English
concerning accomplishment in concentration; he himself is accomplished in wisdom, and is able to explain a question that arises concerning accomplishment in wisdom; he himself is accomplished in liberation, and is able to explain a question that arises concerning accomplishment in liberation; he himself is accomplished in the knowledge and vision of liberation, and is able to explain a question that arises concerning accomplishment in the knowledge and vision of liberation. Bhikkhus, a bhikkhu endowed with these five qualities is fit to live with his fellow practitioners.” The Fourth. 5. Questioning 165. There, Venerable Sāriputta addressed the bhikkhus… “Whoever, bhikkhus, asks another a question, all of them do so for five reasons, or for one of these. Which five? They ask another a question out of dullness and delusion; they ask another a question out of evil wishes, overcome by desire; they ask another a question out of contempt; they ask another a question because they want to know; or else they ask another a question with this thought: ‘If, when asked a question, he answers it correctly, that is good; if, when asked a question, he does not answer it correctly, then I will answer it correctly for him.’ Whoever, bhikkhus, asks another a question, all of them do so for these five reasons, or for one of these. But I, bhikkhus, ask another a question with this thought: ‘If, when asked a question, he answers it correctly, that is good; if, when asked a question, he does not answer it correctly, then I will answer it correctly for him.’” The Fifth. 6. Cessation 166. There Venerable Sāriputta addressed the monks: "Here, friends, a monk endowed with virtue, endowed with concentration, endowed with wisdom, might enter upon and emerge from the cessation of perception and feeling – this is possible. If he does not attain anything further in this very life, having surpassed the companionship of the gods who feed on solid food, having been reborn into some mind-made body, he might enter upon and emerge from the cessation of perception and feeling – this is possible." When this was said, Venerable Udāyī said to Venerable Sāriputta: "It is impossible, friend Sāriputta, there is no occasion for that monk, having surpassed the companionship of the gods who feed on solid food, having been reborn into some mind-made body, to enter upon and emerge from the cessation of perception and feeling – that is not possible." A second time... A third time, Venerable Sāriputta addressed the monks: "Here, friends, a monk endowed with virtue, endowed with concentration, endowed with wisdom, might enter upon and emerge from the cessation of perception and feeling – this is possible. If he does not attain anything further in this very life, having surpassed the companionship of the gods who feed on solid food, having been reborn into some mind-made body, he might enter upon and emerge from the cessation of perception and feeling – this is possible." A third time, Venerable Udāyī said to Venerable Sāriputta: "It is impossible, friend Sāriputta, there is no occasion for that monk, having surpassed the companionship of the gods who feed on solid food, having been reborn into some mind-made body, to enter upon and emerge from the cessation of perception and feeling – that is not possible." Then it occurred to Venerable Sāriputta: "Venerable Udāyī has gainsaid me even a third time, and he does not..." any monk approves. What if I were to approach the Blessed One? Then indeed, Venerable Sāriputta approached the Blessed One; having approached, he saluted the Blessed One and sat down to one side. Seated to one side, Venerable Sāriputta addressed the monks – ‘‘Here, friends, a monk endowed with virtue, endowed with concentration, endowed with wisdom, might enter the cessation of perception and feeling, and might emerge from it – that is possible. If he does not attain liberation in this very life, having surpassed the companionship of the gods who feed on solid food, having been reborn into some mind-made body, he might enter the cessation of perception and feeling, and might emerge from it – that is possible.’’ When this was said, Venerable Udāyī said to Venerable Sāriputta – ‘‘It is impossible, friend Sāriputta, there is no occasion for that monk, having surpassed the companionship of the gods who feed on solid food, having been reborn into some mind-made body, to enter the cessation of perception and feeling, and to emerge from it – that is not possible.’’ A second time… and so on… A third time, Venerable Sāriputta addressed the monks – ‘‘Here, friends, a monk endowed with virtue, endowed with concentration, endowed with wisdom, might enter the cessation of perception and feeling, and might emerge from it – that is possible. If he does not attain liberation in this very life, having surpassed the companionship of the gods who feed on solid food, having been reborn into some mind-made body, he might enter the cessation of perception and feeling, and might emerge from it – that is possible.’’ A third time, Venerable Udāyī said to Venerable Sāriputta – ‘‘It is impossible, friend Sāriputta, there is no occasion for that monk, having surpassed the companionship of the gods who feed on solid food, having been reborn into some mind-made body, to enter the cessation of perception and feeling, and to emerge from it – that is not possible.’’ Then indeed, it occurred to Venerable Sāriputta: thought: The user wants a Pāli to English translation. I need to translate the provided Pāli text into English. The output should only be the English translation. I must maintain the original segment structure and the rhythm of folk chants as much as possible. This means if the Pāli has short, multi-line sentences, the English should also have short, multi-line sentences. I should not include any other descriptive text. Let's break down the text and translate segment by segment, keeping the rhythm in mind. **Segment 1:** ahosi – ‘‘bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ tuṇhī assa’’nti. Atha kho āyasmā sāriputto tuṇhī ahosi. * ahosi – "He thought: * ‘‘bhagavatopi kho me sammukhā * Even in the presence of the Blessed One, * āyasmā udāyī yāvatatiyakaṃ paṭikkosati, * Venerable Udāyī rebukes me a third time, * na ca me koci bhikkhu anumodati. * and no monk approves of me. * Yaṃnūnāhaṃ tuṇhī assa’’nti. * What if I were to remain silent?" * Atha kho āyasmā sāriputto tuṇhī ahosi. * Then Venerable Sāriputta remained silent. **Segment 2:** Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi – ‘‘kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī’’ti? ‘‘Ye te, bhante, devā arūpino saññāmayā’’ti. ‘‘Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī’’ti! Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha . Na hi nāma, ānanda, kāruññampi bhavissati theramhi [byattamhi (syā. kaṃ. ka.)] bhikkhumhi vihesiyamānamhī’’ti. * Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi – * Then the Blessed One addressed Venerable Udāyī: * ‘‘kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī’’ti? * "What mental body, Udāyī, do you mean?" * ‘‘Ye te, bhante, devā arūpino saññāmayā’’ti. * "Those gods, sir, who are formless and made of perception." * ‘‘Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena! * "What is this talk of yours, Udāyī, you fool, you unskilled one! * Tvampi nāma bhaṇitabbaṃ maññasī’’ti! * Do you even think you have something to say?" * Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – * Then the Blessed One addressed Venerable Ānanda: * ‘‘atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha . * "Is it possible, Ānanda, that you would look on while an elder monk is being harassed? * Na hi nāma, ānanda, kāruññampi bhavissati theramhi [byattamhi (syā. kaṃ. ka.)] bhikkhumhi vihesiyamānamhī’’ti. * Is it possible, Ānanda, that there would be no compassion for an elder monk [an accomplished monk] being harassed?" **Segment 3:** Atha kho bhagavā bhikkhū āmantesi – ‘‘idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya , atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. * Atha kho bhagavā bhikkhū āmantesi – * Then the Blessed One addressed the monks: * ‘‘idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno * "Here, monks, a monk endowed with virtue, endowed with concentration, endowed with wisdom, * saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. * might enter and emerge from the cessation of perception and feeling – that is possible. * No ce diṭṭheva dhamme aññaṃ ārādheyya , * If he does not attain anything else in this very life, * atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ * then, having surpassed the companionship of gods who consume physical food, * aññataraṃ manomayaṃ kāyaṃ upapanno * having been reborn into some mental body, * saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti. * he might enter and emerge from the cessation of perception and feeling – that is possible." * Idamavoca bhagavā. * This is what the Blessed One said. * Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. * Having said this, the Fortunate One rose from his seat and entered the dwelling. **Segment 4:** Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca – ‘‘idhāvuso upavāṇa, aññe there bhikkhū vihesenti. Mayaṃ tena na muccāma.