The Chapter with Kakudha
AN 5.91 Accomplishments (1st) Paṭhamasampadāsutta
"Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments."
AN 5.92 Accomplishment (2nd) Dutiyasampadāsutta
"Mendicants, there are five accomplishments. What five? Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the five accomplishments."
AN 5.93 Declarations Byākaraṇasutta
"Mendicants, there are five ways of declaring enlightenment. What five? One declares enlightenment out of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or out of overestimation. Or one declares enlightenment rightly. These are the five ways of declaring enlightenment."
AN 5.94 Living Comfortably Phāsuvihārasutta
"Mendicants, there are these five ways of living comfortably. What five? It's when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption ... third absorption ... fourth absorption ... They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. These are the five ways of living comfortably."
AN 5.95 Unshakable Akuppasutta
"Mendicants, a mendicant who has five things will soon penetrate the unshakable. What five? It's when a mendicant has attained the textual analysis of meaning, text, terminology, and eloquence, and they review the extent of their mind's freedom. A mendicant who has these five things will soon penetrate the unshakable."
AN 5.96 Remembering What You've Learned Sutadharasutta
"Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five?
It's when a mendicant has few requirements and duties, and is unburdensome and contented with life's necessities.
They eat little, not devoted to filling their stomach.
They are rarely drowsy, and are dedicated to wakefulness.
They're very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.
They review the extent of their mind's freedom.
A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable."
AN 5.97 Talk Kathāsutta
"Mendicants, a mendicant developing mindfulness of breathing who has five things will soon penetrate the unshakable. What five?
It's when a mendicant has few requirements and duties, and is unburdensome and contented with life's necessities.
They eat little, not devoted to filling their stomach.
They are rarely drowsy, and are dedicated to wakefulness.
They get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.
They review the extent of their mind's freedom.
A mendicant developing mindfulness of breathing who has these five things will soon penetrate the unshakable."
AN 5.98 In the Wilderness Āraññakasutta
"Mendicants, a mendicant practicing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It's when a mendicant has few requirements and duties, and is unburdensome and contented with life's necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are dedicated to wakefulness. They live in the wilderness, in remote lodgings. They review the extent of their mind's freedom. A mendicant practicing mindfulness of breathing who has these five things will soon penetrate the unshakable."
AN 5.99 The Lion Sīhasutta
"Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four quarters, and roars his lion's roar three times. Then he sets out on the hunt. If he strikes an elephant, he does it carefully, not carelessly. If he strikes a buffalo ... a cow ... a leopard ... or any smaller creatures---even a hare or a cat---he does it carefully, not carelessly. Why is that? Thinking: 'May I not lose my way.'
'Lion' is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion's roar. When the Realized One teaches the monks ... nuns ... laymen ... laywomen ... or ordinary people---even food-carriers and hunters---he teaches them carefully, not carelessly. Why is that? Because the Realized One has respect and reverence for the teaching."
AN 5.100 With Kakudha Kakudhatherasutta
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. He was reincarnated in a life-form that was two or three times the size of a Magadhan village with its fields. But with that life-form he didn't obstruct himself or others.
Then the god 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's what the god Kakudha said. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right side, before vanishing right there.
Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.
"But Moggallāna, did you comprehend the god Kakudha's mind, and know that everything he says is correct and not otherwise?"
"Indeed I did, sir."
"Mark these words, Moggallāna! Mark these words! Now that futile man Devadatta will expose himself by his own deeds.
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. A person 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. A person 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. A person 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. A person 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. A person 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.' 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. 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."