English
you often uttered this exclamation: 'Oh, happiness! Oh, happiness!'?" "Formerly, venerable sir, when I was a king, within the inner palace there was well-arranged protection. Outside the inner palace there was well-arranged protection. Within the city there was well-arranged protection. Outside the city there was well-arranged protection. Within the country there was well-arranged protection. Outside the country there was well-arranged protection. Though thus protected and guarded, venerable sir, I lived fearful, agitated, suspicious, and terrified. But now, venerable sir, alone, even when gone to the forest, even when gone to the root of a tree, even when gone to an empty dwelling, I am fearless, unagitated, unsuspicious, unterrified, and unconcerned." Oh, with a mind like a deer, I live on what others give, with a mind like a deer. This is the reason, venerable sir, that I, seeing this advantage, whether gone to the forest, or to the root of a tree, or to an empty house, constantly utter this exclamation: ‘Oh, what happiness! Oh, what happiness!’” Then the Blessed One, understanding this matter, on that occasion, uttered this exclamation: [udā. 20] “In whom there are no angers within, and who has transcended becoming and non-becoming; That one, free from fear, happy, sorrowless, the gods do not experience for seeing.” The Story of Devadatta 333. Then the Blessed One, having stayed in Anupiya as long as he wished, set out on tour towards Kosambī. Journeying by stages, he arrived at Kosambī. There, the Blessed One dwelt in Kosambī, in Ghositārāma. Then Devadatta, being in seclusion, having retired, this thought arose in his mind: “Whom should I please, so that when he is pleased with me, much gain and honor will arise?” Then Devadatta thought: “This Prince Ajātasattu is young and will be fortunate in the future. What if I were to please Prince Ajātasattu? When he is pleased with me, much gain and honor will arise.” Then Devadatta, having put his lodging in order, taking his bowl and robe, set out towards Rājagaha. Journeying by stages, he arrived at Rājagaha. Then Devadatta, having withdrawn his own appearance, and having created the appearance of a young boy, appeared on the lap of Prince Ajātasattu, wearing a snake-belt. Then Prince Ajātasattu was frightened, disturbed, suspicious, terrified. Then Devadatta said to Prince Ajātasattu: “Are you afraid of me, prince?” “Yes, I am afraid. Who are you?” “I am Devadatta.” “If, venerable sir, you are the venerable Devadatta, then please appear in your own form.” Then Devadatta, having withdrawn the appearance of a young boy, s He stood before Prince Ajātasattu, wearing a robe, bowl, and outer robe. Then Prince Ajātasattu, impressed by Devadatta's psychic power, went to attend him morning and evening with five hundred chariots, and five hundred portions of rice were brought as offerings. Then Devadatta, overwhelmed by gain, honor, and fame, his mind consumed, such a desire arose: "I will lead the community of monks!" Immediately upon that thought arising, Devadatta lost that psychic power. At that time, Kakudha the Koliyan, an attendant of Venerable Mahāmoggallāna, had recently passed away and was reborn in a mind-made body. Such was his attainment of self: it was like two or three Magadhan village fields. With that attainment of self, he neither harmed himself nor others. Then Kakudha the devaputta approached Venerable Mahāmoggallāna. Having approached and saluted Venerable Mahāmoggallāna, he stood to one side. Standing to one side, Kakudha the devaputta said this to Venerable Mahāmoggallāna: "Devadatta, Venerable Sir, overwhelmed by gain, honor, and fame, his mind consumed, such a desire arose: 'I will lead the community of monks!' Immediately upon that thought arising, Venerable Sir, Devadatta lost that psychic power." This is what Kakudha the devaputta said. Having said this, and having saluted Venerable Mahāmoggallāna and circumambulated him clockwise, he vanished right there. Then Venerable Mahāmoggallāna approached the Blessed One. Having approached and saluted the Blessed One, he sat down to one side. Sitting to one side, Venerable Mahāmoggallāna said this to the Blessed One: "Kakudha, Venerable Sir, the Koliyan, my attendant, had having died from here, he was reborn in a certain mind-made body. His acquisition of being was such – just like two or three Magadhan village fields. By that acquisition of being, he neither harms himself nor others. Then, venerable sir, Kakudha the devaputta approached me, having approached, he saluted me and stood to one side. Standing to one side, venerable sir, Kakudha the devaputta said this to me: ‘Venerable sir, for Devadatta, overcome by gain, honor, and fame, with his mind consumed, such a wish arose: “I shall lead the community of bhikkhus.” As soon as that thought arose, venerable sir, Devadatta was deprived of that psychic power.’ This is what Kakudha the devaputta said, venerable sir. Having said this, he saluted me, circumambulated me respectfully, and vanished right there.” “Now, Moggallāna, is Kakudha the devaputta known to you, having encompassed his mind with your mind? Whatever Kakudha the devaputta says, is all that true, not otherwise?” “Venerable sir, Kakudha the devaputta is known to me, having encompassed his mind with my mind. Whatever Kakudha the devaputta says, all that is true, not otherwise.” “Guard this speech, Moggallāna. Guard this speech, Moggallāna. Now that foolish man will reveal himself by himself. Discourse on Five Teachers “Moggallāna, there are these five teachers, existing, found in the world. Which five? Here, Moggallāna, a certain teacher, being impure in conduct, claims, ‘I am pure in conduct,’ ‘My conduct is pure, cleansed, unblemished.’ His disciples know him thus: ‘Indeed, this venerable teacher, being impure in conduct, claims, ‘I am pure in conduct,’ ‘My conduct is pure, cleansed, unblemished.’ If we were to tell the householders, it would not be pleasing to him. And whatever... what is displeasing to him, how could we treat him with that? He is content, however, with robes, almsfood, lodging, and medicines for the sick – by what you do, by that you will be known. Such a teacher, Moggallāna, his disciples protect in regard to conduct; and such a teacher expects protection in regard to conduct from his disciples. Again, Moggallāna, here, some teacher, though his livelihood is impure, claims, ‘My livelihood is pure’ and ‘My livelihood is pure, cleansed, unblemished.’ His disciples know him thus: ‘This venerable teacher, though his livelihood is impure, claims, ‘My livelihood is pure’ and ‘My livelihood is pure, cleansed, unblemished.’ If we were to tell the laypeople, it would not be pleasing to him. What is displeasing to him, how could we treat him with that? He is content, however, with robes, almsfood, lodging, and medicines for the sick – by what you do, by that you will be known. Such a teacher, Moggallāna, his disciples protect in regard to livelihood; and such a teacher expects protection in regard to livelihood from his disciples. Again, Moggallāna, here, some teacher, though his teaching of Dhamma is impure, claims, ‘My teaching of Dhamma is pure’ and ‘My teaching of Dhamma is pure, cleansed, unblemished.’ His disciples know him thus: ‘This venerable teacher, though his teaching of Dhamma is impure, claims, ‘My teaching of Dhamma is pure’ and ‘My teaching of Dhamma is pure, cleansed, unblemished.’ If we were to tell the laypeople, it would not be pleasing to him. What is displeasing to him, how could we treat him with that? He is content, however, with robes, almsfood, lodging, and medicines for the sick – whatever you do, you yourself will be known by that.” Such a teacher, Moggallāna, is protected by his disciples from his teaching of the Dhamma; and such a teacher expects protection from his disciples regarding his teaching of the Dhamma. Again, Moggallāna, here some teacher, being impure in his explanations, claims, “I am pure in my explanations,” and “My explanations are pure, clear, and undefiled.” His disciples know him thus: “This venerable teacher, being impure in his explanations, claims, ‘I am pure in my explanations,’ and ‘My explanations are pure, clear, and undefiled.’ If we were to tell the laypeople, it would not be pleasing to him. And that which is unpleasing to him, how could we treat him with that? He is content with robes, almsfood, lodging, and medicine for the sick – what you do, you yourself will be known by that.” Such a teacher, Moggallāna, is protected by his disciples from his explanations; and such a teacher expects protection from his disciples regarding his explanations. Again, Moggallāna, here some teacher, being impure in his knowledge and vision, claims, “I am pure in my knowledge and vision,” and “My knowledge and vision are pure, clear, and undefiled.” His disciples know him thus: “This venerable teacher, being impure in his knowledge and vision, claims, ‘I am pure in my knowledge and vision,’ and ‘My knowledge and vision are pure, clear, and undefiled.’ If we were to tell the laypeople, it would not be pleasing to him. And that which is unpleasing to him, how could we treat him with that? He is content with robes, almsfood, lodging, and medicine for the sick – what you do, you yourself will be known by that.” Such a teacher, Moggallāna, is protected by his disciples from his knowledge and vision; And such a teacher Would expect protection From his disciples Regarding his knowledge and vision. These, Moggallāna, Are the five teachers Existing in the world. But I, Moggallāna, Being pure in conduct, Declare, 'I am pure in conduct,' And 'My conduct is pure, Clear, unblemished.' And my disciples do not protect me Regarding my conduct; Nor do I expect protection From my disciples Regarding my conduct. Being pure in livelihood... Being pure in teaching the Dhamma... Being pure in explanation...