Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe…
There the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| addressed the bhikkhus:
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.
“Here, friends, a bhikkhu |accomplished in virtue::of excellent morality; accomplished in ethical conduct [sīlasampanna]|, |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]|, and |accomplished in wisdom::full of understanding [paññāsampanna]| might enter and emerge from the |cessation of perception and what is felt::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|—this is possible. If he does not attain |final knowledge::spiritual insight of the complete wearing away of the taints; full awakening [aññā]| in this very life, then, having bypassed the company of deities who |consume edible food::feed on material sustenance [kabaḷīkārāhārabhakkha]|, he might be reborn in a certain |mind-made::mentally produced [manomaya]| body, and there enter and emerge from the cessation of perception and what is felt—this is possible.”
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṁ ṭhānan”ti.
When this was said, the venerable Udāyī said to the venerable Sāriputta: “That is impossible, friend Sāriputta, it cannot happen that a bhikkhu, having bypassed the company of deities who consume edible food and having been reborn in a certain mind-made body, could enter and emerge from the cessation of perception and what is felt—this is not possible.”
Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.
For a second time and for a third time, the venerable Sāriputta addressed the bhikkhus: “Here, friends, a bhikkhu accomplished in virtue, accomplished in collectedness, and accomplished in wisdom might enter and emerge from the cessation of perception and what is felt—this is possible. If he does not attain final knowledge in this very life, then, having bypassed the company of deities who consume edible food, he might be reborn in a certain mind-made body, and there enter and emerge from the cessation of perception and what is felt—this is possible.”
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṁ ṭhānan”ti.
For a third time, the venerable Udāyī said to the venerable Sāriputta: “That is impossible, friend Sāriputta, it cannot happen that a bhikkhu, having bypassed the company of deities who consume edible food and having been reborn in a certain mind-made body, could enter and emerge from the cessation of perception and what is felt—this is not possible.”
Atha kho āyasmato sāriputtassa etadahosi: “yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. Yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.
Then it occurred to the venerable Sāriputta: “Even up to a third time the venerable Udāyī objects to me, and not a single bhikkhu supports me. Why don’t I approach the Blessed One?”
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhikkhū āmantesi:
Then the venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat to one side. Seated to one side, the venerable Sāriputta addressed the bhikkhus:
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.
“Here, friends, a bhikkhu accomplished in virtue, accomplished in collectedness, and accomplished in wisdom might enter and emerge from the cessation of perception and what is felt—this is possible. If he does not attain final knowledge in this very life, then, having bypassed the company of deities who consume edible food, he might be reborn in a certain mind-made body, and there enter and emerge from the cessation of perception and what is felt—this is possible.”
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṁ ṭhānan”ti.
When this was said, the venerable Udāyī said to the venerable Sāriputta: “That is impossible, friend Sāriputta, it cannot happen that a bhikkhu, having bypassed the company of deities who consume edible food and having been reborn in a certain mind-made body, could enter and emerge from the cessation of perception and what is felt—this is not possible.”
Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.
For a second time and for a third time, the venerable Sāriputta addressed the bhikkhus: “Here, friends, a bhikkhu accomplished in virtue, accomplished in collectedness, and accomplished in wisdom might enter and emerge from the cessation of perception and what is felt—this is possible. If he does not attain final knowledge in this very life, then, having bypassed the company of deities who consume edible food, he might be reborn in a certain mind-made body, and there enter and emerge from the cessation of perception and what is felt—this is possible.”
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṁ ṭhānan”ti.
For a third time, the venerable Udāyī said to the venerable Sāriputta: “That is impossible, friend Sāriputta, it cannot happen that a bhikkhu, having bypassed the company of deities who consume edible food and having been reborn in a certain mind-made body, could enter and emerge from the cessation of perception and what is felt—this is not possible.”
Atha kho āyasmato sāriputtassa etadahosi: “bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṁ paṭikkosati, na ca me koci bhikkhu anumodati. Yannūnāhaṁ tuṇhī assan”ti. Atha kho āyasmā sāriputto tuṇhī ahosi.
Then it occurred to the venerable Sāriputta: “Even in the presence of the Blessed One, the venerable Udāyī objects to me up to a third time, and not a single bhikkhu supports me. Why don’t I remain silent?” Then the venerable Sāriputta remained silent.
Atha kho bhagavā āyasmantaṁ udāyiṁ āmantesi: “kaṁ pana tvaṁ, udāyi, manomayaṁ kāyaṁ paccesī”ti?
Then the Blessed One addressed the venerable Udāyī: “But what, Udāyī, do you consider a mind-made body to be?”
“Ye te, bhante, devā arūpino saññāmayā”ti.
“Those deities, venerable sir, who are |formless::shapeless, without material form [arūpī]|, |made of perception::made of awareness [saññāmaya]|.”
“Kiṁ nu kho tuyhaṁ, udāyi, bālassa abyattassa bhaṇitena. Tvampi nāma bhaṇitabbaṁ maññasī”ti.
“What does it matter what you say, Udāyī, |immature::lacking in discernment or good sense, child-like in understanding [bāla]| and |unaccomplished::undistinguished, without having attained to any stages of awakening [abyatta]| as you are? How could you possibly think you have something to say here?”
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “atthi nāma, ānanda, theraṁ bhikkhuṁ vihesiyamānaṁ ajjhupekkhissatha. Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti.
Then the Blessed One addressed the venerable Ānanda: “Ānanda, how can you simply look on doing nothing while an elder bhikkhu is |being harassed::being pestered [vihesiyamāna]|? Don’t you have compassion for an elder bhikkhu who is being harassed, Ānanda?”
Atha kho bhagavā bhikkhū āmantesi:
Then the Blessed One addressed the bhikkhus:
“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.
“Here, bhikkhus, a bhikkhu accomplished in virtue, accomplished in collectedness, and accomplished in wisdom might enter and emerge from the cessation of perception and what is felt—this is possible. If he does not attain final knowledge in this very life, then, having bypassed the company of deities who consume edible food, he might be reborn in a certain mind-made body, and there enter and emerge from the cessation of perception and what is felt—this is possible.”
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
The Blessed One said this. Having said this, the Fortunate One rose from his seat and entered his dwelling.
Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upavāṇaṁ etadavoca: “idhāvuso upavāṇa, aññe there bhikkhū vihesenti. Mayaṁ tena na muccāma. Anacchariyaṁ kho, panetaṁ āvuso upavāṇa, yaṁ bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṁyevettha upavāṇaṁ paṭibhāseyya. Idāneva amhākaṁ sārajjaṁ okkantan”ti.
Then, not long after the Blessed One had left, the venerable Ānanda approached the venerable |Upavāṇa::name of an arahant monk; attendant of the Buddha [upavāṇa]|; having approached, he said to the venerable Upavāṇa: “Here, friend Upavāṇa, others are harassing elder bhikkhus. We cannot escape the blame for this. It would not be surprising, friend Upavāṇa, if the Blessed One, having emerged from |seclusion::solitude, privacy [paṭisallāna]| in the late afternoon, were to bring up this very matter and speak directly to the venerable Upavāṇa about it. Right now, |a sense of trepidation::self-doubt, timidity [sārajja]| has come over me.”
Five Qualities of a Respected Elder Bhikkhu
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ upavāṇaṁ etadavoca: “Katihi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti?
Then, in the late afternoon, having emerged from seclusion, the Blessed One approached the assembly hall; having approached, he sat down on the prepared seat. Seated, the Blessed One said to the venerable Upavāṇa: “Upavāṇa, endowed with how many qualities is an elder bhikkhu dear, pleasing, respected, and esteemed by his fellow spiritual companions?”
“Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi?
“Venerable sir, endowed with five qualities an elder bhikkhu is dear, pleasing, respected, and esteemed by his fellow spiritual companions. What five?
Idha, bhante, thero bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu;
1.) Here, venerable sir, an elder bhikkhu is virtuous, restrained with the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules.
bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;
2.) He has learned much, remembers what he has learned, and consolidates what he has learned. Those teachings that are beneficial in the beginning, beneficial in the middle, and beneficial in the end, that are meaningful and well-expressed, that proclaim the perfectly complete and purified spiritual life—such teachings as these he has learned extensively, remembered, recited verbally, mentally examined, and thoroughly penetrated by view.
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā;
3.) He is articulate in beneficial speech and skilled in communication, endowed with polite speech that is distinct, flawless, and clearly conveys the meaning.
catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;
4.) He obtains at will, without difficulty or trouble, the four jhānas—higher states of mind that provide a |pleasant abiding in the here and now::comfortable existence in this very life [diṭṭhadhammasukhavihāra]|.
āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.
5.) Through the wearing away of the |taints::outflows, discharges; (comm) mental defilements [āsavā]|, he realizes with direct knowledge and attains in this very life, the taintless |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having attained it, he dwells in it.
Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
Venerable sir, endowed with these five qualities an elder bhikkhu is dear, pleasing, respected, and esteemed by his fellow spiritual companions.”
“Sādhu sādhu, upavāṇa. Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṁvijjeyyuṁ, taṁ sabrahmacārī na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ khaṇḍiccena pāliccena valittacatāya. Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṁvijjanti, tasmā taṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjentī”ti.
“Good, good, Upavāṇa. Endowed with these five qualities, Upavāṇa, an elder bhikkhu is dear, pleasing, respected, and esteemed by his fellow spiritual companions. If, Upavāṇa, these five qualities were not found in an elder bhikkhu, his fellow spiritual companions would not respect, revere, honor, or venerate him simply because of his broken teeth, gray hair, and wrinkled skin. But because these five qualities are found in an elder bhikkhu, his fellow spiritual companions respect, revere, honor, and venerate him.”