2.
The Discourse on State
192.
"Monks, these four states should be known by four states.
What are the four?
By living together, monks, morality should be known, and that over a long period, not briefly;
by one who pays attention, not by one who does not pay attention;
by one who is wise, not by one lacking wisdom.
By dealings, monks, purity should be known, and that over a long period, not briefly;
by one who pays attention, not by one who does not pay attention;
by one who is wise, not by one lacking wisdom.
In misfortunes, monks, strength should be known, and that over a long period, not briefly;
by one who pays attention, not by one who does not pay attention;
by one who is wise, not by one lacking wisdom.
By discussion, monks, wisdom should be known, and that over a long period, not briefly;
by one who pays attention, not by one who does not pay attention;
by one who is wise, not by one lacking wisdom.
"'By living together, monks, morality should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a person living together with another person knows thus - 'For a long time this venerable one has been one who makes breaks, one who makes holes, one who makes blemishes, one who makes stains, not one who acts continuously, not one of continuous conduct; in morality this venerable one is immoral, this venerable one is not moral.'
"Here again, monks, a person living together with another person knows thus - 'For a long time this venerable one has been one who does not make breaks, one who does not make holes, one who does not make blemishes, one who does not make stains, one who acts continuously, one of continuous conduct; in morality this venerable one is moral, this venerable one is not immoral.' 'By living together, monks, morality should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus what was said, this was said dependent on that.
"'By dealings, monks, purity should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a person dealing with another person knows thus - 'This venerable one speaks in one way when alone with one person, in another way with two, in another way with three, in another way with several; this venerable one deviates from his former speech to his later speech; this venerable one is one of impure speech, this venerable one is not one of pure speech.'
"Here again, monks, a person dealing with another person knows thus - 'Just as this venerable one speaks with one person alone, so with two, so with three, so with many. This venerable one does not deviate from his earlier speech to his later speech; this venerable one is of pure speech, this venerable one is not of impure speech.' 'By dealings, monks, purity should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus what was said, this was said dependent on that.
"'In misfortunes, monks, strength should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a certain one, being touched by disaster to relatives, or being touched by disaster to wealth, or being touched by disaster of disease, does not consider thus - 'Such is the nature of this world community, such is the nature of this acquisition of individual existence; in a world community of such a nature, in an acquisition of individual existence of such a nature, eight worldly adversities keep revolving around the world, and the world keeps revolving around the eight worldly adversities - material gain and loss, fame and disgrace, blame and praise, happiness and suffering.' He, being touched by disaster to relatives, or being touched by disaster to wealth, or being touched by disaster of disease, grieves, is wearied, laments, beats his breast and wails, falls into confusion.
"Here again, monks, a certain one, being touched by disaster to relatives, or being touched by disaster to wealth, or being touched by disaster of disease, considers thus - 'Such is the nature of this world community, such is the nature of this acquisition of individual existence; in a world community of such a nature, in an acquisition of individual existence of such a nature, eight worldly adversities keep revolving around the world, and the world keeps revolving around the eight worldly adversities - material gain and loss, fame and disgrace, blame and praise, happiness and suffering.' He, being touched by disaster to relatives, or being touched by disaster to wealth, or being touched by disaster of disease, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. 'In misfortunes, monks, strength should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus what was said, this was said dependent on that.
"'By discussion, monks, wisdom should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a person discussing with another person knows thus - 'According to this venerable one's penetration, and according to his resolution, and according to his raising of questions, this venerable one is unwise, this venerable one is not wise. What is the reason for this? For thus this venerable one does not utter a deep passage of meaning that is peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. And whatever Teaching this venerable one speaks, he is not competent to explain, teach, describe, establish, reveal, analyse, and make manifest the meaning of it either briefly or in detail. This venerable one is unwise, this venerable one is not wise.'"
"Just as, monks, a man with good eyesight, standing on the bank of a lake, might see a small fish emerging from the water. He might think thus: 'According to the way this fish emerges, and according to the wave-splash, and according to its speed, this fish is small, this fish is not great.' So too, monks, a person, while having a discussion with another person, knows thus - 'According to this venerable one's penetration, and according to his resolution, and according to his raising of questions, this venerable one is unwise, this venerable one is not wise. What is the reason for this? For thus this venerable one does not utter a deep passage of meaning that is peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. And whatever Teaching this venerable one speaks, he is not competent to declare, teach, describe, establish, reveal, analyse, and make manifest the meaning either briefly or in detail. This venerable one is unwise, this venerable one is not wise.'"
"Here again, monks, a person, while having a discussion with another person, knows thus - 'According to the way this venerable one emerges, and according to his resolution, and according to his utterance of questions, this venerable one is wise, this venerable one is not unwise. What is the reason for this? For thus this venerable one utters a profound passage of meaning that is peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. And whatever Teaching this venerable one speaks, he is competent to declare, teach, describe, establish, reveal, analyse, and make manifest the meaning either briefly or in detail. This venerable one is wise, this venerable one is not unwise.'
"Just as, monks, a man with good eyesight, standing on the bank of a lake, might see a great fish emerging from the water. He might think thus: 'According to the way this fish emerges, and according to the wave-splash, and according to its speed, this fish is great, this fish is not small.' So too, monks, a person, while having a discussion with another person, knows thus - 'According to the way this venerable one emerges, and according to his resolution, and according to his utterance of questions, this venerable one is wise, this venerable one is not unwise. What is the reason for this? For thus this venerable one utters a profound passage of meaning that is peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. And whatever Teaching this venerable one speaks, he is competent to declare, teach, describe, establish, reveal, analyse, and make manifest the meaning either briefly or in detail. This venerable one is wise, this venerable one is not unwise.'
"'By discussion, monks, wisdom should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus what was said, this was said dependent on that. These, monks, are the four states that should be known by these four states." The second.