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(10) 5. Kakudha Chapter 1. First Accomplishment Discourse 91. “There are, monks, these five accomplishments. Which five? The accomplishment of faith, the accomplishment of virtue, the accomplishment of learning, the accomplishment of generosity, the accomplishment of wisdom – these, monks, are the five accomplishments.” First. 2. Second Accomplishment Discourse 92. “There are, monks, these five accomplishments. Which five? The accomplishment of virtue, the accomplishment of concentration, the accomplishment of wisdom, the accomplishment of liberation, the accomplishment of knowledge and vision of liberation – these, monks, are the five accomplishments.” Second. 3. Declaration Discourse 93. “There are, monks, these five declarations of gnosis. Which five? Through dullness, through delusion, one declares gnosis; with evil wishes, overcome by desire, one declares gnosis; through madness, through mental agitation, one declares gnosis; through conceit, one declares gnosis; one declares gnosis rightly. These, monks, are the five declarations of gnosis.” Third. 4. Comfortable Dwelling Discourse 94. “There are, monks, these five comfortable dwellings. Which five? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, born of seclusion, filled with rapture and joy; with the fading away of applied thought and sustained thought… he enters and dwells in the second jhāna… the third jhāna… the fourth jhāna; with the destruction of the taints, he enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life. These, monks, are the five comfortable dwellings.” Fourth. 5. Imperturbable Discourse 95. “Endowed with five qualities, monks, a monk soon penetrates the imperturbable. With which five? Here, monks, a monk has attained analytical knowledge of meaning, has attained analytical knowledge of phenomena, has attained analytical knowledge of language, has attained analytical knowledge of ready wit, and reviews his mind as it is liberated. Endowed with these five qualities, monks, a monk soon…” he penetrates the imperturbable. The Fifth. 6. The Discourse on One Who Holds the Teachings 96. A monk endowed with five qualities, bhikkhus, cultivating mindfulness of breathing, soon penetrates the imperturbable. Which five? Here, bhikkhus, a monk is unburdensome, has few duties, is easy to support, content with the requisites of life; eats little, devoted to not overeating; has little sloth and torpor, devoted to wakefulness; is learned, a preserver of teachings, a collector of teachings, those teachings that are good in the beginning, good in the middle, good in the end, with meaning and with letter, proclaiming the entirely complete and purified holy life— such teachings are much heard by him, held, familiarized by speech, contemplated by mind, and well-penetrated by view; he reviews his mind as it is liberated. A monk endowed with these five qualities, bhikkhus, cultivating mindfulness of breathing, soon penetrates the imperturbable. The Sixth. 7. The Discourse on Talk 97. A monk endowed with five qualities, bhikkhus, developing mindfulness of breathing, soon penetrates the imperturbable. Which five? Here, bhikkhus, a monk is unburdensome, has few duties, is easy to support, content with the requisites of life; eats little, devoted to not overeating; has little sloth and torpor, devoted to wakefulness; that talk which is conducive to effacement, conducive to the opening up of the mind, namely— talk on fewness of wishes… (and so on)… talk on knowledge and vision of liberation— he is a willing recipient of such talk, a recipient without difficulty, a recipient without trouble; he reviews his mind as it is liberated. A monk endowed with these five qualities, bhikkhus, developing mindfulness of breathing, soon penetrates the imperturbable. The Seventh. 8. The Discourse on the Forest Dweller 98. A monk endowed with five qualities, bhikkhus, making mindfulness of breathing his regular practice, soon penetrates the imperturbable. Which five? Here, bhikk A bhikkhu is unburdensome, of few duties, easy to support, content with life's requisites; of little food, devoted to not being gluttonous; of little sleep, devoted to wakefulness; a forest dweller, with a secluded lodging; he reviews his mind as it is liberated. Indeed, bhikkhus, a bhikkhu endowed with these five qualities, cultivating mindfulness of breathing, will not long hence penetrate the unshakeable.” The Eighth. 9. The Discourse on the Lion 99. “Bhikkhus, the lion, king of beasts, in the evening time, comes forth from his lair; Having come forth from his lair, he stretches; Having stretched, he surveys all four directions; Having surveyed all four directions, he roars the lion’s roar three times; Having roared the lion’s roar three times, he goes forth for prey. Even if he strikes an elephant, he strikes it carefully, not carelessly; Even if he strikes a buffalo, he strikes it carefully, not carelessly; Even if he strikes an ox, he strikes it carefully, not carelessly; Even if he strikes a leopard, he strikes it carefully, not carelessly; Even if he strikes small creatures, down to a rabbit or a cat, he strikes them carefully, not carelessly. For what reason? ‘Lest my strength should fail.’ “Bhikkhus, ‘lion’ is indeed an appellation for the Tathāgata, the Arahant, the Perfectly Self-Awakened One. Indeed, bhikkhus, when the Tathāgata teaches the Dhamma to an assembly, this is his lion’s roar. Even if, bhikkhus, the Tathāgata teaches the Dhamma to bhikkhus, the Tathāgata teaches the Dhamma carefully, not carelessly; Even if, bhikkhus, the Tathāgata teaches the Dhamma to bhikkhunis, the Tathāgata teaches it carefully, teaches the Dhamma, not carelessly; But if, bhikkhus, the Tathāgata teaches the Dhamma to laymen, the Tathāgata teaches the Dhamma carefully, not carelessly; And if, bhikkhus, the Tathāgata teaches the Dhamma to laywomen, the Tathāgata teaches the Dhamma carefully, not carelessly; And if, bhikkhus, the Tathāgata teaches the Dhamma to ordinary people, even to those who carry burdens of food, the Tathāgata teaches the Dhamma carefully, not carelessly. For what reason? Because, bhikkhus, the Tathāgata respects the Dhamma, reveres the Dhamma. The Ninth. 10. Kakudha Thera Sutta 100. Thus have I heard: On one occasion the Blessed One was dwelling in Kosambī, at Ghosita's Park. Now at that time, Kakudha, a Koliyan son, the attendant of the Venerable Mahāmoggallāna, had recently passed away and was reborn in a mind-made body. Such was his acquisition of self: as if two or three Magadhan village-fields. And with that acquisition of self, he neither harmed himself nor harmed others. Then Kakudha the devaputta approached the Venerable Mahāmoggallāna; having approached and paid homage to the Venerable Mahāmoggallāna, he stood to one side. Standing to one side, Kakudha the devaputta said to the Venerable Mahāmoggallāna: "Venerable sir, such a wish arose in Devadatta: 'I will lead the community of bhikkhus.' And with the arising of that thought, Venerable sir, Devadatta was deprived of that psychic power." This is what Kakudha the devaputta said. Having said this, and having paid homage to the Venerable Mahāmoggallāna, and circumambulated him, he vanished right there. Then the Venerable Mahāmoggallāna approached the Blessed One; having approached and paid homage to the Blessed One, he sat to one side. Thus. Seated to one side, the venerable Mahāmoggallāna said this to the Blessed One: "Kakudha by name, sir, the Koliyan's son, my attendant, recently passed away, and has been reborn in a certain mind-made body. His acquisition of a self-existence is such – just as if it were two or three Magadhan village-fields. He, by that acquisition of self-existence, neither harms himself nor others. Then, indeed, sir, Kakudha the devaputta came to where I was; having come, he saluted me and stood to one side. Standing to one side, indeed, sir, Kakudha the devaputta said this to me – ‘Devadatta, sir, had such a wish arise – "I will lead the community of bhikkhus." And with the arising of that thought, sir, Devadatta was deprived of that psychic power.’ This, sir, Kakudha the devaputta said. Having said this, he saluted me, circumambulated me, and vanished right there." "But, Moggallāna, was Kakudha the devaputta known to you, mind encompassing mind – ‘Whatever Kakudha the devaputta speaks, all that is just so, not otherwise’?" "Known to me, sir, is Kakudha the devaputta, mind encompassing mind – ‘Whatever Kakudha the devaputta speaks, all that is just so, not otherwise’." "Guard this speech, Moggallāna! Guard this speech, Moggallāna! Now that foolish man will reveal himself by himself. These five, Moggallāna, are teachers existing, present in the world. Which five? Here, Moggallāna, a certain teacher, being impure in conduct, declares ‘I am pure in conduct,’ ‘My conduct is pure, cleansed, unblemished.’ His disciples know him thus – ‘This venerable teacher, being impure in conduct, declares ‘I am pure in conduct,’ ‘P My virtue is pure, cleansed, unblemished. If we were to tell the householders, it would not please him. That which displeases him, how could we deal with him concerning it? He is content with robes, almsfood, lodging, and medicine for the sick. What he does, by that he will be known. Such a teacher, Moggallāna, his disciples protect regarding his virtue. And such a teacher expects protection from his disciples regarding his virtue. Again, Moggallāna, here, some teacher, though his livelihood is impure, claims: "My livelihood is pure," "My livelihood is pure, cleansed, unblemished." His disciples know him thus: "This venerable teacher, though his livelihood is impure, claims: 'My livelihood is pure,' 'My livelihood is pure,