English
Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya. Idāneva amhākaṃ sārajjaṃ okkanta’’nti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkami * Atha kho āyasmā ānando acirapakkantassa bhagavato * Then Venerable Ānanda, not long after the Blessed One had departed, * yenāyasmā upavāṇo tenupasaṅkami; * approached Venerable Upavāṇa; * upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca – * having approached, he said to Venerable Upavāṇa: * ‘‘idhāvuso upavāṇa, aññe there bhikkhū vihesenti. * "Here, friend Upavāṇa, other elder monks are being harassed. * Mayaṃ tena na muccāma. * We are not free from that. * Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, * It is not surprising, friend Upavāṇa, * yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito * that the Blessed One, having risen from seclusion in the evening, * etadeva ārabbha udāhareyya * might utter an inspired utterance concerning this very matter, * yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya. * just as it occurred to Venerable Upavāṇa here. * Idāneva amhākaṃ sārajjaṃ okkanta’’nti. * Right now, our embarrassment has set in." * Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito * Then the Blessed One, having risen from seclusion in the evening, * yena upaṭṭhānasālā tenupasaṅkami; * approached the service hall; * upasaṅkami * he approached. I will ensure the translation is direct and maintains the line breaks for rhythm where appropriate.He thought: "Even in the presence of the Blessed One, Venerable Udāyī rebukes me a third time, and no monk approves of me. What if I were to remain silent?" Then Venerable Sāriputta remained silent. Then the Blessed One addressed Venerable Udāyī: "What mental body, Udāyī, do you mean?" "Those gods, sir, who are formless and made of perception." "What is this talk of yours, Udāyī, you fool, you unskilled one! Do you even think you have something to say?" Then the Blessed One addressed Venerable Ānanda: "Is it possible, Ānanda, that you would look on while an elder monk is being harassed? Is it possible, Ānanda, that there would be no compassion for an elder monk [an accomplished monk] being harassed?" Then the Blessed One addressed the monks: "Here, monks, a monk endowed with virtue, endowed with concentration, endowed with wisdom, might enter and emerge from the cessation of perception and feeling – that is possible. If he does not attain anything else in this very life, then, having surpassed the companionship of gods who consume physical food, having been reborn into some mental body, he might enter and emerge from the cessation of perception and feeling – that is possible." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling. Then Venerable Ānanda, not long after the Blessed One had departed, approached Venerable Upavāṇa; having approached, he said to Venerable Upavāṇa: "Here, friend Upavāṇa, other elder monks are being harassed. We are not free from that. It is not surprising, friend Upavāṇa, that the Blessed One, having risen from seclusion in the evening, might utter an inspired utterance concerning this very matter, just as it occurred to Venerable Upavāṇa here. Right now, our embarrassment has set in." Then the Blessed One, having risen from seclusion in the evening, approached the service hall; he approached. He sat down on the prepared seat. Having sat down, the Blessed One said to Venerable Upavāṇa: "By how many qualities, Upavāṇa, is an elder monk endowed, so that he is dear, pleasing, respected, and esteemed by his fellow practitioners?" "By five qualities, Venerable Sir, is an elder monk endowed, so that he is dear, pleasing, respected, and esteemed by his fellow practitioners. Which five? Here, Venerable Sir, an elder monk is virtuous; he undertakes and trains in the precepts; he is learned; thoroughly penetrated by right view; he has good speech, good articulation, endowed with a refined voice, clear, unhesitating, making the meaning understood; he is a gainer at will, without difficulty, without trouble, of the four jhānas, which are of the higher mind, abidings in present happiness; by the destruction of the taints, having realized them for himself, he enters and abides. By these five qualities, Venerable Sir, is an elder monk endowed, so that he is dear, pleasing, respected, and esteemed by his fellow practitioners." "Excellent, excellent, Upavāṇa! By these five qualities, Upavāṇa, is an elder monk endowed, so that he is dear, pleasing, respected, and esteemed by his fellow practitioners. If these five qualities, Upavāṇa, were not found in an elder monk, his fellow practitioners would not respect him, would not revere him, would not honor him, would not venerate him, because of his broken teeth, his grey hair, his wrinkled skin. But because, Upavāṇa, these five qualities are found in an elder monk, therefore his fellow practitioners respect him, revere him, honor him, venerate him." The Sixth. 7. The Discourse on Admonition 167. There, Venerable Sāriputta addressed the monks: "A monk, friends, who wishes to admonish another, should establish five qualities within himself, before admonishing the other." "Which five? I will speak at the right time, not at the wrong time; I will speak what is factual, not what is unfactual; I will speak gently, not harshly; I will speak beneficially, not unbeneficially; I will speak with a mind of loving-kindness, not with inner ill-will. A bhikkhu, friend, who wishes to admonish another, having established these five qualities within himself, should admonish the other. Here, friend, I see a certain person admonished at the wrong time, not at the right time, and he gets angry. admonished with what is untrue, not with what is true, and he gets angry. admonished harshly, not gently, and he gets angry. admonished unbeneficially, not beneficially, and he gets angry. admonished with inner ill-will, not with loving-kindness, and he gets angry. To a bhikkhu, friend, who has been wrongly admonished, remorse should be prevented in five ways: ‘Venerable sir, you were admonished at the wrong time, not at the right time. Let that be enough for you not to feel remorse. Venerable sir, you were admonished with what is untrue, not with what is true. Let that be enough for you not to feel remorse. Venerable sir, you were admonished harshly, not gently. Let that be enough for you not to feel remorse. Venerable sir, you were admonished unbeneficially, not beneficially. Let that be enough for you not to feel remorse. Venerable sir, you were admonished with inner ill-will, not with loving-kindness. Let that be enough for you not to feel remorse.’ To a bhikkhu, friend, who has been wrongly admonished, remorse should be prevented in these five ways. To a bhikkhu, friend, who has wrongly admonished, remorse should be established in five ways: ‘Friend, you admonished at the wrong time, not at the right time. Let that be enough for you to feel remorse. Friend, you admonished with what is untrue, not with what is true. Let that be enough for you to feel remorse. Friend, you admonished harshly, not gently. Let that be enough for you to feel remorse. Friend, you admonished unbeneficially, not beneficially. Let that be enough for you to feel remorse. Friend, you admonished with inner ill-will, not with loving-kindness. Let that be enough for you to feel remorse.’ To a bhikkhu, friend, who has wrongly admonished, remorse should be established in these five ways. Why is that? So that no other bhikkhu might think he should be accused falsely. Here, friends, I see a certain person being accused at the right time, not getting angry at the wrong time; being accused truthfully, not getting angry at what is untrue; being accused gently, not getting angry at what is harsh; being accused constructively, not getting angry at what is unconstructive; being accused with a mind of loving-kindness, not getting angry with a mind of ill-will. Friends, a bhikkhu who has been rightly accused should reflect on five points of remorse: ‘The venerable one was accused at the right time, not at the wrong time. This is enough for your remorse; The venerable one was accused truthfully, not untruthfully. This is enough for your remorse; The venerable one was accused gently, not harshly. This is enough for your remorse; The venerable one was accused constructively, not unconstructively. This is enough for your remorse; The venerable one was accused with a mind of loving-kindness, not with a mind of ill-will. This is enough for your remorse.’ Friends, a bhikkhu who has been rightly accused should reflect on these five points of remorse. Friends, a bhikkhu who has rightly accused should reflect on five points of non-remorse: ‘You accused him at the right time, not at the wrong time. This is enough for your non-remorse; You accused him truthfully, not untruthfully. This is enough for your non-remorse; You accused him gently, not harshly. This is enough for your non-remorse; You accused him constructively, not unconstructively. This is enough for your non-remorse; You accused him with a mind of loving-kindness, not with a mind of ill-will. This is enough for your non-remorse.’ Friends, a bhikkhu who has rightly accused should reflect on these five points of non-remorse. Why is that? So that another bhikkhu might think he should be accused truthfully. Friends, a person who has been accused should establish themselves in two qualities: in truth and in not getting angry. Even if, friends, others accuse me at the right time or at the wrong time, truthfully or untruthfully, gently or harshly, constructively or unconstructively... or with a mind of friendliness, or with a mind of ill-will, I too would be established in only two qualities—