[187] On one occasion the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged greetings with the Blessed One, and when the courteous and memorable talk was concluded, he sat down to one side. Sitting to one side, the brahmin Vassakāra, the chief minister of Magadha, said to the Blessed One: "Master Gotama, could an untrue person (asappurisa) know of an untrue person: 'This person is an untrue person'?"
"It is impossible, brahmin, there is no chance, that an untrue person could know of an untrue person: 'This person is an untrue person.'"
"But, Master Gotama, could an untrue person know of a true person (sappurisa): 'This person is a true person'?"
"This too, brahmin, is impossible; there is no chance that an untrue person could know of a true person: 'This person is a true person.'"
"But, Master Gotama, could a true person know of a true person: 'This person is a true person'?"
"That, brahmin, is possible: a true person could know of a true person: 'This person is a true person.'"
"But, Master Gotama, could a true person know of an untrue person: 'This person is an untrue person'?"
"That too, brahmin, is possible: a true person could know of an untrue person: 'This person is an untrue person.'"
"It is astounding, Master Gotama, it is amazing, Master Gotama, how well this has been said by Master Gotama: 'It is impossible, there is no chance, that an untrue person could know of an untrue person: "This person is an untrue person." It is also impossible, there is no chance, that an untrue person could know of a true person: "This person is a true person." It is possible that a true person could know of a true person: "This person is a true person." It is also possible that a true person could know of an untrue person: "This person is an untrue person."'
"On one occasion, Master Gotama, in the assembly of the brahmin Todeyya, people were engaged in disparaging others: 'Foolish is this King Eḷeyya, who has full confidence in the ascetic Rāmaputta and who shows the ascetic Rāmaputta such supreme homage (paramanipaccakāra) as this — namely, bowing down, rising up, reverential salutation, and respectful conduct. Foolish, too, are these attendants of King Eḷeyya — Yamaka, Moggalla, Ugga, Nāvinākī, Gandhabba, and Aggivessa — who have full confidence in the ascetic Rāmaputta and who show the ascetic Rāmaputta such supreme homage as this — namely, bowing down, rising up, reverential salutation, and respectful conduct.' Then the brahmin Todeyya led them by this method: 'What do you think, sirs? In tasks to be done and higher tasks to be done, in words to be spoken and higher words to be spoken, is not King Eḷeyya wise, one better able to see the good than those able to see the good?' — 'It is so, sir: in tasks to be done and higher tasks to be done, in words to be spoken and higher words to be spoken, King Eḷeyya is wise, one better able to see the good than those able to see the good.' — 'But, sirs, since the ascetic Rāmaputta is wiser than the wise King Eḷeyya — in tasks to be done and higher tasks to be done, in words to be spoken and higher words to be spoken, one better able to see the good than one better able to see the good — therefore King Eḷeyya has full confidence in the ascetic Rāmaputta and shows the ascetic Rāmaputta such supreme homage as this — namely, bowing down, rising up, reverential salutation, and respectful conduct.
"'What do you think, sirs? In tasks to be done and higher tasks to be done, in words to be spoken and higher words to be spoken, are not King Eḷeyya's attendants — Yamaka, Moggalla, Ugga, Nāvinākī, Gandhabba, and Aggivessa — wise, better able to see the good than those able to see the good?' — 'It is so, sir: King Eḷeyya's attendants — Yamaka, Moggalla, Ugga, Nāvinākī, Gandhabba, and Aggivessa — in tasks to be done and higher tasks to be done, in words to be spoken and higher words to be spoken, are wise, better able to see the good.' — 'But, sirs, since the ascetic Rāmaputta is wiser than King Eḷeyya's wise attendants — in tasks to be done and higher tasks to be done, in words to be spoken and higher words to be spoken, one better able to see the good than those better able to see the good — therefore King Eḷeyya's attendants have full confidence in the ascetic Rāmaputta and show the ascetic Rāmaputta such supreme homage as this — namely, bowing down, rising up, reverential salutation, and respectful conduct.'
"It is astounding, Master Gotama, it is amazing, Master Gotama, how well this has been said by Master Gotama: 'It is impossible, there is no chance, that an untrue person could know of an untrue person: "This person is an untrue person." It is also impossible, there is no chance, that an untrue person could know of a true person: "This person is a true person." It is possible that a true person could know of a true person: "This person is a true person." It is possible that a true person could know of an untrue person: "This person is an untrue person."' Well then, Master Gotama, now we must go; we are busy and have much to do."
"Do now, brahmin, whatever you think it is time for."
Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and rejoiced at the Blessed One's statement, rose from his seat and departed.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.