010.01. Bhikkhus, these five are attainments. What five?

The attainment of faith, virtues, learning, benevolence and wisdom. Bhikkhus, these are the five attainments.

010.02. Bhikkhus, these five are attainments. What five?

The attainment of virtues, concentration, wisdom, release and the knowledge and vision of release. Bhikkhus, these are the five attainments.

010.03. Bhikkhus, perfection is declared in these five ways. What five?

Bhikkhus, perfection is declared owing to stupidity, the slowness to grasp. owing to evil desires, owing to derangement of mind, owing to conceit and rightfully perfection is declared. Bhikkhus, perfection is declared in these five ways.

010.04. Bhikkhus, these five are the pleasant abidings. What five?

Here bhikkhus, the bhikkhu secluding the mind from sensual desires, and evil things, with thoughts and discursive thoughts and with joy and pleantness born of seclusion abides in the first higher state of mind. Overcoming thoughts and discursive thoughts. . . re. . . . abides in the second higher state of mind. . . . re. . . abides in the third higher state of mind. . . . . re. . . . abides in the fourth higher state of mind. Destroying desires and releasing the mind and released through wisdom, he here and now abides having realized. Bhikkhus, these are the five pleasant abidings.

010.05. Bhikkhus, endowed with five things the bhikkhu very quickly penetrates the immovable. What five?

Here, bhikkhus, the bhikkhu arrives at the analysis of logical meanings, the analysis of the Teaching, the analysis of the root of words, arrives at the confidence of speech, and reflects the manner as to how the mind was released. Bhikkhus, endowed with these five things the bhikkhu quickly penetrates and becomes immovable.

010.06. Bhikkhus, the bhikkhu practising in breaths and out breaths endowed with five things quickly penetrates the immovable. What five?

Here, bhikkhus, the bhikkhu not attending on a pupil, has few duties and could be easily provided. Is happy with the requisites of life. Partaking little food is not greedy. Not sleepy is wakeful. Is learned and bears that Teaching which is good at the beginning, in the middle and the end, which is full of meanings in the words and letters that explain the complete and pure holy life. He knows it by word order and touches it with the mind and sees with penetrating insight. And he reflects the manner his mind was released. The bhikkhu practising in breaths and out breaths endowed with these five things quickly penetrates the immovable.

010.07. Bhikkhus, the bhikkhu practising in breaths and out breaths endowed with five things quickly penetrates the immovable. What five?

Here, bhikkhus, the bhikkhu not attending on a pupil, has few duties and could be easily provided. Is happy with the requisites of life. Partaking little food is not greedy. Not sleepy is wakeful. He becomes a gainer for nothing a quick and easy gainer of stories of the higher life such as wanting little, satisfaction, seclusions, not having many associations, arousing effort, talk on virtues, concentration, wisdom, release and knowledge and vision of release. And he reflects the manner his mind was released. The bhikkhu practising in breaths and out breaths endowed with these five things quickly penetrates the immovable.

010.08. Bhikkhus, the bhikkhu making much of in breaths and out breaths endowed with five things quickly penetrates the immovable. What five?

Here, bhikkhus, the bhikkhu not attending on a pupil, has few duties and could be easily provided. Is happy with the requisites of life. Partaking little food is not greedy. Not sleepy is wakeful. He becomes a jungle forest dweller and he reflects the manner his mind was released. The bhikkhu making much of in breaths and out breaths, endowed with these five things quickly penetrates the immovable.

010.09. Bhikkhus, the lion, king of animals coming out of his den yawns, looks in the four directions, roars three times and sets out in search of pasture. He gives a careful blow to a horse, a buffalo, a cow, a leopard, even to a very small living thing, such as a hare. he gives a blow. What is the reason? May my purview not be destroyed.

Bhikkhus, lion is a synonym for the rightfully enlightened, Thus Gone One. Bhikkhus, if the Thus Gone One teaches a gathering, it becomes his lion's roar. When the Thus Gone One teaches the bhikkhus, he does it with careful attention When the Thus Gone One teaches the bhikkhunis, he does it with careful attention. When the Thus Gone One teaches the male lay disciples he does it with careful attention. When the Thus Gone One teaches the female lay disciples he does it with careful attention. When the Thus Gone One teaches the ordinary folk he does it with careful attention. The Thus Gone One teaches even those carrying loads or waiting to hunt, even then he does it, with careful attention. What is the reason? Bhikkhus, the Thus Gone One reveres the Teaching and it is out of reverence for the Teaching.

010.10. I heard thus. At one time The Blessed One was living in Gosita's monastery in Kosambi. At that time a son of the Koliyas named Kakudha attended on venerable Mahàmoggallàna and he had passed away recently. He was reborn as a spiritual being in the form of two or three Magadhan farmers in a field. With that spiritual form he does not trouble himself or others

Kakudha the son of gods approached venerable Mahàmoggallàna, worshipped and stood on a side and said to venerable Mahàmoggallàna: This desire arose to Devadatta. `I will conduct the Community of bhikkhus. ' Venerable sir, as soon as that desire arose to him his psychic powers vanished. Saying this Kakudha the son of the gods worshipped venerable Mahàmoggallàna, circumambulated him and vanished. Then venerable ManaMoggallàna approached The Blessed One, worshipped and sat on a side and said to The Blessed One: Venerable sir, the son of the Koliyas named Kakudha who attended on me passed away recently. He was reborn as a spiritual being in the form of two or three Magadhan farmers in a field. With that spiritual form he does not trouble himself or others

Kakudha the son of gods approached me, worshipped and stood on a side and said - This desire arose to Devadatta. `I will conduct the Community of bhikkhus. ' Venerable sir, as soon as that desire arose to him his psychic powers vanished. Saying this Kakudha the son of the gods worshipped me circumambulated me and vanished. Moggallàna, have you penetrated and seen the mind of Kakudha, the son of the gods with your mind, and are his words the truth or is it different? ß Venerable sir, I have penetrated and seen the mind of Kakudha the son of the gods, and his words are real and not false.

Moggallàna, be careful of those words. Here, the foolish man makes himself manifest. Moggallàna, these five teachers are evident in the world. What five?

Here Moggallàna, a certain Teacher is not virtuous and he acknowledges `I am virtuous, of pure virtues. His disciples know him thus our good teacher is not virtuous but he acknowledges, I am virtuous, my virtues are not blemished. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallàna, the disciples of such a teacher protect the virtues of the teacher. Such a teacher desires the protection of his virtues through his disiples.

Again, Moggallàna, a certain Teacher is of impure livelihood and he acknowledges `My livelihood is pure and unblemished. His disciples know him thus our good teacher is not of right livelihood but he acknowledges, I am of right livelihood, it is not blemished. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallàna, the disciples of such a teacher protect the livelihood of the teacher. Such a teacher desires the protection of his livelihood through his disciples.

Again, Moggallàna, a certain Teacher is of impure Teaching and he acknowledges `My teaching is pure. His disciples know him thus our good teacher's way of teaching is impure, he acknowledges, my way of teaching is not impure and not blemished. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallàna, the disciples of such a teacher protect his way of teaching. Such a teacher desires the protection of his way of teaching through his disiples.

Again, Moggallàna, a certain Teacher's explanations are wrong and he acknowledges `My explanations are correct and pure. His disciples know him thus our good teacher's explanations are wrong but he acknowledges, my explanations are correct. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallàna, the disciples of such a teacher protect the teacher's explanations. Such a teacher desires the protection of his explanations through his disiples.

Again, Moggallàna, a certain Teacher's knowledge and vision is impure and he acknowledges `My knowledge and vision is pure. His disciples know him thus our good teacher's knowledge and vision is incorrect but he acknowledges, my knowledge and vision are not incorrect not blemished. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallàna, the disciples of such a teacher protect the teacher's knowledge and vision. Such a teacher desires the protection of his knowledge and vision through his disiples.

Moggallàna, as for me, my virtues are pure, I acknowledge that my virtues are pure and unblemished. I am not protected for my virtues by my disciples and I do not expect that protection of virtues from my disciples. My livelihood is pure, I acknowledge that my livelihood is pure and unblemished. I am not protected for my livelihood by my disciples and I do not expect that protection of livelihood from my disciples. My method of teaching is pure, I acknowledge that my method of teaching is pure and unblemished. I am not protected for my method of teaching by my disciples and I do not expect that protection of the method of teaching from my disciples. My explanations are pure, I acknowledge that my explanations are pure and unblemished. I am not protected for my explanations by my disciples and I do not expect that protection from my disciples. My knowledge and vision is pure, I acknowledge the purity and unblemished nature of my knowledge and vision. I am not protected for my knowledge and vision by my disciples and I do not expect that protection from my disciples.

TATIYA-PAööâSAKO