5: The Book of the Fives
167. Reproving
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1There the Venerable Sāriputta addressed the bhikkhus thus: …
"Friends, a bhikkhu who wishes to reprove another should first establish five things in himself.
2What five? (1) He should consider: ‘I will speak at a proper time, not at an improper time; (2) I will speak truthfully, not falsely; (3) I will speak gently, not harshly; (4) I will speak in a beneficial way, not in a harmful way; (5) I will speak with a mind of loving-kindness, not while harboring hatred.’ A bhikkhu who wishes to reprove another should first establish these five things in himself.
3"Here, friends, I see some person being reproved at an improper time, not disturbed [n.1165] No kālena kupitaṁ. It seems strange that the text uses the word kupita to refer to being reproved at the proper time. Kupita normally suggests "disturbed, irritated, angered," and at the proper time it would be suitable to reprove him. at a proper time; being reproved about what is false, not disturbed about what is true; being reproved harshly, not disturbed gently; being reproved in a harmful way, not disturbed in a beneficial way; being reproved by one who harbors hatred, not disturbed by one with a mind of loving-kindness.
4"Friends, when a bhikkhu is reproved in a way contrary to the Dhamma, non-remorse should be induced in him in five ways: (1) ‘Friend, you were reproved at an improper time, not at a proper time; that is sufficient for you to be without remorse. (2) You were reproved falsely, not truthfully; that is sufficient for you to be without remorse. (3) You were reproved harshly, not gently; that is sufficient for you to be without remorse. (4) You were reproved in a harmful way, not in a beneficial way; that is sufficient for you to be without remorse. (5) You were reproved by one harboring hatred, not by one with a mind of loving-kindness; that is sufficient for you to be without remorse.’ When a bhikkhu is reproved in a way contrary to the Dhamma, non-remorse should be induced in him in these five ways.
5"Friends, when a bhikkhu reproves in a way contrary to the Dhamma, remorse should be induced in him in five ways: (1) ‘Friend, you reproved him at an improper time, not at a proper time; that is sufficient for you to feel remorse. (2) You reproved him falsely, not truthfully; that is sufficient for you to feel remorse. (3) You reproved him harshly, not gently; that is sufficient for you to feel remorse. (4) You reproved him in a harmful way, not in a beneficial way; that is sufficient for you to feel remorse. (5) You reproved him while harboring hatred, not with a mind of loving-kindness; that is sufficient for you to feel remorse.’ When a bhikkhu reproves in a way contrary to the Dhamma, remorse should be induced in him in these five ways. For what reason? So that another bhikkhu would not think of reproving falsely.
6"Here, friends, I see some person being reproved at a proper time, not disturbed at an improper time; being reproved truthfully, not disturbed falsely; being reproved gently, not disturbed harshly; being reproved in a beneficial way, not disturbed in a harmful way; being reproved by one with a mind of loving-kindness, not disturbed by one who harbors hatred.
7"Friends, when a bhikkhu is reproved in accordance with the Dhamma, remorse should be induced in him in five ways: (1) ‘Friend, you were reproved at a proper time, not at an improper time; that is sufficient for you to feel remorse. (2) You were reproved truthfully, not falsely; that is sufficient for you to feel remorse. (3) You were reproved gently, not harshly; that is sufficient for you to feel remorse. (4) You were reproved in a beneficial way, not in a harmful way; that is sufficient for you to feel remorse. (5) You were reproved by one with a mind of loving-kindness, not by one harboring hatred; that is sufficient for you to feel remorse.’ When a bhikkhu is reproved in accordance with the Dhamma, remorse should be induced in him in these five ways.
8"Friends, when a bhikkhu reproves in accordance with the Dhamma, non-remorse should be induced in him in five ways: (1) ‘Friend, you reproved him at a proper time, not at an improper time; that is sufficient for you to be without remorse. (2) You reproved him truthfully, not falsely; that is sufficient for you to be without remorse. (3) You reproved him gently, not harshly; that is sufficient for you to be without remorse. (4) You reproved him in a beneficial way, not in a harmful way; that is sufficient for you to be without remorse. (5) You reproved him with a mind of loving-kindness, not while harboring hatred; that is sufficient for you to be without remorse.’ When a bhikkhu reproves in accordance with the Dhamma, non-remorse should be induced in him in these five ways. For what reason? So that another bhikkhu would think of reproving about what is true.
9"Friends, a person who is reproved should be established in two things: in truth and non-anger. If others should reprove me—whether at a proper time or at an improper time; whether about what is true or about what is false; whether gently or harshly; whether in a beneficial way or in a harmful way; whether with a mind of loving-kindness or while harboring hatred—I should still be established in two things: in truth and non-anger.
"If I know: ‘There is such a quality in me,’ I tell him: ‘It exists. This quality is found in me.’ If I know: ‘There is no such quality in me,’ I tell him: ‘It doesn’t exist. This quality isn’t found in me.’
10The Blessed One said: "Sāriputta, even when you are speaking to them in such a way, some foolish men here do not respectfully accept what you say."
11"There are, Bhante, persons devoid of faith who have gone forth from the household life into homelessness, not out of faith but intent on earning a living; they are crafty, hypocritical, deceptive, restless, puffed up, vain, talkative, rambling in their talk, unguarded over the doors of the senses, immoderate in eating, not intent on wakefulness, indifferent to the ascetic life, not keenly respectful of the training, luxurious and lax, leaders in backsliding, discarding the duty of solitude, lazy, devoid of energy, muddle-minded, lacking in clear comprehension, unconcentrated, with wandering minds, unwise, stupid. When I speak to them in such a way, they do not respectfully accept what I say.
"12But, Bhante, there are clansmen who have gone forth from the household life into homelessness out of faith, who are not crafty, hypocritical, deceptive, restless, puffed up, vain, talkative, and rambling in their talk; who keep guard over the doors of the senses; who are moderate in eating, intent on wakefulness, intent upon the ascetic life, keenly respectful of the training; who are not luxurious and lax; who discard backsliding and take the lead in solitude; who are energetic, resolute, mindful, clearly comprehending, concentrated, with one-pointed minds, wise, intelligent. When I speak to them in such a way, they respectfully accept what I say."
13"Sāriputta, leave alone those people who are devoid of faith and have gone forth from the household life into homelessness, not out of faith but intent on earning a living; who are crafty … unwise, stupid.
14But, Sāriputta, you should speak to those clansmen who have gone forth from the household life into homelessness out of faith, who are not crafty … who are wise, intelligent. Exhort your fellow monks, Sāriputta! Instruct your fellow monks, Sāriputta, thinking: ‘I will cause my fellow monks to emerge from what is contrary to the good Dhamma and will establish them in the good Dhamma.’ Thus, Sāriputta, should you train yourself."
1Tatra kho āyasmā sāriputto bhikkhū āmantesi:
"codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo.
2Katame pañca? Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṁhitena vakkhāmi, no anatthasaṁhitena; mettacitto vakkhāmi, no dosantaro. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo.
3Idhāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi akālena codiyamānaṁ no kālena kupitaṁ, abhūtena codiyamānaṁ no bhūtena kupitaṁ, pharusena codiyamānaṁ no saṇhena kupitaṁ, anatthasaṁhitena codiyamānaṁ no atthasaṁhitena kupitaṁ, dosantarena codiyamānaṁ no mettacittena kupitaṁ.
4Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: ‘akālenāyasmā cudito no kālena, alaṁ te avippaṭisārāya; abhūtenāyasmā cudito no bhūtena, alaṁ te avippaṭisārāya; pharusenāyasmā cudito no saṇhena, alaṁ te avippaṭisārāya; anatthasaṁhitenāyasmā cudito no atthasaṁhitena, alaṁ te avippaṭisārāya; dosantarenāyasmā cudito no mettacittena, alaṁ te avippaṭisārāyā’ti. Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.
5Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: ‘akālena te, āvuso, codito no kālena, alaṁ te vippaṭisārāya; abhūtena te, āvuso, codito no bhūtena, alaṁ te vippaṭisārāya; pharusena te, āvuso, codito no saṇhena, alaṁ te vippaṭisārāya; anatthasaṁhitena te, āvuso, codito no atthasaṁhitena, alaṁ te vippaṭisārāya; dosantarena te, āvuso, codito no mettacittena, alaṁ te vippaṭisārāyā’ti. Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṁ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṁ maññeyyāti.
6Idha panāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi kālena codiyamānaṁ no akālena kupitaṁ, bhūtena codiyamānaṁ no abhūtena kupitaṁ, saṇhena codiyamānaṁ no pharusena kupitaṁ, atthasaṁhitena codiyamānaṁ no anatthasaṁhitena kupitaṁ, mettacittena codiyamānaṁ no dosantarena kupitaṁ.
7Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: ‘kālenāyasmā cudito no akālena, alaṁ te vippaṭisārāya; bhūtenāyasmā cudito no abhūtena, alaṁ te vippaṭisārāya; saṇhenāyasmā cudito no pharusena, alaṁ te vippaṭisārāya; atthasaṁhitenāyasmā cudito no anatthasaṁhitena, alaṁ te vippaṭisārāya; mettacittenāyasmā cudito no dosantarena, alaṁ te vippaṭisārāyā’ti. Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.
8Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: ‘kālena te, āvuso, codito no akālena, alaṁ te avippaṭisārāya; bhūtena te, āvuso, codito no abhūtena, alaṁ te avippaṭisārāya; saṇhena te, āvuso, codito no pharusena, alaṁ te avippaṭisārāya; atthasaṁhitena te, āvuso, codito no anatthasaṁhitena, alaṁ te avippaṭisārāya; mettacittena te, āvuso, codito no dosantarena, alaṁ te avippaṭisārāyā’ti. Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṁ kissa hetu? Yathā aññopi bhikkhu bhūtena coditabbaṁ maññeyyāti.
9Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṁ – sacce ca, akuppe ca. Mañcepi, āvuso, pare codeyyuṁ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṁhitena vā anatthasaṁhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṁ – sacce ca, akuppe ca.
Sace jāneyyaṁ: ‘attheso mayi dhammo’ti, ‘atthī’ti naṁ vadeyyaṁ: ‘saṁvijjateso mayi dhammo’ti. Sace jāneyyaṁ: ‘nattheso mayi dhammo’ti, ‘natthī’ti naṁ vadeyyaṁ: ‘neso dhammo mayi saṁvijjatī’"ti.
10"Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī"ti.
11"Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti.
12Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī"ti.
13"Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.
14Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi. Ovada, sāriputta, sabrahmacārī; anusāsa, sāriputta, sabrahmacārī: ‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. Evañhi te, sāriputta, sikkhitabban"ti.
Sattamaṁ.