of the Dhamma, I claim: 'I am pure in my teaching of the Dhamma; my teaching of the Dhamma is pure, cleansed, undefiled.' My disciples do not protect me with respect to my teaching of the Dhamma, and I do not expect protection from my disciples with respect to my teaching of the Dhamma. Being pure in my exposition, I claim: 'I am pure in my exposition; my exposition is pure, cleansed, undefiled.' My disciples do not protect me with respect to my exposition, and I do not expect protection from my disciples with respect to my exposition. Being pure in knowledge and vision, I claim: 'I am pure in knowledge and vision; my knowledge and vision is pure, cleansed, undefiled.' My disciples do not protect me with respect to knowledge and vision, and I do not expect protection from my disciples with respect to knowledge and vision."
The Kakudha Chapter, the Fifth.
Its summary:
Two on accomplishment, exposition, comfort, with the unshakeable as fifth;
The learned, talk, and the wilderness, with the lion and Kakudha — these are the ten.
The Second Set of Fifty is completed.
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THE THIRD SET OF FIFTY
The Chapter on Dwelling at Ease, the First
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.