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he does not know the origin, he does not know the designation, he does not know the re-application of terms, he does not know the sequence of discourse – Indeed, Upāli, a bhikkhu endowed with these five qualities should not speak in the Sangha. Upāli, a bhikkhu endowed with five qualities should speak in the Sangha. By which five? He knows the case, he knows the origin, he knows the designation, he knows the re-application of terms, he knows the sequence of discourse – Indeed, Upāli, a bhikkhu endowed with these five qualities should speak in the Sangha. Again, Upāli, a bhikkhu endowed with five qualities should not speak in the Sangha. By which five? He goes by way of desire, he goes by way of hatred, he goes by way of delusion, he goes by way of fear, and he is shameless – Indeed, Upāli, a bhikkhu endowed with these five qualities should not speak in the Sangha. Upāli, a bhikkhu endowed with five qualities should speak in the Sangha. By which five? He does not go by way of desire, he does not go by way of hatred, he does not go by way of delusion, he does not go by way of way of fear, and he is conscientious – Indeed, Upāli, a bhikkhu endowed with these five qualities should speak in the Sangha. A monk endowed with qualities should speak in the Saṅgha. Furthermore, Upāli, a monk endowed with five qualities should not speak in the Saṅgha. Which five? He goes by way of desire, he goes by way of aversion, he goes by way of delusion, he goes by way of fear, and he is unskilled in the Vinaya – Indeed, Upāli, a monk endowed with these five qualities should not speak in the Saṅgha. Upāli, a monk endowed with five qualities should speak in the Saṅgha. Which five? He does not go by way of desire, he does not go by way of aversion, he does not go by way of delusion, he does not go by way of fear, and he is skilled in the Vinaya – Indeed, Upāli, a monk endowed with these five qualities should speak in the Saṅgha. Furthermore, Upāli, a monk endowed with five qualities should not speak in the Saṅgha. Which five? He does not know the motion, he does not know the procedure for the motion, he does not know the announcement of the motion, he does not know the calming of the motion, he does not know the settling of the motion – Indeed, Upāli, a monk endowed with these five qualities should not speak in the Saṅgha. Upāli, a monk endowed with five qualities should speak in the Saṅgha. Which five? He knows the motion, he knows the procedure for the motion, he knows the announcement of the motion, he knows the calming of the motion, he knows the settling of the motion – Indeed, Upāli, a monk endowed with these five qualities should speak in the Saṅgha. Furthermore, Upāli, a monk endowed with five qualities should not speak in the Saṅgha. Which five? He does not know the Sutta, he does not know what accords with the Sutta, he does not know the Vinaya, he does not know what accords with the Vinaya, and he is not skilled in what is proper and improper – Indeed, Upāli, a monk endowed with these five qualities should not speak in the Saṅgha. Upāli, a monk endowed with five qualities should speak in the Saṅgha. Which five? He knows the Sutta, he knows what accords with the Sutta, knows the Dhamma, knows the Vinaya, knows what accords with the Vinaya, and is skilled in what is proper and improper – by a bhikkhu possessed of these five qualities, Upāli, should one speak in the Sangha. And by others, Upāli, by a bhikkhu possessed of five qualities, should one not speak in the Sangha. Which five? does not know the Dhamma, does not know what accords with the Dhamma, does not know the Vinaya, does not know what accords with the Vinaya, and is not skilled in what comes before and after – by a bhikkhu possessed of these five qualities, Upāli, should one not speak in the Sangha. By a bhikkhu possessed of five qualities, Upāli, should one speak in the Sangha. Which five? knows the Dhamma, knows what accords with the Dhamma, knows the Vinaya, knows what accords with the Vinaya, and is skilled in what comes before and after – by a bhikkhu possessed of these five qualities, Upāli, should one speak in the Sangha. The Chapter on Speaking is finished, the third. Its summary: Offence, dispute, forceful offence, knowing; Act, basis, and shameless; and unskilled in the motion; does not know the Sutta, the Dhamma, thus the third chapter's collection. 4. The Chapter on Declaring Views 425. "How many, venerable sir, are unrighteous declarations of views?" "These five, Upāli, are unrighteous declarations of views. Which five? One declares a view concerning a non-offence, one declares a view concerning an offence not leading to confession, one declares a view concerning an offence already confessed, one declares a view to four or five (people), one declares a view with a mind of conceit – these, Upāli, are the five unrighteous declarations of views. "These five, Upāli, are righteous declarations of views. Which five? One declares a view concerning an offence, one declares a view concerning an offence leading to confession, one declares a view concerning an offence not yet confessed, one does not declare a view to four or five (people), one does not declare a view with a mind of conceit – these, Upāli, are the five righteous declarations of views. "And others, Upāli, five unrighteous declarations of views... declarations. Which five? One declares a view in the presence of one of different communion, one declares a view in the presence of one standing in a different boundary, one declares a view in the presence of one not in good standing, one declares a view by four or five [persons], one declares a view with mind and thought – these, Upāli, are the five unrighteous declarations of view. “These five, Upāli, are righteous declarations of view. Which five? One declares a view in the presence of one of the same communion, one declares a view in the presence of one standing in the same boundary, one declares a view in the presence of one in good standing, one does not declare a view by four or five [persons], one does not declare a view with mind and thought – these, Upāli, are the five righteous declarations of view.” 426. “How many, venerable sir, are unrighteous acceptances?” “These five, Upāli, are unrighteous acceptances. Which five? That which is given by body is not accepted by body, that which is given by body is not accepted by something connected to the body, that which is given by something connected to the body is not accepted by body, that which is given by something connected to the body is not accepted by something connected to the body, that which is given as a relinquishment is not accepted by body or by something connected to the body – these, Upāli, are the five unrighteous acceptances. “These five, Upāli, are righteous acceptances. Which five? That which is given by body is accepted by body, that which is given by body is accepted by something connected to the body, that which is given by something connected to the body is accepted by body, that which is given by something connected to the body is accepted by something connected to the body, that which is given as a relinquishment is accepted by body or by something connected to the body – these, Upāli, are the five righteous acceptances.” 427. “How many, venerable sir, are not surplus?” “These five, Upāli, are not surplus. Which five? It is made unsuitable, it is made unaccepted, it is made undeclared, it is made outside the arm's reach, this is enough for all This is said: "These, Upāli, are five not surplus." "These, Upāli, are five surplus. Which five? It is made allowable, it is made received, it is made announced, it is made within arm's reach, it is said 'This is enough for all' – These, Upāli, are five surplus." 428. "By how many modes, Venerable Sir, is invitation known?" "By five modes, Upāli, is invitation known. By which five? Food is known, meal is known, one standing within arm's reach offers it, prohibition is known – By these five modes, Upāli, is invitation known." 429. "How many, Venerable Sir, are unlawful admissions?" "These, Upāli, are five unlawful admissions. Which five? A bhikkhu has committed a pārājika offense, being accused of a pārājika, he admits to having committed a saṅghādisesa offense, the Saṅgha penalizes him with a saṅghādisesa; this is an unlawful admission. A bhikkhu has committed a pārājika offense, being accused of a pārājika, he admits to having committed a pācittiya, or a pāṭidesanīya, or a dukkaṭa offense, the Saṅgha penalizes him with a dukkaṭa; this is an unlawful admission. A bhikkhu has committed a saṅghādisesa, or a pācittiya, or a pāṭidesanīya, or a dukkaṭa offense. Being accused of a dukkaṭa, he admits to having committed a pārājika offense, the Saṅgha penalizes him with a pārājika; this is an unlawful admission. A bhikkhu has committed a dukkaṭa offense, being accused of a dukkaṭa, he admits to having committed a saṅghādisesa, or a pācittiya, or a pāṭidesanīya offense, the Saṅgha penalizes him with a pāṭidesanīya; this is an unlawful admission. These, Upāli, are five unlawful admissions." "These, Upāli, are five lawful admissions. Which five? A bhikkhu has committed a pārājika offense, being accused of a pārājika, he admits to having committed a pārājika offense, the Saṅgha penalizes him with a pārājika. , a righteous admission. A bhikkhu has fallen into a Saṅghādisesa… …or a Pācittiya… …or a Pāṭidesanīya… …or a Dukkaṭa. Being reproached for a Dukkaṭa, he admits having fallen into a Dukkaṭa. The Saṅgha makes him act according to the Dukkaṭa. This is a righteous admission. These, Upāli, are the five righteous admissions. 430. How many factors, venerable sir, should a bhikkhu possess for it to be improper to grant him an opportunity (to speak)? Upāli, it is improper to grant an opportunity to a bhikkhu possessing five factors. Which five? He is shameless, he is foolish, he is not in a normal state,