“Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. Katamāni cattāri?
“These four traits, bhikkhus, can be known by means of these four circumstances. What are the four?
Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.
1.) By dwelling together, bhikkhus, a person’s virtue can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is |wise::discerning, percipient [paññavant]|, not by one who is |undiscerning::without wisdom [duppañña]|.
Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.
2.) By |interacting::dealing, transacting [saṁvohāra]|, bhikkhus, a person’s |integrity::goodness, honesty; lit. purity [soceyya]| can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning.
Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.
3.) In |adversity::distress, misfortune [āpadā]|, bhikkhus, a person’s |resilience::steadfastness, fortitude [thāmas]| can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning.
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.
4.) By |conversation::discussion; lit. talking together [sākacchā]|, bhikkhus, a person’s |wisdom::distinctive knowledge, discernment [paññā]| can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning.
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: ‘dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti; sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’ti.
1.) When it was said: ‘By dwelling together, bhikkhus, a person’s virtue can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning,’ for what reason was this said? Here, bhikkhus, a person dwelling together with another person knows thus: ‘For a long time, this venerable one’s conduct has been flawed, blemished, blotchy, and spotted; they are inconsistent in their actions and inconsistent in their behavior. This venerable one is |unprincipled::without regard for ethical conduct [dussīla]| in their conduct; this venerable one is not |virtuous::ethical, moral [sīlavant]|.’
Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: ‘dīgharattaṁ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. ‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
But here, bhikkhus, a person dwelling together with another person knows thus: ‘For a long time, this venerable one’s conduct has been flawless, unblemished, unblotchy, and spotless; they are consistent in their actions and consistent in their behavior. This venerable one is virtuous in their conduct; this venerable one is not unprincipled.’ When it was said: ‘By dwelling together, bhikkhus, a person’s virtue can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning,’ it was in reference to this that it was said.
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: ‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; vokkamati ayamāyasmā purimavohārā pacchimavohāraṁ; aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’ti.
2.) When it was said: ‘By interacting, bhikkhus, a person’s integrity can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning,’ for what reason was this said? Here, bhikkhus, a person interacting with another person knows thus: ‘This venerable one interacts one way when alone with one person, another way with two, another way with three, and another way with many; this venerable one deviates from their earlier interactions in their later interactions. This venerable one’s dealings are impure; this venerable one’s dealings are not pure.’
Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: ‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṁ; parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti. ‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
But here, bhikkhus, a person interacting with another person knows thus: ‘Just as this venerable one interacts when alone with one person, so they do with two, so with three, and so with many. This venerable one does not deviate from their earlier interactions in their later interactions. This venerable one’s dealings are pure; this venerable one’s dealings are not impure.’ When it was said: ‘By interacting, bhikkhus, a person’s integrity can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning,’ it was in reference to this that it was said.
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati: ‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati— lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.
3.) When it was said: ‘In adversity, bhikkhus, a person’s resilience can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning,’ for what reason was this said? Here, bhikkhus, someone struck by the loss of relatives, or struck by the loss of wealth, or struck by the loss of health, does not reflect thus: ‘Such is the nature of living in the world, such is the nature of |individual existence::lit. obtaining self existence [attabhāvapaṭilābha]|. Given the nature of living in the world and the nature of individual existence, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions—gain and loss, fame and disgrace, blame and praise, pleasure and pain.’ Struck by the loss of relatives, or struck by the loss of wealth, or struck by the loss of health, they grieve, grow weary, and lament; they weep beating their breasts and experience |delusion::bewilderment, confusion [sammoha]|.
Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati: ‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati— lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. ‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
But here, bhikkhus, someone struck by the loss of relatives, or struck by the loss of wealth, or struck by the loss of health, reflects thus: ‘Such is the nature of living in the world, such is the nature of individual existence. Given the nature of living in the world and the nature of individual existence, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions—gain and loss, fame and disgrace, blame and praise, pleasure and pain.’ Struck by the loss of relatives, or struck by the loss of wealth, or struck by the loss of health, they do not grieve, grow weary, or lament; they do not weep beating their breasts, nor do they experience delusion. When it was said: ‘In adversity, bhikkhus, a person’s resilience can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning,’ it was in reference to this that it was said.
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṁ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. Yañca ayamāyasmā dhammaṁ bhāsati tassa ca nappaṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti.
4.) When it was said: ‘By conversation, bhikkhus, a person’s wisdom can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning,’ for what reason was this said? Here, bhikkhus, a person conversing with another person knows thus: ‘Judging by this venerable one’s approach, their |intention::aspiration, resolution [abhinīhāra]|, and their way of posing the question, this venerable one is undiscerning; this venerable one is not wise. For what reason? Because this venerable one does not utter statements of meaning that are deep, peaceful, sublime, beyond the sphere of logic, subtle, comprehensible to the wise. And of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| this venerable one speaks, they are incapable of explaining, teaching, proclaiming, establishing, revealing, analyzing, or clarifying its meaning, either briefly or in detail. This venerable one is undiscerning; this venerable one is not wise.’
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṁ macchaṁ ummujjamānaṁ. Tassa evamassa: ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, paritto ayaṁ maccho, nāyaṁ maccho mahanto’ti. Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṁ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca na paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti.
Suppose, bhikkhus, a man |with clear eyes::who has vision [cakkhumant]| standing on the bank of a pool of water were to see a small fish rising. He would think thus: ‘Judging by this fish’s rise, the ripples it makes, and its speed, this is a small fish; this is not a large fish.’ Even so, bhikkhus, a person conversing with another person knows thus: ‘Judging by this venerable one’s approach, their intention, and their way of posing the question, this venerable one is undiscerning; this venerable one is not wise. For what reason? Because this venerable one does not utter statements of meaning that are deep, peaceful, sublime, beyond the sphere of logic, subtle, comprehensible to the wise. And of the Dhamma this venerable one speaks, they are incapable of explaining, teaching, proclaiming, establishing, revealing, analyzing, or clarifying its meaning, either briefly or in detail. This venerable one is undiscerning; this venerable one is not wise.’
Idha pana, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṁ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.
But here, bhikkhus, a person conversing with another person knows thus: ‘Judging by this venerable one’s approach, their intention, and their way of posing the question, this venerable one is wise; this venerable one is not undiscerning. For what reason? Because this venerable one utters statements of meaning that are deep, peaceful, sublime, beyond the sphere of logic, subtle, comprehensible to the wise. And of the Dhamma this venerable one speaks, they are capable of explaining, teaching, proclaiming, establishing, revealing, analyzing, or clarifying its meaning, either briefly or in detail. This venerable one is wise; this venerable one is not undiscerning.’
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṁ macchaṁ ummujjamānaṁ. Tassa evamassa: ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, mahanto ayaṁ maccho, nāyaṁ maccho paritto’ti. Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṁ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.
Suppose, bhikkhus, a man with clear eyes standing on the bank of a pool of water were to see a large fish rising. He would think thus: ‘Judging by this fish’s rise, the ripples it makes, and its speed, this is a large fish; this is not a small fish.’ Even so, bhikkhus, a person conversing with another person knows thus: ‘Judging by this venerable one’s approach, their intention, and their way of posing the question, this venerable one is wise; this venerable one is not undiscerning. For what reason? Because this venerable one utters statements of meaning that are deep, peaceful, sublime, beyond the sphere of logic, subtle, comprehensible to the wise. And of the Dhamma this venerable one speaks, they are capable of explaining, teaching, proclaiming, establishing, revealing, analyzing, or clarifying its meaning, either briefly or in detail. This venerable one is wise; this venerable one is not undiscerning.’
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
When it was said: ‘By conversation, bhikkhus, a person’s wisdom can be known, and this only after a long time, not a short time; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is undiscerning,’ it was in reference to this that it was said.
Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti.
These, bhikkhus, are the four traits which can be known by means of these four circumstances.”