[166] There the Venerable Sāriputta addressed the bhikkhus … "Here, friends, a bhikkhu accomplished in virtue, accomplished in concentration (samādhi), and accomplished in wisdom might both enter upon and emerge from the cessation of perception and feeling (saññāvedayitanirodha) — there is this possibility. If he should not attain final knowledge (aññā) in this very life, then, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body (manomaya kāya), he might both enter upon and emerge from the cessation of perception and feeling — there is this possibility."
When this was said, the Venerable Udāyī said to the Venerable Sāriputta: "That is impossible, friend Sāriputta; there is no chance that a bhikkhu, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body, might both enter upon and emerge from the cessation of perception and feeling — there is no such possibility."
A second time … A third time the Venerable Sāriputta addressed the bhikkhus: "Here, friends, a bhikkhu accomplished in virtue, accomplished in concentration, and accomplished in wisdom might both enter upon and emerge from the cessation of perception and feeling — there is this possibility. If he should not attain final knowledge in this very life, then, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body, he might both enter upon and emerge from the cessation of perception and feeling — there is this possibility." A third time the Venerable Udāyī said to the Venerable Sāriputta: "That is impossible, friend Sāriputta; there is no chance that a bhikkhu, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body, might both enter upon and emerge from the cessation of perception and feeling — there is no such possibility."
Then it occurred to the Venerable Sāriputta: "The Venerable Udāyī has rejected me up to the third time, and not a single bhikkhu expresses approval of me. Suppose I were to approach the Blessed One." Then the Venerable Sāriputta approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Sāriputta addressed the bhikkhus: "Here, friends, a bhikkhu accomplished in virtue, accomplished in concentration, and accomplished in wisdom might both enter upon and emerge from the cessation of perception and feeling — there is this possibility. If he should not attain final knowledge in this very life, then, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body, he might both enter upon and emerge from the cessation of perception and feeling — there is this possibility."
When this was said, the Venerable Udāyī said to the Venerable Sāriputta: "That is impossible, friend Sāriputta; there is no chance that a bhikkhu, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body, might both enter upon and emerge from the cessation of perception and feeling — there is no such possibility."
A second time … A third time the Venerable Sāriputta addressed the bhikkhus: "Here, friends, a bhikkhu accomplished in virtue, accomplished in concentration, and accomplished in wisdom might both enter upon and emerge from the cessation of perception and feeling — there is this possibility. If he should not attain final knowledge in this very life, then, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body, he might both enter upon and emerge from the cessation of perception and feeling — there is this possibility." A third time the Venerable Udāyī said to the Venerable Sāriputta: "That is impossible, friend Sāriputta; there is no chance that a bhikkhu, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body, might both enter upon and emerge from the cessation of perception and feeling — there is no such possibility."
Then it occurred to the Venerable Sāriputta: "Even in the very presence of the Blessed One the Venerable Udāyī has rejected me up to the third time, and not a single bhikkhu expresses approval of me. Suppose I were to remain silent." Then the Venerable Sāriputta remained silent.
Then the Blessed One addressed the Venerable Udāyī: "But what mind-made body do you have in mind, Udāyī?" "Those devas, venerable sir, who are formless, made of perception." "What use, Udāyī, is the talk of you, a fool, an incompetent? Yet even you presume that something must be said!"
Then the Blessed One addressed the Venerable Ānanda: "Can it really be, Ānanda, that you would look on with equanimity while an elder bhikkhu is being harassed? Will there really be no compassion, Ānanda, when a competent bhikkhu is being harassed?"
Then the Blessed One addressed the bhikkhus: "Bhikkhus, here a bhikkhu accomplished in virtue, accomplished in concentration, and accomplished in wisdom might both enter upon and emerge from the cessation of perception and feeling — there is this possibility. If he should not attain final knowledge in this very life, then, having passed beyond companionship with the devas who subsist on edible food and been reborn in a certain mind-made body, he might both enter upon and emerge from the cessation of perception and feeling — there is this possibility." This is what the Blessed One said. Having said this, the Sublime One rose from his seat and entered his dwelling.
Then, not long after the Blessed One had departed, the Venerable Ānanda approached the Venerable Upavāṇa; having approached, he said to the Venerable Upavāṇa: "Here, friend Upavāṇa, others harass the elder bhikkhus; we do not question them. It would not be surprising, friend Upavāṇa, if the Blessed One, emerging from seclusion in the evening, should bring up this very matter, in such a way that it would fall to the Venerable Upavāṇa himself to answer upon it. Just now diffidence has come over us."
Then the Blessed One, emerging from seclusion in the evening, approached the attendance hall; having approached, he sat down on the seat prepared, and having sat down, the Blessed One said to the Venerable Upavāṇa: "Endowed with how many qualities, Upavāṇa, is an elder bhikkhu dear and agreeable to his fellows in the holy life, respected and esteemed?"
"Endowed with five qualities, venerable sir, an elder bhikkhu is dear and agreeable to his fellows in the holy life, respected and esteemed. What five? Here, venerable sir, an elder bhikkhu is virtuous … he trains in the training rules. He is learned … well penetrated by view. He has kindly speech and a kindly manner of speaking, endowed with urbane speech that is distinct, flawless, and communicative of the meaning. He gains at will, without trouble, without difficulty, the four jhānas that pertain to the higher mind and are pleasant dwellings in this very life. And with the destruction of the taints (āsava), he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, he dwells therein. Endowed with these five qualities, venerable sir, an elder bhikkhu is dear and agreeable to his fellows in the holy life, respected and esteemed."
"Good, good, Upavāṇa! Endowed with these five qualities, Upavāṇa, an elder bhikkhu is dear and agreeable to his fellows in the holy life, respected and esteemed. If these five qualities were not found in an elder bhikkhu, then on what account would his fellows in the holy life honour, respect, esteem, and venerate him — for his broken teeth, his grey hair, his wrinkled skin? But since, Upavāṇa, these five qualities are found in an elder bhikkhu, therefore his fellows in the holy life honour, respect, esteem, and venerate him."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.