[507] "Bhikkhus, there are these three topics of discussion (kathāvatthu). What three? Bhikkhus, one might speak concerning the past period of time: 'Thus it was in the past.' Or, bhikkhus, one might speak concerning the future period of time: 'Thus it will be in the future.' Or, bhikkhus, one might speak concerning the present period of time: 'Thus it is now, at present.'
"Bhikkhus, it is by way of engagement in discussion that a person may be known — whether he is fit to converse with or unfit to converse with. If, bhikkhus, this person, when asked a question, does not answer categorically a question that should be answered categorically; does not answer with an analysis a question that should be answered with an analysis; does not answer with a counter-question a question that should be answered with a counter-question; and does not set aside a question that should be set aside — such being the case, bhikkhus, this person is unfit to converse with. But if, bhikkhus, this person, when asked a question, answers categorically a question that should be answered categorically; answers with an analysis a question that should be answered with an analysis; answers with a counter-question a question that should be answered with a counter-question; and sets aside a question that should be set aside — such being the case, bhikkhus, this person is fit to converse with.
"Bhikkhus, it is by way of engagement in discussion that a person may be known — whether he is fit to converse with or unfit to converse with. If, bhikkhus, this person, when asked a question, does not stand firm regarding what is possible and what is impossible; does not stand firm regarding presuppositions; does not stand firm regarding the assertions of others; does not stand firm regarding procedure — such being the case, bhikkhus, this person is unfit to converse with. But if, bhikkhus, this person, when asked a question, stands firm regarding what is possible and what is impossible; stands firm regarding presuppositions; stands firm regarding the assertions of others; stands firm regarding procedure — such being the case, bhikkhus, this person is fit to converse with.
"Bhikkhus, it is by way of engagement in discussion that a person may be known — whether he is fit to converse with or unfit to converse with. If, bhikkhus, this person, when asked a question, evades one thing by another, diverts the talk to an outside subject, and displays anger, hatred, and displeasure — such being the case, bhikkhus, this person is unfit to converse with. But if, bhikkhus, this person, when asked a question, does not evade one thing by another, does not divert the talk to an outside subject, and does not display anger, hatred, and displeasure — such being the case, bhikkhus, this person is fit to converse with.
"Bhikkhus, it is by way of engagement in discussion that a person may be known — whether he is fit to converse with or unfit to converse with. If, bhikkhus, this person, when asked a question, overwhelms [the questioner], crushes him, jeers at him, and seizes upon his slips — such being the case, bhikkhus, this person is unfit to converse with. But if, bhikkhus, this person, when asked a question, does not overwhelm [the questioner], does not crush him, does not jeer at him, and does not seize upon his slips — such being the case, bhikkhus, this person is fit to converse with.
"Bhikkhus, it is by way of engagement in discussion that a person may be known — whether he possesses the supporting condition (upanisā) or lacks the supporting condition. One who does not lend an ear, bhikkhus, lacks the supporting condition; one who lends an ear possesses the supporting condition. He, possessing the supporting condition, directly knows one dhamma, fully understands one dhamma, abandons one dhamma, and realizes one dhamma. Directly knowing one dhamma, fully understanding one dhamma, abandoning one dhamma, and realizing one dhamma, he touches right liberation (vimutti). This, bhikkhus, is the purpose of talk; this is the purpose of counsel; this is the purpose of the supporting condition; this is the purpose of lending an ear — namely, the liberation of the mind (citta) through non-clinging."
Those who converse in hostility,
entrenched [in their views] and puffed up,
resorting to what is ignoble,
seeking out openings against one another,
delight in one another's ill-spoken words,
slips, confusion, and defeat —
a noble one does not engage in such talk.
But if a wise man, knowing the proper time,
should desire to speak,
let the steadfast one speak that talk
connected with those established in the Dhamma,
the talk practiced by the noble ones —
not hostile, not puffed up,
with a mind not carried away,
without rivalry, without rashness,
without envy, he speaks with right understanding.
He should approve of what is well spoken,
but should not disparage on account of what is ill spoken;
he should not train in fault-finding,
nor seize upon another's slips;
he should not overwhelm, should not crush,
nor speak contrived speech.
Truly, for the sake of knowledge and for the sake of confidence
is the counsel of the good;
thus indeed do the noble ones give counsel:
this is the counsel of the noble ones.
Understanding this, the wise one
should give counsel without exalting himself.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.