[157] Bhikkhus, for five kinds of persons talk is bad talk, when one person is compared with another. Which five? Bhikkhus, for one without faith (saddhā), talk on faith is bad talk; for one of bad conduct, talk on virtue (sīla) is bad talk; for one of little learning, talk on great learning (bāhusacca) is bad talk; for one who is stingy, talk on generosity (cāga) is bad talk; for one of poor wisdom, talk on wisdom (paññā) is bad talk.
And why, bhikkhus, is talk on faith bad talk for one without faith? Bhikkhus, when talk on faith is being spoken, one without faith takes offense, becomes angry, becomes hostile, and becomes obstinate; he displays anger, hatred, and displeasure. For what reason? Because, bhikkhus, he does not see in himself the accomplishment of faith (saddhā-sampadā), and on that account he does not gain rapture and gladness (pīti-pāmojja). Therefore talk on faith is bad talk for one without faith. And why, bhikkhus, is talk on virtue bad talk for one of bad conduct? Bhikkhus, when talk on virtue is being spoken, one of bad conduct takes offense, becomes angry, becomes hostile, and becomes obstinate; he displays anger, hatred, and displeasure. For what reason? Because, bhikkhus, he does not see in himself the accomplishment of virtue (sīla-sampadā), and on that account he does not gain rapture and gladness. Therefore talk on virtue is bad talk for one of bad conduct. And why, bhikkhus, is talk on great learning bad talk for one of little learning? Bhikkhus, when talk on great learning is being spoken, one of little learning takes offense, becomes angry, becomes hostile, and becomes obstinate; he displays anger, hatred, and displeasure. For what reason? Because, bhikkhus, he does not see in himself the accomplishment of learning (suta-sampadā), and on that account he does not gain rapture and gladness. Therefore talk on great learning is bad talk for one of little learning. And why, bhikkhus, is talk on generosity bad talk for one who is stingy? Bhikkhus, when talk on generosity is being spoken, one who is stingy takes offense, becomes angry, becomes hostile, and becomes obstinate; he displays anger, hatred, and displeasure. For what reason? Because, bhikkhus, he does not see in himself the accomplishment of generosity (cāga-sampadā), and on that account he does not gain rapture and gladness. Therefore talk on generosity is bad talk for one who is stingy. And why, bhikkhus, is talk on wisdom bad talk for one of poor wisdom? Bhikkhus, when talk on wisdom is being spoken, one of poor wisdom takes offense, becomes angry, becomes hostile, and becomes obstinate; he displays anger, hatred, and displeasure. For what reason? Because, bhikkhus, he does not see in himself the accomplishment of wisdom (paññā-sampadā), and on that account he does not gain rapture and gladness. Therefore talk on wisdom is bad talk for one of poor wisdom. For these five kinds of persons, bhikkhus, talk is bad talk, when one person is compared with another.
Bhikkhus, for five kinds of persons talk is good talk, when one person is compared with another. Which five? Bhikkhus, for one with faith, talk on faith is good talk; for one who is virtuous, talk on virtue is good talk; for one of great learning, talk on great learning is good talk; for one who is generous, talk on generosity is good talk; for one who is wise, talk on wisdom is good talk.
And why, bhikkhus, is talk on faith good talk for one with faith? Bhikkhus, when talk on faith is being spoken, one with faith does not take offense, does not become angry, does not become hostile, does not become obstinate; he does not display anger, hatred, and displeasure. For what reason? Because, bhikkhus, he sees in himself the accomplishment of faith, and on that account he gains rapture and gladness. Therefore talk on faith is good talk for one with faith. And why, bhikkhus, is talk on virtue good talk for one who is virtuous? Bhikkhus, when talk on virtue is being spoken, one who is virtuous does not take offense, does not become angry, does not become hostile, does not become obstinate; he does not display anger, hatred, and displeasure. For what reason? Because, bhikkhus, he sees in himself the accomplishment of virtue, and on that account he gains rapture and gladness. Therefore talk on virtue is good talk for one who is virtuous. And why, bhikkhus, is talk on great learning good talk for one of great learning? Bhikkhus, when talk on great learning is being spoken, one of great learning does not take offense, does not become angry, does not become hostile, does not become obstinate; he does not display anger, hatred, and displeasure. For what reason? Because, bhikkhus, he sees in himself the accomplishment of learning, and on that account he gains rapture and gladness. Therefore talk on great learning is good talk for one of great learning. And why, bhikkhus, is talk on generosity good talk for one who is generous? Bhikkhus, when talk on generosity is being spoken, one who is generous does not take offense, does not become angry, does not become hostile, does not become obstinate; he does not display anger, hatred, and displeasure. For what reason? Because, bhikkhus, he sees in himself the accomplishment of generosity, and on that account he gains rapture and gladness. Therefore talk on generosity is good talk for one who is generous. And why, bhikkhus, is talk on wisdom good talk for one who is wise? Bhikkhus, when talk on wisdom is being spoken, one who is wise does not take offense, does not become angry, does not become hostile, does not become obstinate; he does not display anger, hatred, and displeasure. For what reason? Because, bhikkhus, he sees in himself the accomplishment of wisdom, and on that account he gains rapture and gladness. Therefore talk on wisdom is good talk for one who is wise. For these five kinds of persons, bhikkhus, talk is good talk, when one person is compared with another.
End of the Seventh Sutta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.