[167] Then the Venerable Sāriputta addressed the bhikkhus: "Friends, a bhikkhu who is a reprover, wishing to reprove another, should reprove the other only after having set up five qualities internally. What five? 'I will speak at the right time, not at the wrong time; I will speak about what is true, not about what is untrue; I will speak gently, not harshly; I will speak in a way connected with benefit, not in a way unconnected with benefit; I will speak with a mind of loving-kindness (mettā), not while harboring hatred within.' Friends, a bhikkhu who is a reprover, wishing to reprove another, should reprove the other after having set up these five qualities internally.
"Here, friends, I see a certain person being reproved at the wrong time, not being reproved at the right time, who becomes angry; being reproved about what is untrue, not being reproved about what is true, who becomes angry; being reproved harshly, not being reproved gently, who becomes angry; being reproved in a way unconnected with benefit, not being reproved in a way connected with benefit, who becomes angry; being reproved by one harboring hatred, not being reproved by one with a mind of loving-kindness, who becomes angry.
"Friends, non-remorse should be aroused in a bhikkhu who has been reproved contrary to the Dhamma, in five ways: 'The venerable one was reproved at the wrong time, not at the right time — that is enough for you to be free of remorse. The venerable one was reproved about what is untrue, not about what is true — that is enough for you to be free of remorse. The venerable one was reproved harshly, not gently — that is enough for you to be free of remorse. The venerable one was reproved in a way unconnected with benefit, not in a way connected with benefit — that is enough for you to be free of remorse. The venerable one was reproved by one harboring hatred, not by one with a mind of loving-kindness — that is enough for you to be free of remorse.' Friends, non-remorse should be aroused in a bhikkhu who has been reproved contrary to the Dhamma, in these five ways.
"Friends, remorse should be aroused in a bhikkhu who is a reprover contrary to the Dhamma, in five ways: 'You, friend, reproved at the wrong time, not at the right time — that is enough for you to feel remorse. You, friend, reproved about what is untrue, not about what is true — that is enough for you to feel remorse. You, friend, reproved harshly, not gently — that is enough for you to feel remorse. You, friend, reproved in a way unconnected with benefit, not in a way connected with benefit — that is enough for you to feel remorse. You, friend, reproved while harboring hatred, not with a mind of loving-kindness — that is enough for you to feel remorse.' Friends, remorse should be aroused in a bhikkhu who is a reprover contrary to the Dhamma, in these five ways. For what reason? So that no other bhikkhu might think that one may be reproved about what is untrue.
"But here, friends, I see a certain person being reproved at the right time, not being reproved at the wrong time, who becomes angry; being reproved about what is true, not being reproved about what is untrue, who becomes angry; being reproved gently, not being reproved harshly, who becomes angry; being reproved in a way connected with benefit, not being reproved in a way unconnected with benefit, who becomes angry; being reproved by one with a mind of loving-kindness, not being reproved by one harboring hatred, who becomes angry.
"Friends, remorse should be aroused in a bhikkhu who has been reproved in accordance with the Dhamma, in five ways: 'The venerable one was reproved at the right time, not at the wrong time — that is enough for you to feel remorse. The venerable one was reproved about what is true, not about what is untrue — that is enough for you to feel remorse. The venerable one was reproved gently, not harshly — that is enough for you to feel remorse. The venerable one was reproved in a way connected with benefit, not in a way unconnected with benefit — that is enough for you to feel remorse. The venerable one was reproved by one with a mind of loving-kindness, not by one harboring hatred — that is enough for you to feel remorse.' Friends, remorse should be aroused in a bhikkhu who has been reproved in accordance with the Dhamma, in these five ways.
"Friends, non-remorse should be aroused in a bhikkhu who is a reprover in accordance with the Dhamma, in five ways: 'You, friend, reproved at the right time, not at the wrong time — that is enough for you to be free of remorse. You, friend, reproved about what is true, not about what is untrue — that is enough for you to be free of remorse. You, friend, reproved gently, not harshly — that is enough for you to be free of remorse. You, friend, reproved in a way connected with benefit, not in a way unconnected with benefit — that is enough for you to be free of remorse. You, friend, reproved with a mind of loving-kindness, not while harboring hatred — that is enough for you to be free of remorse.' Friends, non-remorse should be aroused in a bhikkhu who is a reprover in accordance with the Dhamma, in these five ways. For what reason? So that another bhikkhu too might think that one may be reproved about what is true.
"Friends, a person who has been reproved should establish himself in two things: in truth and in non-anger (akuppa). Friends, others may reprove in five ways: at the right time or at the wrong time, about what is true or about what is untrue, gently or harshly, in a way connected with benefit or in a way unconnected with benefit, with a mind of loving-kindness or harboring hatred. I too would establish myself in just two things: in truth and in non-anger. If I should know, 'This quality exists in me,' I would tell him, 'It exists; this quality is found in me.' If I should know, 'This quality does not exist in me,' I would tell him, 'It does not exist; this quality is not found in me.'"
[The Blessed One said:] "Even when they are spoken to thus, Sāriputta, still some foolish persons (moghapurisa) here do not respectfully accept what is said."
"Venerable sir, those persons who are without faith (saddhā), who have gone forth from home into homelessness seeking a livelihood, not out of faith, who are crafty, deceitful, fraudulent, restless, haughty, fickle, garrulous, loose in speech, unguarded in the doors of the sense faculties, immoderate in eating, not devoted to wakefulness, without regard for the ascetic life, without keen respect for the training, luxurious, lax, leaders in backsliding, who discard the burden of seclusion, who are lazy, of feeble energy, muddled in mindfulness, without clear comprehension, unconcentrated, with wandering minds (citta), of poor wisdom, drivellers — they, when spoken to by me thus, do not respectfully accept it. But, venerable sir, those clansmen who have gone forth from home into homelessness out of faith, who are not crafty, not deceitful, not fraudulent, not restless, not haughty, not fickle, not garrulous, not loose in speech, guarded in the doors of the sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not luxurious, not lax, who discard the burden of backsliding, who are leaders in seclusion, with energy aroused, resolute, with mindfulness established, clearly comprehending, concentrated, with unified minds, wise, no drivellers — they, when spoken to by me thus, respectfully accept it."
"Sāriputta, as for those persons who are without faith, who have gone forth from home into homelessness seeking a livelihood, not out of faith, who are crafty, deceitful, fraudulent, restless, haughty, fickle, garrulous, loose in speech, unguarded in the doors of the sense faculties, immoderate in eating, not devoted to wakefulness, without regard for the ascetic life, without keen respect for the training, luxurious, lax, leaders in backsliding, who discard the burden of seclusion, who are lazy, of feeble energy, muddled in mindfulness, without clear comprehension, unconcentrated, with wandering minds, of poor wisdom, drivellers — let them be. But, Sāriputta, as for those clansmen who have gone forth from home into homelessness out of faith, who are not crafty, not deceitful, not fraudulent, not restless, not haughty, not fickle, not garrulous, not loose in speech, guarded in the doors of the sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not luxurious, not lax, who discard the burden of backsliding, who are leaders in seclusion, with energy aroused, resolute, with mindfulness established, clearly comprehending, concentrated, with unified minds, wise, no drivellers — to them, Sāriputta, you should speak. Exhort your fellows in the holy life, Sāriputta; instruct your fellows in the holy life, Sāriputta, thinking: 'I will make my fellows in the holy life emerge from what is not the true Dhamma and establish them in the true Dhamma.' It is thus, Sāriputta, that you should train yourself."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.