English
Here, monks, a person dealing with another person thus knows: ‘Indeed this venerable one deals in one way with one person, in another way with two, in another way with three, in another way with many; this venerable one deviates from his former from the former to the latter statement; this venerable one's statement is impure, this venerable one's statement is not pure.''' ‘‘But here, monks, a person, conversing with another person, knows thus: ‘Just as this venerable one speaks with one, so with two, so with three, so with many. This venerable one does not deviate from a former statement to a latter statement; this venerable one's statement is pure, this venerable one's statement is not impure.’ ‘By conversation, monks, purity is to be known, and that indeed over a long period, not for a short time; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one who is unwise,’ what was said thus, was said with reference to this. ‘‘‘In times of adversity, monks, strength is to be known, and that indeed over a long period, not for a short time; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one who is unwise,’ this too was said. With reference to what was this said? Here, monks, some person, being afflicted by loss of relatives, or being afflicted by loss of wealth, or being afflicted by illness, does not reflect thus – ‘Such indeed is this world's dwelling, such is this acquisition of self, in such a world's dwelling, in such an acquisition of self, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions – gain, and loss, and fame, and disrepute, and blame, and praise, and happiness, and suffering.’ That person, being afflicted by loss of relatives, or being afflicted by loss of wealth, or being afflicted by illness, grieves, laments, bewails, beats his breast, and falls into confusion. ‘‘But here, monks, some person, being afflicted by loss of relatives, or being afflicted by loss of wealth, or being afflicted by illness, reflects thus – ‘Such indeed is this world's dwelling, such is this acquisition of self, in such a world's dwelling, in such an acquisition of self, Just as in the acquisition of a being, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain, and loss, fame, and disrepute, praise, and blame, happiness, and suffering. When he is afflicted by loss of relatives, or afflicted by loss of wealth, or afflicted by illness, he does not grieve, he does not lament, he does not wail, he does not beat his breast, he does not fall into confusion. 'In adversities, monks, strength is to be known, and that indeed over a long period, not for a short time; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one who is unwise.' Thus, what was said, was said with reference to this. 'In discussion, monks, wisdom is to be known, and that indeed over a long period, not for a short time; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one who is unwise.' Thus, this was said. With reference to what was this said? Here, monks, when a person discusses with another person, he knows thus: 'Indeed, the way this venerable one emerges, and the way he draws conclusions, and the way he formulates questions, this venerable one is unwise, this venerable one is not wise.' For what reason? Because this venerable one does not bring forth a profound point of meaning, peaceful, excellent, beyond the scope of mere logic, subtle, to be experienced by the wise. And whatever Dhamma this venerable one speaks, he is not capable of explaining its meaning, or teaching it, or proclaiming it, or establishing it, or revealing it, or analyzing it, or making it plain, whether in brief or in detail. 'This venerable one is unwise, this venerable one is not wise.' Just as, monks, a man with sight, standing on the bank of a pond, might see a small fish emerging. He would think thus: 'Indeed, the way this fish emerges, and the way it strikes the waves, and the way it moves swiftly, this fish is small, this fish is not large.' Even so, monks, when a person discusses with another person... conversing, he thus knows: 'Indeed, as this venerable one's emergence, as his expression, and as his answering of questions, this venerable one is unwise, this venerable one is not wise. For what reason? Indeed, this venerable one does not utter profound points of meaning, peaceful, excellent, beyond the scope of logic, subtle, to be experienced by the wise. And the Dhamma this venerable one speaks, he is not able, either concisely or extensively, to explain the meaning, to teach, to declare, to establish, to reveal, to analyze, to make clear. This venerable one is unwise, this venerable one is not wise.' "Here, bhikkhus, when a person converses with another person, he thus knows: 'Indeed, as this venerable one's emergence, as his expression, and as his answering of questions, this venerable one is wise, this venerable one is not unwise. For what reason? Indeed, this venerable one utters profound points of meaning, peaceful, excellent, beyond the scope of logic, subtle, to be experienced by the wise. And the Dhamma this venerable one speaks, he is able, either concisely or extensively, to explain the meaning, to teach, to declare, to establish, to reveal, to analyze, to make clear. This venerable one is wise, this venerable one is not unwise.' "Just as, bhikkhus, a man with sight, standing on the bank of a lake, might see a large fish emerging. He would think thus: 'Indeed, as this fish's emergence, as its striking of the waves, and as its swift movement, this fish is large, this fish is not small.' Even so, bhikkhus, when a person converses with another person, he thus knows: 'Indeed, as this venerable one's emergence, as his expression, and as his answering of questions, this venerable one is wise, this venerable one is not unwise. For what reason? Indeed, this venerable one utters profound points of meaning, peaceful, excellent, beyond the scope of logic, subtle, to be experienced by the wise..." It is to be understood. And whatever Dhamma this venerable one speaks, he is capable of briefly or extensively explaining the meaning, teaching, making it known, establishing, clarifying, analyzing, making it plain. This venerable one is wise, this venerable one is not unwise. "By discussion, monks, wisdom is to be known, and that indeed over a long time, not briefly; by one who pays attention, not by one who pays no attention; by one who is wise, not by one who is unwise." What was said thus, was said with reference to this. These four things, monks, are to be known by these four ways. The Second. 3. The Bhaddiya Sutta 193. At one time the Blessed One was dwelling in Vesālī, in the Great Wood, in the Gabled Hall. Then Bhaddiya the Licchavi approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Bhaddiya the Licchavi said this to the Blessed One – "I have heard this, venerable sir – 'The recluse Gotama is a magician, he knows a magic spell by which he entices the disciples of other sects.' Those who said this, venerable sir – 'The recluse Gotama is a magician, he knows a magic spell by which he entices the disciples of other sects' – are they, venerable sir, speakers of what the Blessed One has said, and do they not misrepresent the Blessed One with what is untrue, and do they declare the Dhamma in accordance with the Dhamma, and does no co-dharmic statement lead to a blameworthy position, for we do not wish to misrepresent the Blessed One, venerable sir?" "Come, Bhaddiya, do not go by oral tradition, nor by lineage of tradition, nor by hearsay, nor by collection of scriptures, nor by mere logic, nor by inference, nor by reasoned consideration of appearances, nor by the acceptance of a view after pondering it, nor by the seeming competence of a speaker, nor by thinking, 'The recluse is our teacher.' But when you, Bhaddiya, know for yourselves – 'These things are unwholesome, these things are blameworthy, these things..." not condemned by the wise, these things, fully undertaken, adopted, lead to harm, to suffering, then you, Bhaddiya, should abandon them. "What do you think, Bhaddiya, when greed arises within a person, does it arise for his welfare or his harm?" "For his harm, sir." "And this greedy person, Bhaddiya, overcome by greed, with mind consumed, even takes life, even takes what is not given, even goes to another's wife, even speaks falsehood, and even encourages others to do likewise, which is for his long-term harm and suffering." "Yes, sir." "What do you think, Bhaddiya, when hatred arises within a person... when delusion arises within a person... when agitation arises within a person, does it arise for his welfare or his harm?" "For his harm, sir." "And this agitated person, Bhaddiya, overcome by agitation, with mind consumed, even takes life, even takes what is not given, even goes to another's wife, even speaks falsehood, and even encourages others to do likewise, which is for his long-term harm and suffering." "Yes, sir." "What do you think, Bhaddiya, are these things wholesome or unwholesome?" "Unwholesome, sir." "Are they blameworthy or blameless?" "Blameworthy, sir." "Are they condemned by the wise or praised by the wise?" "Condemned by the wise, sir." "Do they, when fully undertaken and adopted, lead to harm and suffering, or not? Or how is it in this case?" "Sir, when fully undertaken and adopted, they lead to harm and suffering. This is how it is in this case for us." "Thus, Bhaddiya, what we told you: Come, Bhaddiya, do not go by hearsay, nor by tradition, nor by rumor, nor by scripture, nor by logical conjecture, nor by inference, nor by reflection on reasons,