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the speaker intends to cause his downfall, not his rehabilitation. These, Upāli, are the five factors a bhikkhu should possess for it to be improper to grant him an opportunity. Upāli, it is proper to grant an opportunity to a bhikkhu possessing five factors. Which five? He is conscientious, he is wise, he is in a normal state, the speaker intends his rehabilitation, not his downfall. These, Upāli, are the five factors a bhikkhu should possess for it to be proper to grant him an opportunity. 431. How many factors, venerable sir, should a bhikkhu possess for the Vinaya not to be discussed with him? Upāli, the Vinaya should not be discussed with a bhikkhu possessing five factors. Which five? He does not know the case, he does not know the origin, he does not know the promulgation, he does not know the word-by-word analysis, he does not know the connected discourse. These, Upāli, are the five factors a bhikkhu should possess for the Vinaya not to be discussed with him. Upāli, the Vinaya should be discussed with a bhikkhu possessing five factors. Which five? He knows the case, he knows the origin, he knows the promulgation, he knows the word-by-word analysis, he knows the connected discourse. How many kinds of asking questions, venerable sir? There are five kinds of asking questions, Upāli. Which five? One asks a question out of dullness, out of delusion. One asks a question out of evil desire, overcome by craving. One asks a question out of contempt. One asks a question wishing to know. One asks a question thinking: ‘If, being asked a question, he answers it correctly, that is good; if he does not answer it correctly, I will answer it correctly for him.’ These, Upāli, are the five kinds of asking questions. How many kinds of declarations of gnosis, venerable sir? There are five kinds of declarations of gnosis, Upāli. Which five? One declares gnosis out of dullness, out of delusion. One declares gnosis out of evil desire, overcome by craving. One declares gnosis out of madness, out of mental derangement. One declares gnosis out of conceit. One declares gnosis truly. These, Upāli, are the five kinds of declarations of gnosis. How many kinds of purifications, venerable sir? There are five kinds of purifications, Upāli. Which five? Having recited the introduction, the rest should be recited by ear – this is the first purification. Having recited the introduction, having recited the four defeats, the rest should be recited by ear – this is the second purification. Having recited the introduction, having recited the four defeats, having recited the thirteen Saṅghādisesas, the rest should be recited by ear – this is the third purification. Having recited the introduction, having recited the four defeats, having recited the thirteen Saṅghādisesas, having recited the two Aniyatas, the rest should be recited by ear – this is the fourth purification. The fifth is in detail. These, Upāli, are the five purifications. How many kinds of foods, venerable sir? There are five kinds of foods, Upāli. Which five? Cooked rice, porridge, flour, fish, meat. These, Upāli, are the five kinds of foods. The chapter on Manifestation is finished. From this, the fourth. Its summary – Seen, declared, others, Acceptance, excess; Invitation, acknowledged, Opportunity, and by discussion; Question, another's explanation, Purity, and also food. 5. The Chapter on Taking Oneself ‘‘Venerable sir, by a reprover, by a bhikkhu wishing to reprove another, how many qualities should be reflected upon internally before another is reproved?’’ ‘‘Upāli, by a reprover, by a bhikkhu wishing to reprove another, five qualities should be reflected upon internally before another is reproved. Which five? Upāli, by a reprover, by a bhikkhu wishing to reprove another, this should be reflected upon: ‘Am I indeed pure in bodily conduct? Am I endowed with pure bodily conduct, without flaw, without reproach? Does this quality exist in me, or not?’ If, Upāli, the bhikkhu is not pure in bodily conduct, not endowed with pure bodily conduct, without flaw, without reproach, then there will be those who say to him: ‘Come now, Venerable Sir, first train yourself in bodily conduct!’ – that is what they will say to him. ‘‘Furthermore, Upāli, by a reprover, by a bhikkhu wishing to reprove another, this should be reflected upon: ‘Am I indeed pure in verbal conduct? Am I endowed with pure verbal conduct, without flaw, without reproach? Does this quality exist in me, or not?’ If, Upāli, the bhikkhu is not pure in verbal conduct, not endowed with pure verbal conduct, without flaw, without reproach, then there will be those who say to him: ‘Come now, Venerable Sir, first train yourself in verbal conduct!’ – that is what they will say to him. ‘‘Furthermore, Upāli, by a reprover, by a bhikkhu wishing to reprove another, this should be reflected upon: ‘Is my mind indeed established in loving-kindness towards my fellow practitioners, without ill-will? Does this quality exist in me, or not?’ If, Upāli, the bhikkhu's mind is not established in loving-kindness towards his fellow practitioners, without ill-will, then there will be speakers say: ‘Come now, venerable sir, establish a mind of loving-kindness towards your fellow practitioners.’ Thus they are the speakers. Furthermore, Upāli, by a reproving monk who wishes to reprove another, thus it should be reflected upon: ‘Am I indeed learned, a holder of what is heard, an accumulator of what is heard? Those teachings beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, entirely complete, perfectly pure, proclaiming the holy life— are such teachings for me well-heard, held, familiar by word, contemplated by mind, well-penetrated by view? Is this teaching present in me or not?’ If, Upāli, the monk is not learned, a holder of what is heard, an accumulator of what is heard— those teachings beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, entirely complete, perfectly pure, proclaiming the holy life— if such teachings for him are not well-heard, held, familiar by word, contemplated by mind, well-penetrated by view— for him, speakers say: ‘Come now, venerable sir, learn the scriptures!’ Thus they are the speakers. Furthermore, Upāli, by a reproving monk who wishes to reprove another, thus it should be reflected upon: ‘Are both my Pātimokkhas well-received in detail, well-divided, well-recited, well-determined, according to the suttas and their explanations? Is this teaching present in me or not?’ If, Upāli, for the monk both Pātimokkhas are not well-received in detail, well-divided, well-recited, well-determined, according to the suttas and their explanations— if, being asked: ‘But where, friend, was this said by the Blessed One?’ he cannot provide (the answer)— for him, speakers say: ‘Come now, venerable sir, learn the Vinaya!’ Thus they are the speakers. By a reproving monk, Upāli, who wishes to reprove another, having reflected upon these five qualities inwardly, another should be reproved. "By a bhikkhu, venerable sir, who wishes to admonish another, how many qualities should be established within himself before admonishing another?" "By a bhikkhu, Upāli, who wishes to admonish another, five qualities should be established within himself before admonishing another. Which five? 'I will speak at the right time, not at the wrong time; I will speak what is factual, not what is not factual; I will speak gently, not harshly; I will speak what is beneficial, not what is unbeneficial; I will speak with a mind of loving-kindness, not with inner ill-will' – By a bhikkhu, Upāli, who wishes to admonish another, these five qualities should be established within himself before admonishing another." "By a bhikkhu, venerable sir, who wishes to admonish another, how many qualities should be kept in mind within himself before admonishing another?" "By a bhikkhu, Upāli, who wishes to admonish another, five qualities should be kept in mind within himself before admonishing another. Which five? Compassion, wishing for welfare, sympathy, desire for emergence from offense, and respect for the Vinaya – By a bhikkhu, Upāli, who wishes to admonish another, these five qualities should be kept in mind within himself before admonishing another." "With how many factors, venerable sir, is a bhikkhu endowed, for whom it is not proper to perform the 'asking for an opportunity' (okāsakamma)?" "With five factors, Upāli, is a bhikkhu endowed, for whom it is not proper to perform the 'asking for an opportunity'. Which five? He has impure bodily conduct, he has impure verbal conduct, he has an impure livelihood, he is foolish and undeveloped, he is not capable of giving an answer when questioned – With these five factors, Upāli, is a bhikkhu endowed, for whom it is not proper to perform the 'asking for an opportunity'. With five factors, Upāli, is a bhikkhu endowed, for whom it is proper to perform the 'asking for an opportunity'. Which five? He has pure bodily conduct, he has pure verbal conduct, he has a pure livelihood, he is wise, ...he is skilled, capable, when questioned, to give an answer. Indeed, Upāli, a bhikkhu endowed with these five qualities, is fit to perform the 'asking for permission'. "Venerable sir, by a bhikkhu wishing to take up a self-appropriation, with how many qualities should a self-appropriation be taken up?" "Upāli, by a bhikkhu wishing to take up a self-appropriation, a self-appropriation endowed with five qualities should be taken up. Which five? Upāli, by a bhikkhu wishing to take up a self-appropriation, it should be reflected upon thus: 'This self-appropriation that I wish to take up, is it indeed the right time to take up this self-appropriation, or not?' If, Upāli, the bhikkhu reflecting thus knows: 'It is not the time to take up this self-appropriation, it is not the right time,'