[292] Bhikkhus, there are these two assemblies. What two? The assembly trained in vain talk (ukkācitavinītā) and not trained in questioning (paṭipucchāvinītā), and the assembly trained in questioning and not trained in vain talk.
And what, bhikkhus, is the assembly trained in vain talk and not trained in questioning? Here, bhikkhus, in whatever assembly the bhikkhus, when those discourses spoken by the Tathāgata — deep, deep in meaning, supramundane, connected with emptiness — are being recited, do not wish to listen, do not lend an ear, do not apply their minds to understanding, and do not think those teachings should be learned and mastered; but when those discourses composed by poets — mere poetry, with ornate letters and ornate phrasing, outside [the Dispensation], spoken by disciples — are being recited, they wish to listen, lend an ear, apply their minds to understanding, and think those teachings should be learned and mastered; and those bhikkhus, having mastered that teaching, neither question one another about it nor open it up in reply, asking: "How is this? What is the meaning of this?" They do not disclose what is undisclosed, do not make plain what has not been made plain, and do not dispel doubt regarding the many things that are grounds for doubt. This, bhikkhus, is called the assembly trained in vain talk and not trained in questioning.
And what, bhikkhus, is the assembly trained in questioning and not trained in vain talk? Here, bhikkhus, in whatever assembly the bhikkhus, when those discourses composed by poets — mere poetry, with ornate letters and ornate phrasing, outside [the Dispensation], spoken by disciples — are being recited, do not wish to listen, do not lend an ear, do not apply their minds to understanding, and do not think those teachings should be learned and mastered; but when those discourses spoken by the Tathāgata — deep, deep in meaning, supramundane, connected with emptiness — are being recited, they wish to listen, lend an ear, apply their minds to understanding, and think those teachings should be learned and mastered; and those bhikkhus, having mastered that teaching, question one another about it and open it up in reply, asking: "How is this? What is the meaning of this?" They disclose what is undisclosed, make plain what has not been made plain, and dispel doubt regarding the many things that are grounds for doubt. This, bhikkhus, is called the assembly trained in questioning and not trained in vain talk.
These, bhikkhus, are the two assemblies. Of these two assemblies, bhikkhus, this is the foremost: the assembly trained in questioning and not trained in vain talk.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.