Reading guide
A narrative discourse, breaking the chapter's pattern
Unlike AN 5.91–98's mostly bare formulaic lists, this discourse gives a named setting (Kosambī, Ghosita's Monastery), multiple speakers, and a full story before arriving at its closing teaching.
Kakudha's rebirth, and the frame story
Kakudha, a Koliyan and Venerable Mahāmoggallāna's own lay supporter, has recently died and been reborn as a ‘mind-made’ god of considerable size, who nonetheless ‘doesn't obstruct himself or others’ despite this size — a detail worth noting simply as the text's own account of celestial embodiment, without further claims about its literal status.
Devadatta's fixed desire, and the loss of psychic power
Kakudha reports to Moggallāna that Devadatta formed a fixed intention to lead the mendicant Saṅgha himself, and that the instant this thought arose, he lost his psychic power (iddhi). Devadatta is a recurring, historically significant rival figure in the early canon, traditionally associated with attempting to seize leadership of the Saṅgha and eventually causing a schism; this discourse presents one specific, striking claim about the psychological mechanism of his downfall — that the desire for control itself, the moment it arose, cost him a power he had genuinely possessed.
The Buddha's careful verification, and his warning
Before accepting Kakudha's report, the Buddha specifically asks Moggallāna whether he verified telepathically that everything the godling said was true; only after Moggallāna confirms this does the Buddha say ‘mark these words’ twice and predict that Devadatta will expose himself through his own actions — a notable moment of the Buddha modeling verification rather than simply accepting a secondhand report, even from a genuinely reliable source.
Five teachers, four of them protected by disciples
The discourse's main teaching: four types of teacher, each impure in one respect (conduct, livelihood, teaching, answers, or knowledge and vision) while falsely claiming purity, whose disciples know the truth but cover for them — not out of genuine belief, but from a stated, almost cynical calculation (‘they wouldn't like it if we told the laypeople… they will be recognized by their own deeds’) — a portrait of institutional complicity structurally related to the imitation dynamic (diṭṭhānugati) already seen at AN 5.79 and 5.88.
The Buddha's own transparency, and the chapter's close
The discourse closes with the Buddha describing himself, point for point, in the same five categories, each time stating plainly that his disciples do not cover for him and he does not expect them to — the implicit claim being that needing no protective cover-up is itself the mark of a genuine teacher. The colophon ‘Dasamaṁ. Kakudhavaggo pañcamo’ and the chapter's mnemonic verse close the chapter, following the mechanism already explained in full at AN 5.10.
Key terms
The text
Kakudha's rebirth
§1So 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. His incarnation was two or three times the size of a Magadhan village with its fields. But with that incarnation he didn’t obstruct himself or others.
Devadatta's fixed desire, reported
§2Then the godling 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 godling Kakudha said. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right side, before vanishing right there.
Moggallāna reports to the Buddha
§3Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.
The Buddha's verification and warning
§4“But Moggallāna, did you encompass the godling 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.
Five flawed teachers, and their disciples' cover
§5Moggallāna, 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. They themselves 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.
§6Furthermore, 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. They themselves 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.
§7Furthermore, 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. They themselves 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.
§8Furthermore, 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. They themselves 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.
§9Furthermore, 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. They themselves 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.
The Buddha's own transparency
§10But 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.”
Self-check quiz
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