Topics for Discussion Kathṅvatthu Sutta (AN 3:68)
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('â', Thus it was in the past.â One may talk about the future, saying, ),
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('â', Thus it will be in the future.â Or one may talk about now in the present, saying, ),
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('â', Thus it is now in the present.â "Monks, itâs through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesnât give a categorical answer to a question deserving a categorical answer, doesnât give an analytical (qualified) answer to a question deserving an analytical answer, doesnât give a counter-question to a question deserving a counter-question, doesnât put aside a question deserving to be put aside, then—that being the case—he is a person unfit to talk with. But if a person, when asked a question, gives a categorical answer to a question deserving a categorical answer, gives an analytical answer to a question deserving an analytical answer, gives a counter-question to a question deserving a counter-question, and puts aside a question deserving to be put aside, then—that being the case—he is a person fit to talk with. "Monks, itâs through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesnât stand by what is possible and impossible, doesnât stand by agreed-upon assumptions, doesnât stand by teachings known to be true,1 doesnât stand by standard procedure, then—that being the case—he is a person unfit to talk with. But if a person, when asked a question, stands by what is possible and impossible, stands by agreed-upon assumptions, stands by teachings known to be true, stands by standard procedure, then—that being the case—he is a person fit to talk with. "Monks, itâs through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, wanders from one thing to another, pulls the discussion off the topic, shows anger & aversion and sulks, then—that being the case—he is a person unfit to talk with. But if a person, when asked a question, doesnât wander from one thing to another, doesnât pull the discussion off the topic, doesnât show anger or aversion or sulk, then—that being the case—he is a person fit to talk with. "Monks, itâs through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, puts down (the questioner), crushes him, ridicules him, grasps at his little mistakes, then—that being the case—he is a person unfit to talk with. But if a person, when asked a question, doesnât put down (the questioner), doesnât crush him, doesnât ridicule him, doesnât grasp at his little mistakes, then—that being the case—he is a person fit to talk with. "Monks, itâs through his way of participating in a discussion that a person can be known as drawing near or not drawing near. One who lends ear draws near; one who doesnât lend ear doesnât draw near. Drawing near, one clearly knows one quality, comprehends one quality, abandons one quality, and realizes one quality.2 Clearly knowing one quality, comprehending one quality, abandoning one quality, and realizing one quality, one touches right release. For thatâs the purpose of discussion, thatâs the purpose of counsel, thatâs the purpose of drawing near, thatâs the purpose of lending ear: i.e., the liberation of the mind through lack of clinging/sustenance. Those who discuss when angered, dogmatic, arrogant, following whatâs not the noble onesâ way, seeking to expose each otherâs faults, delight in each otherâs         misspoken word, slip, stumble, defeat. Noble ones donât speak in that way. If wise people, knowing the right time, want to speak, then, words connected with justice, following the ways of the noble ones: Thatâs what the enlightened ones speak, without anger or arrogance, with a mind not boiling over, without vehemence, without spite. Without envy they speak from right knowledge. They would delight in whatâs well-said and not disparage whatâs not. They donât study to find fault, donât grasp at little mistakes. donât put down, donât crush, donât speak random words. For the purpose of knowledge, for the purpose of (inspiring) clear confidence, counsel thatâs true: Thatâs how noble ones give counsel. Thatâs the noble onesâ counsel. Knowing this, the intelligent should give counsel without arrogance. Notes 1. Reading aā±ā±ṅtavṅda with the Burmese edition. An alternate translation would be, "the teachings of those who know." 2. According to the Commentary, these qualities are, respectively, the noble truth of the path, the noble truth of stress, the noble truth of the origination of stress, and the noble truth of the cessation of stress. See also: MN 58; MN 110; MN 113; SN 22:3; AN 4:42; AN 4:192; AN 5:165; Sn 4:8 - --> - - - -