Then the Great Being, giving his consent, repeated the following stanza:

I give you leave to ask whate'er
Ye most at heart are fain to hear;
I know both this world and the next;
No question leaves my mind perplext.

[141] Sakka, having thus obtained his permission, put a question which he had himself prepared:

The Master, to make the matter clear, said:

Sakka, to cities bountiful, that sees the Truth of things,
To learn what he was fain to know, began his questionings.

What is it one may slay outright and never more repent?
What is it one may throw away, with all good men's consent
From whom should one put up with speech, however harsh it be?
This is the thing that I would have Kondanna tell to me.

Then explaining the question, he said:

Anger is what a man may slay and never more repent;
Hypocrisy he throws away with all good men's consent;
From all he should put up with speech, however harsh it be,
This form of patience, wise men say, is highest in degree.

Rude speech from two one might with patience hear,
From one's superior, or from a peer,
But how to bear from meaner folk rude speech
Is what I fain would have Kondanna teach.

Rude speech from betters one may take through fear
Or, to avoid a quarrel, from a peer,
[142] But from the mean to put up with rude speech
Is perfect patience, as the sages teach.

Verses such as these one must understand to be connected in the way of question and answer.

When he had thus spoken, Sakka said to the Great Being, "Holy sir, in the first instance you said, "Put up with harsh speech from all; this, men say, is the highest form of patience," but now you say, "Put up here with the speech of an inferior; this, men say, is the highest form of patience"; this latter saying does not agree with your former one." Then the Great Being said to him, "Sakka, this last utterance of mine is in respect of one who puts up with harsh speech, because he knows the speaker to be his inferior, but what I said first was because one cannot by merely looking on the outward form of people know for certain their condition, whether superior to oneself or not," and to make it clear how difficult it is by merely regarding the outward form to distinguish the condition of persons, whether inferior or not, except by means of close intercourse, he spoke this stanza:

How hard it is to judge a man that's polished in exterior
Be he one's better, equal or, it may be, one's inferior.
The best of men pass through the world ofttimes in meanest form disguised;
So then bear with rough speech from all, if thou, my friend, be well advised.