1. What sort of person is not a good man?Katamo ca puggalo asappuriso? Here a certain person is a destroyer of life, taker of things not given, misbehaving in sensual desires, liar, one indulging in the enjoyment of spirituous, fermented liquors and intoxicants. Such is the person who is called “not a good man”.Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti—What sort of person is more “not a good man” than the “not good man”?ayaṁ vuccati puggalo “asappuriso”.

Here a certain person is himself a destroyer of life and urges others to do the same, himself takes things not given and urges others to do likewise, himself misbehaves in the matter of sensual desires and instigates others in the same way, himself tells a lie and instigates others to do the same, himself indulges in the enjoyment of spirituous, fermented liquors and intoxicants and instigates others to do the same. Such is the person who is said to be more “not a good man” than the “not good man”.Katamo ca puggalo asappurisena asappurisataro? What sort of person is a good man?Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā ca adinnādāyī hoti parañca adinnādāne samādapeti, attanā ca kāmesumicchācārī hoti parañca kāmesumicchācāre samādapeti, attanā ca musāvādī hoti parañca musāvāde samādapeti, attanā ca surāmerayamajjapamādaṭṭhāyī hoti parañca surāmerayamajjapamādaṭṭhāne samādapeti—Here a certain person refrains from destruction of life, refrains from taking anything not given, refrains from misbehaviour in the matter of sensual pleasures, and lastly, refrains from indulging in the enjoyment of spirituous, fermented liquors and intoxicants—such is the person who is said to be a good man.ayaṁ vuccati puggalo “asappurisena asappurisataro”.

What sort of person is a better man than the good man?Katamo ca puggalo sappuriso? Here a certain person, while he himself refrains from the destruction of life, incites others to refrain, himself refrains from taking things not given, incites others to refrain, himself refrains from misbehaviour in sensual pleasures, incites others to refrain, himself refrains from speaking falsehood, incites others to refrain, himself refrains from indulging in the enjoyment of spirituous, fermented liquors and intoxicants, incites others to refrain. Such is the person who is said to be a better man than the good man.Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti—2. What sort of person is wicked?ayaṁ vuccati puggalo “sappuriso”.

Here a certain person is a destroyer of life, taker of things not given, misbehaves in sensual pleasures, is a liar, a slanderer, speaks harsh words, is a gossip, covetous, of malevolent thoughts, an upholder of false doctrines. Such a person is said to be wicked.Katamo ca puggalo sappurisena sappurisataro? What sort of person is more wicked than the wicked?Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti, attanā ca adinnādānā paṭivirato hoti parañca adinnādānā veramaṇiyā samādapeti, attanā ca kāmesumicchācārā paṭivirato hoti parañca kāmesumicchācārā veramaṇiyā samādapeti, attanā ca musāvādā paṭivirato hoti parañca musāvādā veramaṇiyā samādapeti, attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti—Here a certain person, while he himself destroys life, instigates others to do the same, while himself takes things not given instigates others to do likewise, while himself misbehaves in sensual pleasures instigates others to do the same, while himself is a liar instigates others to be so, while himself is a slanderer instigates others to slander, himself a harsh speaker instigates others to use harsh language, himself a gossip instigates others to gossip, himself covetous instigates others towards covetousness, himself of malevolent nature instigates others to be malevolent, himself an upholder of wrong views instigates others to entertain such views. Such a person is said to be more wicked than the wicked.ayaṁ vuccati puggalo “sappurisena sappurisataro”.

What sort of person is of lovely disposition?Katamo ca puggalo pāpo? Here a certain person refrains from killing life, refrains from taking what is not given, refrains from misbehaving in sensual pleasures, refrains from speaking falsehood, refrains from slanderous speech, refrains from using harsh language, refrains from gossip, is not covetous or malevolent, is an upholder of right views. Such a person is said to be of lovely disposition.Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti—What sort of person is more lovely than one of lovely disposition?ayaṁ vuccati puggalo “pāpo”.

Here a certain person himself refrains from destruction of life, and incites others as well to cease to kill; himself a refrainer from taking things not given, incites others to abstain from taking what is not given, himself refrains from misbehaving in sensual pleasures and incites others to refrain from misbehaving in sensual pleasures … incites others to right views. Such is the person who is more lovely than one of lovely disposition.Katamo ca puggalo pāpena pāpataro? 3. What sort of person is of a wicked nature? What sort of person is of a more wicked nature than he who is wicked? What sort of person is of a lovely nature? What sort of person is of a more lovely nature than he who is of a lovely nature?Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā ca adinnādāyī hoti parañca adinnādāne samādapeti, attanā ca kāmesumicchācārī hoti parañca kāmesumicchācāre samādapeti, attanā ca musāvādī hoti parañca musāvāde samādapeti, attanā ca pisuṇavāco hoti parañca pisuṇāya vācāya samādapeti, attanā ca pharusavāco hoti parañca pharusāya vācāya samādapeti, attanā ca samphappalāpī hoti parañca samphappalāpe samādapeti, attanā ca abhijjhālu hoti parañca abhijjhāya samādapeti, attanā ca byāpannacitto hoti parañca byāpāde samādapeti, attanā ca micchādiṭṭhi hoti parañca micchādiṭṭhiyā samādapeti—Answers as in 2.ayaṁ vuccati puggalo “pāpena pāpataro”.

4. What sort of person is blameworthy?Katamo ca puggalo kalyāṇo? Here a certain person has come to have blameworthy action, speech, and thought. Such is the person who is said to be blameworthy.Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti—What sort of person is exceedingly blameworthy?ayaṁ vuccati puggalo “kalyāṇo”.

Here a certain person has come to have more of blameworthy action, speech, and thought and less of unblameworthy action, speech, and thought. Such is the person who is said to be exceedingly blameworthy.Katamo ca puggalo kalyāṇena kalyāṇataro? What sort of person is little blameworthy?Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti, attanā ca adinnādānā paṭivirato hoti parañca adinnādānā veramaṇiyā samādapeti, attanā ca kāmesumicchācārā paṭivirato hoti parañca kāmesumicchācārā veramaṇiyā samādapeti, attanā ca musāvādā paṭivirato hoti parañca musāvādā veramaṇiyā samādapeti, attanā ca pisuṇāya vācāya paṭivirato hoti parañca pisuṇāya vācāya veramaṇiyā samādapeti, attanā ca pharusāya vācāya paṭivirato hoti parañca pharusāya vācāya veramaṇiyā samādapeti, attanā ca samphappalāpā paṭivirato hoti parañca samphappalāpā veramaṇiyā samādapeti, attanā ca anabhijjhālu hoti parañca anabhijjhāya samādapeti, attanā ca abyāpannacitto hoti parañca abyāpāde samādapeti, attanā ca sammādiṭṭhi hoti parañca sammādiṭṭhiyā samādapeti—Here a certain person has come to have more of unblameworthy conduct, speech, and thought and less of blameworthy conduct, speech, and thought. Such is the person who is said to be little blameworthy.ayaṁ vuccati puggalo “kalyāṇena kalyāṇataro”.

What sort of person is blameless?Katamo ca puggalo pāpadhammo? Here a certain person has come to have blameless conduct, speech, and thought. Such a person is said to be blameless.Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti …pe… 5. What sort of person is quick in acquiring?micchādiṭṭhi hoti—The person who comprehends the doctrine at the time of its pronouncement is said to be quick in acquiring.ayaṁ vuccati puggalo “pāpadhammo”.

What sort of person learns by exposition?Katamo ca puggalo pāpadhammena pāpadhammataro? The person to whom comprehension of the doctrine comes when the meaning of what is briefly uttered is analysed in detail.Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā ca adinnādāyī hoti parañca adinnādāne samādapeti …pe… What sort of person is one who may be led?attanā ca micchādiṭṭhi hoti parañca micchādiṭṭhiyā samādapeti—The person to whom comprehension of the doctrine comes by recitation, questioning, and earnest attention and by serving, cultivating and waiting upon lovely friends is one who may be led.ayaṁ vuccati puggalo “pāpadhammena pāpadhammataro”.

What sort of person is one with whom the word is the chief thing?Katamo ca puggalo kalyāṇadhammo? The person to whom comprehension of doctrine would not come in this life, however much he may hear and say and bear in mind or recite, is said to be one with whom the word is the chief thing.Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti …pe… 6. What sort of person is one who makes a fit but not a prompt reply?sammādiṭṭhi hoti—Here a certain person answers correctly but not quickly when a question is put to him. Such a person is said to be one who makes a fit but not a prompt reply.ayaṁ vuccati puggalo “kalyāṇadhammo”.

What sort of person is one who makes a prompt but not a fit reply?Katamo ca puggalo kalyāṇadhammena kalyāṇadhammataro? Here a certain person answers quickly but not fitly when a question is put to him. Such a person is said to be one who makes a prompt but not a fit reply.Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti …pe… What sort of person is one who makes a fit and prompt reply?attanā ca sammādiṭṭhi hoti parañca sammādiṭṭhiyā samādapeti—Here a certain person who answers quickly and says the fit thing when a question is put to him, is said to be a person who makes both a fit and a prompt reply.ayaṁ vuccati puggalo “kalyāṇadhammena kalyāṇadhammataro”.

What sort of person is one who makes neither a fit nor a prompt reply?Katamo ca puggalo sāvajjo? Here a certain person who answers neither quickly nor fitly when a question is put to him, is said to be a person who makes neither a fit nor a prompt reply.Idhekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti—7. Who are the four preachers of Dhamma?ayaṁ vuccati puggalo “sāvajjo”.

Here a certain religious teacher speaks but little and what is irrelevant, and the congregation may not be competent to judge what is relevant and what not. Such a teacher, in a congregation such as this, passes for a preacher of the “Norm”.Katamo ca puggalo vajjabahulo? Here a certain religious teacher speaks but little and what is relevant, and the congregation is competent to judge what is relevant and what not. Such a teacher, in such a congregation, passes for a preacher of the “Norm”.Idhekacco puggalo sāvajjena bahulaṁ kāyakammena samannāgato hoti appaṁ anavajjena, sāvajjena bahulaṁ vacīkammena samannāgato hoti appaṁ anavajjena, sāvajjena bahulaṁ manokammena samannāgato hoti appaṁ anavajjena—Here a certain religious teacher speaks much and what is irrelevant, and the congregation is incompetent to judge what is relevant and what not. Such a person, in a congregation like this, passes as a preacher of the “Norm”.ayaṁ vuccati puggalo “vajjabahulo”.

Here again a certain religious teacher speaks much and what is relevant, and the congregation is competent to judge what is relevant and what not. Such a teacher, in such a congregation as this, passes as a preacher of the “Norm”.Katamo ca puggalo appavajjo? These are the four religious preachers.Idhekacco puggalo anavajjena bahulaṁ kāyakammena samannāgato hoti appaṁ sāvajjena, anavajjena bahulaṁ vacīkammena samannāgato hoti appaṁ sāvajjena, anavajjena bahulaṁ manokammena samannāgato hoti appaṁ sāvajjena—8. What are the four types of persons comparable to the cloud?ayaṁ vuccati puggalo “appavajjo”.

The four kinds of clouds are: That which thunders but rains not, that which rains but thunders not, that which both thunders and rains, that which neither thunders nor rains. Thus are to be found in this world four types of persons who are comparable to these four kinds of clouds. And who are they? One who thunders but rains not, one who rains but thunders not, one who rains and also thunders, one who neither thunders nor rains.Katamo ca puggalo anavajjo? What sort of person is one who thunders but rains not?Idhekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti—Here a certain person does not act up to what he says. Such a man is said to be one who thunders but rains not. Just as the cloud that thunders but rains not, so also is this person.ayaṁ vuccati puggalo “anavajjo”.

What sort of person is one who rains but thunders not?Katamo ca puggalo ugghaṭitaññū? Here a certain person acts but does not speak. Such a person is said to be one who rains but thunders not. Just as a cloud that rains but thunders not, so also is this person.Yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti—What sort of person is one who thunders as well as rains?ayaṁ vuccati puggalo “ugghaṭitaññū”.

Here a certain person speaks and acts. Such a person is said to be one who thunders as well as rains. Just as the cloud that thunders and rains, so also is this person.Katamo ca puggalo vipañcitaññū? What sort of person is one who neither thunders nor rains?Yassa puggalassa saṅkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti—Here a certain person neither speaks nor acts. Such a person is said to be one who neither thunders nor rains. Just as the cloud that neither thunders nor rains, so also is this person.ayaṁ vuccati puggalo “vipañcitaññū”.

These are the four types of men that are found in this world comparable to the cloud.Katamo ca puggalo neyyo? 9. What are the four types of persons that are comparable to mice?Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato evaṁ anupubbena dhammābhisamayo hoti—Four kinds of mice—those that dig their holes but do not live therein; those that live in holes but do not (themselves) dig them; those that live in the holes that they dig; those that neither dig holes for themselves nor live therein. In the same way also there are four types of persons that are found in this world who are comparable to mice. What are the four?ayaṁ vuccati puggalo “neyyo”.

Those that have dug holes but do not dwell. Those who dwell but do not dig. Those who dig and dwell. Those who neither dig nor dwell.Katamo ca puggalo padaparamo? What sort of person is one who digs the hole but does not dwell?Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti—Here a certain person masters the doctrine consisting of theSutta,Geyya,Vyākaraṇa,Gāthā,Udāna,Itivuttaka,Jātaka,Abbhutadhamma,Vedalla, but all the same he does not truly realise suffering, the origin of suffering, the cessation of suffering, the way leading to the cessation of suffering. Such is the person who is a digger but not a dweller. Just as the mouse digs a hole but does not dwell in it, so also is this person.ayaṁ vuccati puggalo “padaparamo”.

What sort of person is one who dwells in the hole but does not dig it?Katamo ca puggalo yuttappaṭibhāno no muttappaṭibhāno? Here a certain person does not master a doctrine consisting of the Suttas, etc., but he truly realises suffering, the origin of suffering, the cessation of suffering, the path leading to the cessation of suffering. Such a person is a dweller but not a hole-digger. Just as a mouse which dwells in a hole it does not dig, so also is this person.Idhekacco puggalo pañhaṁ puṭṭho samāno yuttaṁ vadati no sīghaṁ—What sort of person is a digger as well as a dweller?ayaṁ vuccati puggalo “yuttappaṭibhāno no muttappaṭibhāno”.

Here a certain person learns the doctrine consisting of Sutta, etc., and truly realises suffering, etc. Such a person is a digger as well as a dweller. Just as the mouse which digs its hole and dwells in it, so also is this person.Katamo ca puggalo muttappaṭibhāno no yuttappaṭibhāno? What sort of person is neither a digger nor a dweller?Idhekacco puggalo pañhaṁ puṭṭho samāno sīghaṁ vadati no yuttaṁ—Here a certain person neither learns the doctrine, nor does he truly realise suffering, etc. Such a person is one who is neither a digger nor a dweller. Just as the mouse which neither digs its hole nor dwells in it, so also is this person. These are the four kinds of persons that live in this world who are comparable to mice.ayaṁ vuccati puggalo “muttappaṭibhāno no yuttappaṭibhāno”.

10. What are the four types of person that are comparable to the mango?Katamo ca puggalo yuttappaṭibhāno ca muttappaṭibhāno ca? Four kinds of mangoes—immature but of ripe colour; of ripe colour but immature; immature and of unripe colour; ripe as well as of ripe colour. So also there are four persons that live in this world who are comparable to the mango. What are they? One unripe but ripe-hued; one ripe but unripe-hued; one unripe and unripe-hued; one ripe and ripe-hued.Idhekacco puggalo pañhaṁ puṭṭho samāno yuttañca vadati sīghañca—How is a person unripe but ripe-hued?ayaṁ vuccati puggalo “yuttappaṭibhāno ca muttappaṭibhāno ca”.

Here a certain person looks graceful when proceeding forward or backward, when looking this way or that way, while stretching out or bending in (his arms), and when wearing the uppermost robe or the ordinary dress and holding the alms-bowl. He does not truly realise suffering, etc. He does not truly realise also the path leading to the suffering. Thus is a person who is unripe but ripe-hued. Just as a mango which is unripe but ripe-hued. so also is this person.Katamo ca puggalo neva yuttappaṭibhāno no muttappaṭibhāno? How is a person ripe but of immature hue?Idhekacco puggalo pañhaṁ puṭṭho samāno neva yuttaṁ vadati no sīghaṁ—Here a certain person is not graceful while proceeding forward or backward, while looking this way or that way, while stretching out or bending in (his arms), and when wearing the uppermost robe or the ordinary dress and holding the alms-bowl, but he truly realises suffering, etc. Such a person is ripe but of immature hue. Just as a mango which is ripe but of immature hue, so also is this person.ayaṁ vuccati, puggalo “neva yuttappaṭibhāno no muttappaṭibhāno”.

How is a person unripe and of immature hue?Tattha katame cattāro dhammakathikā puggalā? Here a certain person's movements forward and backward, etc., the holding of the alms-bowl, are not graceful. He does not truly realise suffering, etc. Just as a mango which is unripe and green-hued, so also is this person.Idhekacco dhammakathiko appañca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. What sort of person is ripe and ripe-hued?Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṁ gacchati.

Here a certain person's movements forward and backward, etc., holding of alms-bowl—all are graceful. He truly realises suffering, etc. Thus is a person ripe and also ripe-hued. Just as a mango which is ripe and ripe-hued, so also is this person.Idha panekacco dhammakathiko appañca bhāsati sahitañca, parisā cassa kusalā hoti sahitāsahitassa. These are the four types of person existing in this world who are comparable to the mango.Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṁ gacchati.

11. What are the four types of persons comparable to a jar?Idha panekacco dhammakathiko bahuñca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. Four kinds of jar—that which is empty but well covered; that which is full but uncovered; that which is empty as well as uncovered; that which is full as well as covered.Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṁ gacchati.

In the same way there are four types of persons existing in this world that are comparable to a jar.Idha panekacco dhammakathiko bahuñca bhāsati sahitañca, parisā cassa kusalā hoti sahitāsahitassa. What are the four? Empty but covered; full and uncovered; empty as well as uncovered; full as well as covered.Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṁ gacchati.

How is a person empty but covered?Ime cattāro “dhammakathikā puggalā”.

Here a certain person whose movements forward and backward, etc., are all graceful; he does not truly realise suffering as it is, etc. Such a person is empty but well covered. Just as the jar is empty but covered, so also is this person.Tattha katame cattāro valāhakūpamā puggalā? What sort of person is full and uncovered?Cattāro valāhakā—Here a certain person whose movements forward and backward, etc., are not graceful (iv, 10 b). He truly realises suffering as it is, etc. Thus is he full and uncovered. Just as the jar is full and uncovered, so also is this person.gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā. What sort of person is empty as well as uncovered?Evamevaṁ cattārome valāhakūpamā puggalā santo saṁvijjamānā lokasmiṁ. Here a certain person whose movements forward and backward, etc., are neither graceful nor does he truly realise suffering, etc. Such is the person who is empty as well as uncovered. Just as the jar is empty and uncovered, so also is this person.Katame cattāro? What sort of person is full as well as covered?Gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā.

Here a certain person whose movements forward and backward, etc., are all graceful. He truly realises suffering as it is, etc. Thus is a person full as well as covered. Just as a jar is full as well as covered, so also is this person.Kathañca puggalo gajjitā hoti no vassitā? These are the four types of persons existing in this world who are comparable to a jar.Idhekacco puggalo bhāsitā hoti, no kattā. 12. What are the four types of persons who are comparable to a pool of water?Evaṁ puggalo gajjitā hoti, no vassitā. Four kinds of pools: shallow but seeming to be deep; deep but seeming to be shallow; shallow and appearing to be shallow; lastly, deep and appearing to be deep.Seyyathāpi so valāhako gajjitā no vassitā, tathūpamo ayaṁ puggalo.

What are the four kinds?—shallow but seeming to be deep; deep but seeming to be shallow; shallow and seeming to be shallow; lastly, deep and seeming to be deep.Kathañca puggalo vassitā hoti no gajjitā? What sort of person is one who is shallow but seems to be deep?Idhekacco puggalo kattā hoti, no bhāsitā. Here a certain person whose movements forward and backward, etc. [See §§4–10 (a.)] He does not truly realise suffering, etc. Such a person is shallow but seems to be deep. Just as the pool is shallow but seems to be deep, so also is this person.Evaṁ puggalo vassitā hoti no gajjitā. What sort of person is deep but seems to be shallow?Seyyathāpi so valāhako vassitā no gajjitā, tathūpamo ayaṁ puggalo.

Here a certain person whose movements forward and backward, etc. He truly realises suffering, etc. Such a person is deep but seems to be shallow. Just as the pool is deep but seems to be shallow, so also is this person.Kathañca puggalo gajjitā ca hoti vassitā ca? What sort of person is shallow and seems to be shallow?Idhekacco puggalo bhāsitā ca hoti, kattā ca. Here a certain person whose movements forward and backward, etc., the holding of the alms-bowl are not graceful, and also he does not realise suffering, etc. Thus is a person shallow and seems to be shallow. Just as a pool is shallow and seems to be shallow, so also is this person.Evaṁ puggalo gajjitā ca hoti vassitā ca. What sort of person is deep and seems to be deep?Seyyathāpi so valāhako gajjitā ca vassitā ca, tathūpamo ayaṁ puggalo.

Here a certain person whose movements forward and backward, etc., holding of alms-bowl—all are graceful, at the same time he truly realises suffering as it is, etc. He truly realises that this is the way leading to the cessation of suffering. Such a person is one who is deep and seems to be deep. Just as the pool is deep and seems to be deep, so also is this person.Kathañca puggalo neva gajjitā hoti no vassitā? 13. What are the four persons that are comparable to the ox?Idhekacco puggalo neva bhāsitā hoti no kattā. There are four kinds of oxen;—pest to its own herd but not to another herd; pest to another herd but not to its own herd; pest to its own as well as to another herd; pest neither to its own herd nor to another herd.Evaṁ puggalo neva gajjitā hoti no vassitā. In the same manner there are four types of persons existing in the world comparable to the ox.Seyyathāpi so valāhako neva gajjitā no vassitā, tathūpamo ayaṁ puggalo.

What are the four? A pest in the congregation but not outside it; a pest outside the congregation but not in it; a pest in as well as outside the congregation; a pest neither in his own nor in another congregation.Ime cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmiṁ.

How is a person a pest in his own congregation but not outside it?Tattha katame cattāro mūsikūpamā puggalā? Here a certain person creates trouble in his own congregation but not in another congregation. Such a person is a pest in his own congregation but not in another. Just as that ox is a pest in its own herd but not in another herd, so also is this person.Catasso mūsikā—How is a person a pest outside but not in his own congregation?gādhaṁ kattā no vasitā, vasitā no gādhaṁ kattā, gādhaṁ kattā ca vasitā ca, neva gādhaṁ kattā no vasitā. Here a certain person creates trouble in another congregation but not in his own. Such a person is a pest outside but not in his congregation. Just as that ox is a pest outside, but not in its own herd, so also is this person.Evamevaṁ cattārome mūsikūpamā puggalā santo saṁvijjamānā lokasmiṁ. How is a person a pest in as well as outside his own congregation?Katame cattāro? Here a certain person creates trouble in as well as outside his own congregation. Such a person is one who is a pest in as well as outside his own congregation. Just as that ox is a pest in as well as outside its own herd, so also is this person.Gādhaṁ kattā no vasitā, vasitā no gādhaṁ kattā, gādhaṁ kattā ca vasitā ca, neva gādhaṁ kattā no vasitā.

How is a person a pest neither of his own congregation nor of another congregation?Kathañca puggalo gādhaṁ kattā hoti no vasitā? Here a certain person creates trouble neither in his own congregation nor in another congregation. Such a person is said to be a pest neither to his own congregation nor to another congregation. Just as that ox is neither a pest to his own herd nor to another herd, so also is this person.Idhekacco puggalo dhammaṁ pariyāpuṇāti—These are the four types of persons, who live and have their being in this world, comparable to the ox.suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. 14. What are the four types of persons comparable to a serpent?So “idaṁ dukkhan”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ nappajānāti. Four kinds of snake: the quick but not strong poisoning; strong but not quick poisoning; quick as well as strong poisoning; neither quick nor strong poisoning.Evaṁ puggalo gādhaṁ kattā hoti no vasitā. In the same manner, there are four types of persons existing in this world, who are comparable to a serpent. What are the four? Persons of quick but strong poison; of strong but not quick poison; of quick as well as strong poison; of neither quick nor strong poison.Seyyathāpi sā mūsikā gādhaṁ kattā no vasitā, tathūpamo ayaṁ puggalo.

What sort of person is of quick but not strong poison?Kathañca puggalo vasitā hoti no gādhaṁ kattā? Here a certain person gets angry repeatedly but the anger does not linger for a very long time. Thus is a person of quick but not of strong poison. Just as that serpent has a quick but has not a strong poison, so also is this person.Idhekacco puggalo dhammaṁ na pariyāpuṇāti—What sort of person is of strong but not of quick poison?suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. Here a certain person does not get angry repeatedly, but when he is angry, his anger endures for a pretty long time. Just as that serpent has a strong but not quick poison, so also is this person.So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. What sort of person is of quick as well as of strong poison?Evaṁ puggalo vasitā hoti no gādhaṁ kattā. Here a certain person gets angry repeatedly, his anger being of long duration, such a person is of quick as well as of strong poison. Just as that serpent has quick as well as strong poison, so also is this person.Seyyathāpi sā mūsikā vasitā no gādhaṁ kattā, tathūpamo ayaṁ puggalo.

What sort of a person is of neither quick nor strong poison?Kathañca puggalo gādhaṁ kattā ca hoti vasitā ca? Here a certain person neither gets angry repeatedly, nor does his anger endure for a long time. Such a person is neither of quick nor of strong poison. Just as the serpent has neither quick nor strong poison, so also is this person.Idhekacco puggalo dhammaṁ pariyāpuṇāti—These are the four types of persons existing in this world, who are comparable to a serpent.suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. 15. How is a person one who speaks in praise of one unworthy of praise without inquiring into and scrutinising (his nature)?So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. Here a certain person speaks in praise of the heretics or their disciples who are badly or wrongly regulated in conduct, that they are both well conducted and properly conducted. Such a person is one who speaks in praise of one unworthy of praise without inquiring into and scrutinising (his nature).Evaṁ puggalo gādhaṁ kattā ca hoti vasitā ca. How is a person one who speaks in dispraise of a person worthy of praise without inquiring into and scrutinising (his nature)?Seyyathāpi sā mūsikā gādhaṁ kattā ca vasitā ca, tathūpamo ayaṁ puggalo.

Here a certain person speaks ill of Buddhas and their disciples who are really well and properly regulated as to their conduct, saying that they are wrongly and badly regulated in conduct. Such a person is one who speaks ill of a person worthy of praise without inquiring into and scrutinising (his nature).Kathañca puggalo neva gādhaṁ kattā hoti no vasitā? How is a person one who shows satisfaction in an unsatisfactory thing without inquiring into and scrutinising it?Idhekacco puggalo dhammaṁ na pariyāpuṇāti—Here a certain person finds satisfaction in a bad and wrong course, saying that this is the good path, this is the right path. Such a person is one who finds satisfaction in an unsatisfactory thing without inquiring into or scrutinising it.suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. How is a person one who shows dissatisfaction in a satisfactory thing without inquiring, etc.?So “idaṁ dukkhan”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ nappajānāti. Here a certain person finds dissatisfaction in a good and right course, saying that this is a bad path, this is a wrong path. Such a person is one who finds dissatisfaction in, etc.Evaṁ puggalo neva gādhaṁ kattā hoti no vasitā. 16. How is a person a speaker in dispraise of a person unworthy of praise after inquiring into and scrutinising (his nature)?Seyyathāpi sā mūsikā neva gādhaṁ kattā no vasitā, tathūpamo ayaṁ puggalo.

Here a certain person rightly speaks in dispraise of the heretics or their disciples, who are wrongly and badly regulated as to conduct, saying that they are badly as well as wrongly conducted. Thus is a person a speaker in dispraise of an unworthy person after inquiring into and scrutinising (his nature).Ime cattāro mūsikūpamā puggalā santo saṁvijjamānā lokasmiṁ.

How is a person a speaker in praise of a praiseworthy person after inquiring into and scrutinising (his nature)?Tattha katame cattāro ambūpamā puggalā? Here a certain person speaks rightly in praise of the Buddhas and their disciples, who are well and perfectly regulated in conduct, saying that they are well and perfectly conducted. Such a person is a speaker in praise of a praiseworthy man after inquiring into and scrutinising (his nature).Cattāri ambāni—How is a person one who finds dissatisfaction in an unsatisfactory thing after, etc.?āmaṁ pakkavaṇṇi, pakkaṁ āmavaṇṇi, āmaṁ āmavaṇṇi, pakkaṁ pakkavaṇṇi. Here a certain person finds dissatisfaction in a bad and wrong course, saying that this is a bad path, this is a wrong path. Such a person is one who finds dissatisfaction, etc.Evamevaṁ cattārome ambūpamā puggalā santo saṁvijjamānā lokasmiṁ. How is a person one who finds satisfaction in a satisfactory thing after inquiring into and scrutinising it?Katame cattāro? Here a certain person finds satisfaction in a good and right course, saying, this is the good path, this is the right path. Such a person is one who finds satisfaction in a satisfactory thing after, etc.Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

17. How is a person one who speaks in dispraise of a person unworthy of praise, expressing what is true and right at the right time about him, but does not in the same way speak in praise of what is praiseworthy?Kathañca puggalo āmo hoti pakkavaṇṇī? Here a person, when there is something creditable as well as something discreditable (in regard to a person), speaks about the latter, expressing what is true and right at the right time, but does not speak in the same way about the something creditable. It is thus that a man speaks in dispraise of a person unworthy of praise, expressing what is true and right at the right time about him, but does not in the same way speak in praise of what is praiseworthy.Idhekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. How does a person speak in praise of a person worthy of praise, expressing what is true and right at the right time about him, but does not in the same way speak in dispraise of what is unworthy of praise?So “idaṁ dukkhan”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ nappajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ nappajānāti. Here a person, when there is something creditable as well as something discreditable (in regard to a person), speaks about the former, expressing what is true and right at the right time but does not in the same way speak about the latter. It is thus that a person speaks in praise of a person worthy of praise, expressing what is true and right at the right time about him, but does not in the same way speak in dispraise of what is unworthy of praise.Evaṁ puggalo āmo hoti pakkavaṇṇī. How does a person speak in dispraise of a person unworthy of praise and in praise of the praiseworthy, expressing what is true and right at the right time?Seyyathāpi taṁ ambaṁ āmaṁ pakkavaṇṇi, tathūpamo ayaṁ puggalo.

Here a person, when there is something creditable as well as something discreditable (in regard to a person), speaks about the latter and also about the former, expressing what is true and right at the right time, being aware of the proper time for answering the question put to him. It is thus that a person speaks in dispraise of a person unworthy of praise and in praise of the praiseworthy, expressing what is true and right at the right time.Kathañca puggalo pakko hoti āmavaṇṇī? How does a person neither speak in dispraise of a person unworthy of praise nor speak in praise of a person worthy of praise, expressing what is true and right at the right time?Idhekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. Here a person, when there is something creditable as well as something discreditable (in regard to a person), speaks neither about the former nor about the latter, expressing what is true and right at the right time, but keeps up an indifferent attitude, being mindful and thoughtful. It is thus that a person neither speaks in dispraise of a person unworthy of praise nor speaks in praise of a person worthy of praise, expressing the right thing at the right time.So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. 18. What sort of person is he who lives on the fruit of his exertions and not on that of any (previous) merit?Evaṁ puggalo pakko hoti āmavaṇṇī. Here a person whose living springs from his (present) exertions (lit. uprising), endeavours, and efforts, not as a result of any (previous) merit, is said to be a person who lives on the fruit of his exertions and not on that of any (previous) merit.Seyyathāpi taṁ ambaṁ pakkaṁ āmavaṇṇi, tathūpamo ayaṁ puggalo.

What sort of person lives on the fruit of his merit, but not on that of his exertions?Kathañca puggalo āmo hoti āmavaṇṇī? The devas commencing from Paranimmitavasavattī and those above them: these live on the fruit of merits and not on that of their exertions.Idhekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. What sort of person is he who lives on the fruit of his exertions as well as on that of merits?So “idaṁ dukkhan”ti yathābhūtaṁ nappajānāti …pe… The person whose living springs from his own exertions, endeavours, and efforts, as also from merits, is the person who lives on the fruit of his own exertions as well as on that of merits.“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ nappajānāti. What sort of person lives neither on the fruit of his own exertions nor on that of merits?Evaṁ puggalo āmo hoti āmavaṇṇī. Persons (suffering) in purgatory are persons who live neither on the fruit of their own exertions nor on that of merits.Seyyathāpi taṁ ambaṁ āmaṁ āmavaṇṇi, tathūpamo ayaṁ puggalo.

19. How does a person remain in the dark and tend towards darkness?Kathañca puggalo pakko hoti pakkavaṇṇī? Here a person born in a family of low degree, be it of Caṅḍalas, or of Nesādas, or of basket-weavers, or of chariot makers, or of Pukkusas, poor, ill-fed, in straitened circumstances, where victuals are obtained with difficulty, is swarthy, ill-featured, hunch-backed, a prey to many diseases, purblind, or with a crooked hand, lame or paralysed, one who receives neither food nor drink, nor raiment, nor conveyances, nor wreaths, perfumes and unguents, nor bed, dwelling, and light; he is an evil doer in deed, word, and thought, he having been an evil doer in deed, word, and thought, is reborn at the disintegration of the body after death in misery, to woeful doom, to disaster. Thus does a person remain in the dark and tend towards darkness.Idhekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. How does a person who is in the dark tend towards light?So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti …pe… Here a person born in a family of low degree, be it of Caṅḍalas, or of Nesādas, or of basket-weavers, or of chariot makers, or of Pukkusas, poor, ill-fed, in straitened circumstances, where victuals are obtained with difficulty, is swarthy, ill-featured, hunch-backed, a prey to many diseases, purblind, or with a crooked hand, lame or paralysed, one who receives neither food nor drink, nor raiment, nor conveyances, nor wreaths, perfumes and unguents, nor bed, dwelling, and light; he is a well-doer in deed, word, and thought, he having been a well-doer in deed, word, and thought, is reborn at the disintegration of the body after death to a happy destiny in the bright worlds. Thus does a person who is in the dark tend towards light.“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. How does a person who is in the light tend towards darkness?Evaṁ puggalo pakko hoti pakkavaṇṇī. Here a person who is reborn into a family of high degree, be it eminently noble or of a brahmin magnate, or of a householder of high position, rich, of enormous wealth, owner of abundant objects of enjoyment, having ample hoards of gold and silver, having ample aids to enjoyment, ample stores of money and corn, is handsome, fair-looking, charming, endowed with the most exquisite complexion, the recipient of food, drink, raiment, means of transport, wreaths, perfumes and unguents, bed, dwelling, and light; he is an evil-doer in deed, word, and thought, he having been an evil-doer in deed, word, and thought, is reborn at the disintegration of the body after death, in misery, to woeful doom, to disaster. Thus does a person who is in the light tend towards darkness.Seyyathāpi taṁ ambaṁ pakkaṁ pakkavaṇṇi, tathūpamo ayaṁ puggalo.

How does a person who is in the light tend towards light?Ime cattāro ambūpamā puggalā santo saṁvijjamānā lokasmiṁ.

Here a person who is reborn into a family of high degree, be it eminently noble or of a brahmin magnate, or of a householder of high position, rich, of enormous wealth, owner of abundant objects of enjoyment, having ample hoards of gold and silver, having ample aids to enjoyment, ample stores of money and corn, is handsome, fair-looking, charming, endowed with the most exquisite complexion, the recipient of food, drink, raiment, means of transport, wreaths, perfumes, unguents, bed, dwelling, and light; he is a well-doer in deed, word, and thought, he having been a well-doer in deed, word, and thought, is reborn at the disintegration of the body after death to a happy destiny in the bright worlds. Thus does a person who is in the light proceed towards light.Tattha katame cattāro kumbhūpamā puggalā? 20. How does a person stoop down and remain unprogressive? How does a person stoop down but remain progressive? How does a person who is prosperous remain unprogressive? How does a person who is prosperous remain progressive?Cattāro kumbhā—These four types correspond respectively to the above four.tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito. 21. Who are the four persons comparable to trees?Evamevaṁ cattārome kumbhūpamā puggalā santo saṁvijjamānā lokasmiṁ. The four kinds of trees are as follows—one itself weak but surrounded by strong ones; one itself strong but surrounded by weak ones; one itself weak and surrounded by weak ones; one itself strong and surrounded by strong ones.Katame cattāro? The four types of person likened respectively unto these four classes of trees exist in this world—a person himself weak but surrounded by the strong; a person himself strong but surrounded by the weak; a person himself weak and surrounded by the weak; a person himself strong and surrounded by the strong.Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito.

How is a person who himself is weak surrounded by the strong?Kathañca puggalo tuccho hoti pihito? Here a certain person is of bad morals, wicked, while his associates are moral men of lovely nature. Thus is a person who himself is weak surrounded by the strong, just in the same way as a weak tree is surrounded by strong ones.Idhekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. How is a person who is strong surrounded by the weak?So “idaṁ dukkhan”ti yathābhūtaṁ nappajānāti …pe… Here a certain person who is moral, of lovely nature, having associates who are immoral, wicked. Thus is a person who is strong surrounded by the weak, just in the same way as a strong tree is surrounded by weak ones.“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ nappajānāti. How is a person who is immoral, wicked, having associates who are the same? …Evaṁ puggalo tuccho hoti pihito. How is a person who is strong surrounded by the strong?Seyyathāpi so kumbho tuccho pihito, tathūpamo ayaṁ puggalo.

Here a certain person who himself is moral and of lovely nature, has similar associates. Thus is a person who is strong surrounded by the strong, just in the same way as a strong tree is surrounded by strong ones.Kathañca puggalo pūro hoti vivaṭo? These are the four persons comparable to trees existing in this world.Idhekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. 22. What sort of person is one estimating by and satisfied with the outward form?So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti …pe… Here a person having observed the height, the compass, the shape, and the finish of a material object, finds satisfaction in it. Such a person is one estimating, etc.“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. What sort of person is one estimating by and satisfied with others' words?Evaṁ puggalo pūro hoti vivaṭo. Here a person engenders faith on the basis of the praise, the adulation, the admiration, the encomiums of others, treating them as a standard of judgement. Such a person is one estimating by and esteeming others' words.Seyyathāpi so kumbho pūro vivaṭo, tathūpamo ayaṁ puggalo.

What sort of person is one estimating by and esteeming outward austerity?Kathañca puggalo tuccho hoti vivaṭo? Here a person having noticed the austere nature of the garments, or of begging bowls, or of beds and sheets, or having observed manifold austerities, finds satisfaction in them, taking these austerities as a standard of judgement. Such a person is one estimating by and esteeming outward austerity.Idhekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. What sort of person is one estimating by and esteeming that which is right?So “idaṁ dukkhan”ti yathābhūtaṁ nappajānāti …pe… Here a person having noticed the practice of morality, or of meditation, or of insight, finds satisfaction therein, taking these practices as a standard of judgement. Such a person is one estimating by and esteeming that which is right.“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ nappajānāti. 23. How does a person strive after his own welfare but not after that of others?Evaṁ puggalo tuccho hoti vivaṭo. Here a person attains to the moral life but does not encourage others to attain it, himself attains to [the practice of ecstatic] meditation but does not encourage others to attain it, himself attains to insight but does not encourage others to attain it, himself attains to emancipation but does not encourage others to attain, himself attains to the perception of a consciousness of emancipation but does not encourage others to attain that perception. Such a person is one who strives after his own welfare but not after that of others.Seyyathāpi so kumbho tuccho vivaṭo, tathūpamo ayaṁ puggalo.

How does a person strive after others' welfare but not after his own?Kathañca puggalo pūro hoti pihito? Here a person does not himself attain to the moral life but encourages others to attain it, does not himself attain to [the practice of ecstatic] meditation but encourages others to attain the same, does not himself attain to insight but encourages others to attain insight, does not himself attain to the practice of emancipation but encourages others to attain that state, does not himself attain to the perception of a consciousness of emancipation but encourages others to attain that perception. Thus does a person strive after others' welfare but not after his own.Idhekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. How does a person strive neither after his own welfare nor after that of others?So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti …pe… Here a person neither himself attains to the moral life nor encourages others to attain to the moral life, neither himself attains to [the practice of ecstatic] meditation nor encourages others to attain the same, neither himself attains to insight nor encourages others to attain insight, neither himself attains to emancipation nor encourages others to attain that state, neither himself attains to the perception of a consciousness of emancipation nor encourages others to attain that perception. Such a person is one who strives neither after his own welfare nor after that of others.“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. How does a person strive after his own welfare as well as after that of others?Evaṁ puggalo pūro hoti pihito. Here a person himself attains to the moral life and also encourages others to attain the moral life, himself attains to [the practice of ecstatic] meditation, and also encourages others to attain the same, himself attains to insight and also encourages others to attain insight, himself attains to emancipation and also encourages others to attain that state, himself attains to the perception of a consciousness of emancipation and also encourages others to attain that perception. Such a person is one who strives after his own welfare as well as after that of others.Seyyathāpi so kumbho pūro pihito, tathūpamo ayaṁ puggalo.

24. How does a person become self-mortifying and addicted to practices tending to self-mortification?Ime cattāro kumbhūpamā puggalā santo saṁvijjamānā lokasmiṁ.

Here a person goes naked, is of loose habits; licks his hand clean, does not stop nearer or wait a moment if politely requested to do so, refuses to accept food brought to him, refuses to accept food especially prepared for him, does not accept any invitation, does not accept food from a cooking-pot or a pan, does not accept food placed within the threshold, does not accept food placed among the pestles, does not accept food when two persons are eating together, does not accept from a woman with child, from a woman giving suck, from a woman living as a wife, does not accept food offered at consecrated places, does not accept food when a dog is standing by, nor where flies are swarming down, does not accept fish, or flesh, or strong drink, or intoxicant, or sour gruel, begs from one house, eats just one morsel, or begs from two houses, eats just two morsels, or begs from up to seven houses, eats up to seven morsels, keeps himself going on only one alms or only two … up to seven alms, takes only once a day or once every two days, or once every seven days, conforming in this way to the practice of taking food according to rule, at regular intervals, up to even half a month, feeds on pot-herbs, on wild rice, on Nivāra rice, on Daddūla rice, on unhusked grain, on grains of rice or scum of rice, on oil cakes, on grasses, on cow dung, on fruits and roots from the woods, on fruits that have fallen of themselves, wears coarse hempen cloth, coarse cloth of mixed fibres, wears cloth taken from a dead body, clothing made of dust-heap rags, clothing made of bark, the skin of a black antelope, dress made of a black antelope's hide, dress made ofkusagrass, garments made of bark, garments made of pieces of wood, hair-garments, garments made up of horse's. tails, garments made up of feathers of owls; he is a plucker-out of hair and beard, addicted to the practice of plucking out both hair and beard; he is a stander-up rejecting the use of a seat, he is a squatter addicted to the effort of squatting, he is a bed-of-thorns-man, lying on a bed of thorns, he is addicted to the practice of going down into water thrice a day up to the evening. Thus he dwells addicted to many such tortures of the body. Thus does he become a self-mortifier and addicted to practices tending to self-mortification.Tattha katame cattāro udakarahadūpamā puggalā? How does a person become tormentor of others and remain addicted to practices tending to oppression?Cattāro udakarahadā—Here a person is a sheep-butcher, a boar-hunter, a deer-stalker, a bird-catcher, a snarer, a fish-killer, a thief, a public executor, a jailer, or a committer of other such cruel acts. Thus does a person become tormentor of others and remain addicted to practices tending to oppress others.uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso. How does a person come to combine the characteristics of the above two types?Evamevaṁ cattārome udakarahadūpamā puggalā santo saṁvijjamānā lokasmiṁ. Here a person is a king, a crowned monarch, or a brahmin of great wealth and influence; he having a new sacrificial house built to the east of the capital city, having his hair and beard shaven, having put on a black antelope's skin, anointed his body with clarified butter and oil, scratching the back with the horn of an antelope, he enters the sacrificial house together with his queen-consort and brahmin priest, there he lies down in a narrow space on the yellow painted ground; the king lives on the quantity of milk that can be drawn from one udder of a cow with a calf resembling her (in colour), the queen-consort lives upon the quantity of milk that can be drawn from the second udder, the brahmin priest lives upon the quantity of milk that can be drawn from the third, the fire-sacrifices are performed with the quantity of milk that can be drawn from the fourth, and the calf lives upon the quantity that is left; thus he commands—that so many bullocks be slain for the sacrifice, that so many bull-calves, so many cow-calves, so many goats, so many rams be slain for the sacrifice, so many trees be cut down to make posts, so muchdubbagrass be mown to be strewn around the sacrificial spot; the slaves or the messengers or the workmen that are employed carry out his orders impelled by the whip, impelled by fear, weeping with tears upon their faces. Thus a person comes to combine the characteristics of the above two types.Katame cattāro? How does a person come to bear the characteristics of neither of those two types?Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.

He tortures neither himself nor others, and in this world he without any hankering, at peace, cool, enjoying bliss, lives with a self become godlike.Kathañca puggalo uttāno hoti gambhīrobhāso? Here it happens that aTathāgatais born in this world, an exalted, perfectly enlightened Buddha, enriched with insight, and virtuous deportment, walking in the right path, the knower of the world, the unsurpassed, the guide to persons amenable to discipline, the teacher of devas and men, Buddha, the Blessed One,—he having come to know and realise by himself, this world together with those of the devas, the Māras, the Brahmās, together with the recluses and brahmins, dwellers together with devas and men, instructs others about it; he imparts instruction beneficial in its inception, beneficial in its continuation, beneficial in its conclusion, full of meaning, couched in appropriate terms, couched in suitable language; he expresses, sets forth the higher life in its purity and entire fullness. To this instruction does a householder listen or his offspring or one who is born in another family; he listening to this instruction gains faith in theTathāgata. Endowed with this acquisition of faith, he ponders thus: cramping is household life, a dusty path! Open and wide is the way of renunciation! Not easy is it while living the household life to practise the higher life, full and entire, supremely pure, pure like well-wrought conch shell, I must therefore depart from home into a homeless life, having my hair and beard shaven, covering my body with yellow garments; so it happens that at a subsequent date, he abandoning his entire store of wealth, whether this be large or small, abandoning his circle of relations, whether this be few or numerous, wanders away from home into the homeless state, having his hair and beard shaven, covering his body with yellow garments. Thus initiated into the religious order, while adopting the mode of training and living followed by the bhikkhus, he putting away the (intentional) killing of living beings, abstains from the (intentional) slaughter of life, putting aside the rod, putting aside the sword, ashamed of cruelty, merciful, compassionate, and kind to all living beings; putting away the taking of what has not been given him, he abstains from accepting what is not given; he takes what is given expecting only what is given, he passes his life in honesty, with a self become pure; putting away the unchaste life, he is chaste, not unchaste, refraining from sexual life, from village nature; putting away lying words, he refrains from telling a lie, speaks the truth, always aiming at the truth, is trustworthy, never betraying his trust to the world; putting away slanderous speech, he refrains from calumny, hearing something at one place, he does not relate the same at another place with a view to foment quarrel against the former party, hearing something elsewhere, he does not relate it here with a view to foment a quarrel against the people there. Thus as a reconciliator of those that have separated, as an augmenter of the unity of those who are already united, rejoicing in union, jubilant over unity, he is in the habit of uttering words tending to reunion; putting away rough words, he refrains from offensive language, he speaks those words that are blameless, pleasing to the ear, affectionate, appealing to the heart, refined, gladdening the people, captivating the heart of many; putting away silly talk, he refrains from idle talk, speaks at the right time, speaks what is true,speaks according to the good, according to religion, according to self-control, utters speech worthy of being treasured up, sometimes with illustrations clearly defined, pregnant with meaning.Idhekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. He refrains from doing injury to the forms of life whether in the germinal or grown-up state; he takes but one meal a day, not eating at night, refraining from an untimely meal; he abstains from being a spectator at dances, songs, music, and (such other) amusements; he abstains from wearing garlands, besmearing and adorning his body with scents and unguents, and using (such other) articles for beautifying; he abstains from using high and fine couches; he abstains from taking (all that is included under) gold and silver; he abstains from accepting uncooked rice, uncooked meat, women and girls, male and female slaves, goat and sheep, fowls and pigs, elephants, cows, horses and mules, fields and residences, as gifts; he refrains from the practice of acting as a go-between or a messenger; he abstains from buying and selling; he abstains from cheating with scales or coins or measures; he abstains from the crooked way of bribery, cheating, and fraud; he abstains from mutilating, killing, putting in bonds, highway robbery, dacoitry, and acts of violence.So “idaṁ dukkhan”ti yathābhūtaṁ nappajānāti …pe… He is satisfied with robes just enough to protect his body, with alms just enough to feed his stomach, wherever he goes taking these with him. Just as a winged bird wherever it flies, flies with just the load of its wings, in the same way the bhikkhu is satisfied with robes just enough to protect his body, with alms just enough to feed his stomach, wherever he goes he goes taking these with him. Endowed with theseAriyanmoral precepts, he experiences within himself the happiness which is blameless.“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ nappajānāti. He having seen an object with his eye does not fasten his mind upon the general form of details thereof, but sets himself to restrain that which gives occasion for the sinful immoral tendencies, covetousness, and dejection to flow in over him while he was dwelling unrestrained as to the sense of sight, he guards the faculty of sight, he attains to control over the sense of sight. Similarly having heard sound with his ear, having smelt an odour with his nose, having tasted a savour with his tongue, having touched a tangible thing with his body, having cognised a mental object with his mind, he does not fasten his mind upon the general form of details thereof but sets himself to restrain that which gives an occasion for the sight and immoral tendencies, covetousness, and dejection to flow in over him while he was dwelling unrestrained as to his mind, his faculty of thought; he guards his mind, he attains to control over the faculty of thought. Endowed with thisAriyanmastery over the senses, he experiences within himself the happiness which is blameless.Evaṁ puggalo uttāno hoti gambhīrobhāso. In going forth and in coming back, he acts deliberately, and as also in looking at or around, in stretching forth his arm, or in drawing it in again, in putting on thesaṅghāṭīand other robes, or in carrying the alms-bowl, in eating or drinking, in masticating or swallowing, in obeying the calls of nature, in going or standing or sitting, in sleeping or waking, in speaking or in remaining in a state of silence.Seyyathāpi so udakarahado uttāno gambhīrobhāso, tathūpamo ayaṁ puggalo.

Endowed with thisAriyanmoral behaviour and endowed also with this excellent practice of mindfulness and awareness, endowed also with thisAriyanway of contentment, he takes shelter in a lonely spot, whether it be forest, or the foot of a tree, or a hill side, or a grotto, or a rocky cave, or a cemetery, or a forest tract, or an open field, or a heap of straw; he returning thither after his round for alms, seats himself cross-legged when his meal is done, keeping his body erect, setting mindfulness ahead; putting away the hankering after the world he dwells with his mind free from covetousness, he purifies his mind of greed; putting away the evil propensities to injure he dwells with a heart free from ill-will; compassionate and kind to all living beings he purifies his mind of malevolence; putting away laziness and drowsiness he dwells being free therefrom; conscious of the presence of light, mindful and aware of experiences he purifies his mind of sloth and torpor; putting away worry and flurry he dwells free from fretfulness; with his heart tranquil within he purifies his mind of worry and flurry; putting away perplexity he dwells free from doubt; no longer doubting as to what is good he purifies his mind of scepticism.Kathañca puggalo gambhīro hoti uttānobhāso? Putting away these five hindrances which trouble the heart and weaken insight, he eschewing sensual desires, eschewing evil states, enters upon and dwells in the first stage of ecstatic meditation, attended with applied and sustained thought, joy, and bliss born of mental isolation. With the cessation of applied and sustained thought he enters upon and dwells in the second stage of ecstatic meditation, a state of joy and bliss born of concentration free from applied and sustained thought—a state of concentration of mind, and inner tranquillisation of heart. By absence of passionate longing for joy he remains in equanimity, and aware of his mental states and experiences, he enjoys bliss through his body, which theAriyasdescribe when they say, “the man serene and mindful dwells at ease”. And thus he dwells entering upon the third stage of ecstatic meditation.Idhekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. Then putting away both ease and pain, and with the previous dying away of joys and griefs he dwells entering upon the fourth stage of meditation void of ease and pain, a state made pure by equanimity and thoughtfulness. Now with his mind thus concentrated, rendered supremely pure and bright, freed from contamination, with disturbing factors cleared off, rendered soft and pliant, fixed, and unperturbed, he bends forth his mind to acquire the knowledge enabling him to remember his previous births, he calls to mind previous existences in various shapes, it may be one birth, two births, three, four, five to ten, to twenty, thirty, forty, fifty, one hundred, one thousand or one hundred thousand births in many periods of cosmic revolution, in many periods of envelopment and development taken together to the effect “there I have been born under such and such a name, in such and such a family, of such and such a caste, lived on such and such kinds of food, experienced such and such pleasure and pain, and had such and such an end of [that] life; when I had deceased from that state I was reborn in another state, where I was of such and such a name, of such and such a family, of such and such a caste, lived upon such and such kinds of food, experienced such and such pleasure and pain, such was the end of [that] life, having again deceased from that state I was reborn here”. Thus does he recall in manifold ways his previous dwelling-places with forms of destinies in details.So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti …pe… And again with his mind thus concentrated, rendered supremely pure and bright, freed from contamination, with disturbing factors cleared off, rendered soft and pliant, fixed and unperturbed, he bends forth his mind to acquire the perception of appearance and disappearance of other beings. He sees with deva-vision clarified, surpassing that of ordinary human beings, living beings deceasing from one state and being reborn into another; he perceives beings of inferior or superior order, good-looking and ugly, well-situated or ill-fated, faring according to their own karma. He recognises that these are verily beings guilty of evil deeds, of offences committed by way of words and thoughts, calumniators of theAriyas, upholders of erroneous views, adhering to practices associated with erroneous judgement, they on the dissolution of the body after death, are reborn in hell, in a condition of utter ruin, a woeful state of pain; that those [others] are, on the other hand, beings who came into full possession of good deeds, of merits earned by them on account of words and thoughts; not reviling theAriyas, upholders of right views, adhering to practices associated with sound judgement, they on the dissolution of the body after death are reborn in the heavenly world, to a happy destination. Thus does he see with deva-vision clarified, surpassing that of ordinary human beings, living beings deceasing from one state and being reborn into another; he perceives beings of inferior or superior order, good-looking and ugly, well-situated or ill-fated, faring according to their own karma.“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. Now again with his mind thus concentrated, rendered supremely pure and bright, freed from contamination, with disturbing factors cleared off, rendered soft and pliant, fixed and unperturbed, he bends forth his mind to acquire the knowledge of the process of the destruction of sinful tendencies (āsavas). He truly understands that this is suffering and that this is the genesis of suffering, that this is the cessation of suffering, that this is the path leading to the cessation of suffering; he truly knows that these are the sinful tendencies, that this is their genesis, etc. When he knows and sees thus, his mind becomes free from the tendency to sensual pleasures, from the tendency to be reborn, and from the tendency to ignorance. And when [the mind] is emancipated, there is the knowledge that it is emancipated and he knows that birth is destroyed, the holy life has been led, duties have been accomplished, and there is no more of these conditions. Thus a man does not become a self-mortifier, nor become addicted to practices leading to self-mortification, and is not a mortifier of others, and is not devoted to practices leading to mortification of others. He tortures neither himself nor the self of others, and in this world he, without any hankering, at peace, cool, enjoying bliss, lives with a self become godlike.Evaṁ puggalo gambhīro hoti uttānobhāso. 25. What person is said to be possessed of passion?Seyyathāpi so udakarahado gambhīro uttānobhāso, tathūpamo ayaṁ puggalo.

One whose passion has not been put away;—this person is said to be one possessed of passion.Kathañca puggalo uttāno hoti uttānobhāso? What person is said to be one possessed of hatred?Idhekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. One whose hatred has not been put away: this person is said to be one possessed of hatred.So “idaṁ dukkhan”ti yathābhūtaṁ nappajānāti …pe… What person is said to be one possessed of delusion?“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ nappajānāti. One whose delusion has not been put away: this person is said to be one possessed of delusion.Evaṁ puggalo uttāno hoti uttānobhāso. What person is said to be one possessed of pride?Seyyathāpi so udakarahado uttāno uttānobhāso, tathūpamo ayaṁ puggalo.

One whose pride has not been put away:—this person is said to be one possessed of pride.Kathañca puggalo gambhīro hoti gambhīrobhāso? 26. How does a person attain the inner tranquillity of mind but not the higher wisdom of insight into things?Idhekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. Here is a certain person who attains [ecstatic meditation] accompanied by an idea of form or the idea of formlessness but does not attain the supramundane path or the fruition. In this way a person attains the inner tranquillity of mind but not the higher wisdom of insight into things.So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti …pe… How does a person attain the higher wisdom of insight into things but not the inner tranquillity of mind?“ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. Here a certain person is an attainer of the supramundane path and fruition, but not of ecstatic meditation accompanied by an idea of form or the idea of formlessness. In this way a person attains the higher wisdom of insight into things but not the inner tranquillity of mind.Evaṁ puggalo gambhīro hoti gambhīrobhāso. How does a person attain both these?Seyyathāpi so udakarahado gambhīro gambhīrobhāso, tathūpamo ayaṁ puggalo.

Here a certain person attains ecstatic meditation accompanied by an idea of form or by an idea of formlessness as well as the supramundane path and fruition. In this way a person attains both of these.Ime cattāro udakarahadūpamā puggalā santo saṁvijjamānā lokasmiṁ.

How does a person attain neither?Tattha katame cattāro balībaddūpamā puggalā? Here a certain person attains neither ecstatic meditation accompanied by an idea of form or by an idea of formlessness nor supramundane path and fruition. In this way a person attains neither.Cattāro balībaddā—27. How is a person said to be going with the stream?sakagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sakagavacaṇḍo, sakagavacaṇḍo ca paragavacaṇḍo ca, neva sakagavacaṇḍo no paragavacaṇḍo. Here a certain person enjoys sensual pleasures and commits sinful deeds. This person is going with the stream.Evamevaṁ cattārome balībaddūpamā puggalā santo saṁvijjamānā lokasmiṁ. How is a person said to be going against the stream?Katame cattāro? Here a certain person neither enjoys sensual pleasures nor commits sinful deeds. He with suffering and with sorrow, with tears on the face and lamenting, practises purity, full and unspotted. This person is one going against the stream.Sakagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sakagavacaṇḍo, sakagavacaṇḍo ca paragavacaṇḍo ca, neva sakagavacaṇḍo no paragavacaṇḍo.

How is a person said to be established?Kathañca puggalo sakagavacaṇḍo hoti no paragavacaṇḍo? Here a certain person on account of the destruction of the five fetters causing rebirth in lower regions becomes a being of apparitional rebirth, attaining there the final release, not liable to return from that world. This person is one who is established.Idhekacco puggalo sakaparisaṁ ubbejitā hoti, no paraparisaṁ. How is a person “a brahmin, who has crossed the stream, has gone to the other shore, and is established in fruition”?Evaṁ puggalo sakagavacaṇḍo hoti no paragavacaṇḍo. Here a certain person because of the destruction of his sinful tendencies lives having known and realised in this very existence, emancipation of mind and insight, free from sinful tendencies: this person is said to be a “brahmin, who has crossed the stream, gone to the other shore, and is established in the fruition”.Seyyathāpi so balībaddo sakagavacaṇḍo no paragavacaṇḍo, tathūpamo ayaṁ puggalo.

28. How is a person one who knows little and does not act up to what he has learnt?Kathañca puggalo paragavacaṇḍo hoti no sakagavacaṇḍo? Here a certain person possesses little knowledge ofSutta,Geyya,Vyākaraṇa,Gāthā,Udāna,Itivuttaka,Jātaka,Abbhuta, andVedalla, but knows neither the meaning nor the truth, does not follow the Dhamma either in its entirety or in its details. Such a person is said to be one who knows little and does not act up to what he has learnt.Idhekacco puggalo paraparisaṁ ubbejitā hoti, no sakaparisaṁ. How is a person one who knows little and acts up to what he has learnt?Evaṁ puggalo paragavacaṇḍo hoti no sakagavacaṇḍo. Here a certain person possesses little learning, namely of Sutta, etc.; he, knowing the meaning and the truth of that little learning, practises the Dhamma in its entirety and in its details. In this way a person is said to be one who knows little and acts up to what he has learnt.Seyyathāpi so balībaddo paragavacaṇḍo no sakagavacaṇḍo, tathūpamo ayaṁ puggalo.

How is a person one who though much learned does not act up to his learning?Kathañca puggalo sakagavacaṇḍo ca hoti paragavacaṇḍo ca? Here a certain person has much learning, namely of Sutta, etc.; he not knowing the meaning and the truth of that great learning, does not follow the Dhamma in its entirety or in its details. In this way a person is said to be one who though much learned does not act up to his learning.Idhekacco puggalo sakaparisañca ubbejitā hoti, paraparisañca. How is a person one who is much learned and acts up to his learning?Evaṁ puggalo sakagavacaṇḍo ca hoti paragavacaṇḍo ca. Here a certain person has great learning, namely of Sutta, etc.; he knowing the meaning and the truth of that great learning, follows the Dhamma in its entirety and in its details. In this way a person is said to be one who is much learned and acts up to his learning.Seyyathāpi so balībaddo sakagavacaṇḍo ca paragavacaṇḍo ca, tathūpamo ayaṁ puggalo.

29. How is a person a recluse with a firm footing?Kathañca puggalo neva sakagavacaṇḍo hoti no paragavacaṇḍo? Here a certain person through the complete destruction of (three) fetters becomes a “stream attainer”, no more liable to fall (into a woeful state), but is destined to succeed and has enlightenment for his end and aim; this person is said to be a recluse with a firm footing.Idhekacco puggalo neva sakaparisaṁ ubbejitā hoti no paraparisaṁ. How is a person said to be a red-lotus-like recluse?Evaṁ puggalo neva sakagavacaṇḍo hoti no paragavacaṇḍo. Here a certain person through the complete destruction of three fetters and having made passion, hatred, and delusion attenuated, becomes a once-returner; coming only once back to this world, he makes an end of suffering. This person is said to be a red-lotus-like recluse.Seyyathāpi so balībaddo neva sakagavacaṇḍo no paragavacaṇḍo, tathūpamo ayaṁ puggalo.

How is a person a white-lotus-like recluse?Ime cattāro balībaddūpamā puggalā santo saṁvijjamānā lokasmiṁ.

Here a person through, the complete destruction of the five fetters causing rebirth in the lower worlds, becomes a being of apparitional rebirth, attaining there the final release, not liable to return from that world. This person is said to be a white-lotus-like recluse.Tattha katame cattāro āsīvisūpamā puggalā? How is a person said to be a delicate recluse?Cattāro āsīvisā—Here a certain person because of the destruction of his sinful tendencies lives having known and released in this very existence the emancipation of mind and insight, free from sinful tendencies—this person is said to be a tender recluse.āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ca ghoraviso ca, neva āgataviso no ghoraviso. Here ends the grouping of human types by Four.Evamevaṁ cattārome āsīvisūpamā puggalā santo saṁvijjamānā lokasmiṁ. Designation of Human Types, a translation of the Puggalapaññatti byBimala Charan Law.Katame cattāro? Bimala Charan LawĀgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ca ghoraviso ca, neva āgataviso no ghoraviso.

Published by the Pali Text Society in1924. Reprinted 1969, 1979, 1992, 2006.Kathañca puggalo āgataviso hoti no ghoraviso? Released by the Pali Text Society under Creative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0) http://creativecommons.org/licenses/by-nc/3.0/.Idhekacco puggalo abhiṇhaṁ kujjhati. This SuttaCentral edition is based on the LaTeX edition prepared byManfred WierichandJosef Wilgen, proofread byAriya Baumann, converted to HTML byBhikkhu Sujato,Ven. VimalaandAminah Borg-Luck.So ca khvassa kodho na ciraṁ dīgharattaṁ anuseti. Manfred WierichEvaṁ puggalo āgataviso hoti, no ghoraviso. Josef WilgenSeyyathāpi so āsīviso āgataviso no ghoraviso, tathūpamo ayaṁ puggalo.

Ariya BaumannKathañca puggalo ghoraviso hoti no āgataviso? Ven. VimalaIdhekacco puggalo naheva kho abhiṇhaṁ kujjhati. Aminah Borg-LuckSo ca khvassa kodho ciraṁ dīgharattaṁ anuseti. Evaṁ puggalo ghoraviso hoti, no āgataviso. Seyyathāpi so āsīviso ghoraviso no āgataviso, tathūpamo ayaṁ puggalo.

Kathañca puggalo āgataviso ca hoti ghoraviso ca? Idhekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho ciraṁ dīgharattaṁ anuseti. Evaṁ puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi so āsīviso āgataviso ca ghoraviso ca, tathūpamo ayaṁ puggalo.

Kathañca puggalo neva āgataviso hoti no ghoraviso? Idhekacco puggalo naheva kho abhiṇhaṁ kujjhati. So ca khvassa kodho na ciraṁ dīgharattaṁ anuseti. Evaṁ puggalo neva āgataviso hoti no ghoraviso. Seyyathāpi so āsīviso neva āgataviso no ghoraviso, tathūpamo ayaṁ puggalo.

Ime cattāro āsīvisūpamā puggalā santo saṁvijjamānā lokasmiṁ.

Kathañca puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsitā hoti? Idhekacco puggalo duppaṭipannānaṁ micchāpaṭipannānaṁ titthiyānaṁ titthiyasāvakānaṁ vaṇṇaṁ bhāsati—“suppaṭipannā” itipi, “sammāpaṭipannā” itipīti. Evaṁ puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsitā hoti.

Kathañca puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsitā hoti? Idhekacco puggalo suppaṭipannānaṁ sammāpaṭipannānaṁ buddhānaṁ buddhasāvakānaṁ avaṇṇaṁ bhāsati—“duppaṭipannā” itipi, “micchāpaṭipannā” itipīti. Evaṁ puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsitā hoti.

Kathañca puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṁ upadaṁsitā hoti? Idhekacco puggalo duppaṭipadāya micchāpaṭipadāya pasādaṁ janeti—“suppaṭipadā” itipi, “sammāpaṭipadā” itipīti. Evaṁ puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṁ upadaṁsitā hoti.

Kathañca puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṁ upadaṁsitā hoti? Idhekacco puggalo suppaṭipadāya sammāpaṭipadāya appasādaṁ janeti—“duppaṭipadā” itipi, “micchāpaṭipadā” itipīti. Evaṁ puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṁ upadaṁsitā hoti.

Kathañca puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsitā hoti? Idhekacco puggalo duppaṭipannānaṁ micchāpaṭipannānaṁ titthiyānaṁ titthiyasāvakānaṁ avaṇṇaṁ bhāsati—“duppaṭipannā” itipi, “micchāpaṭipannā” itipīti. Evaṁ puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsitā hoti.

Kathañca puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsitā hoti? Idhekacco puggalo suppaṭipannānaṁ sammāpaṭipannānaṁ buddhānaṁ buddhasāvakānaṁ vaṇṇaṁ bhāsati—“suppaṭipannā” itipi, “sammāpaṭipannā” itipīti. Evaṁ puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsitā hoti.

Kathañca puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṁ upadaṁsitā hoti? Idhekacco puggalo duppaṭipadāya micchāpaṭipadāya appasādaṁ janeti—“duppaṭipadā” itipi, “micchāpaṭipadā” itipīti. Evaṁ puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṁ upadaṁsitā hoti.

Kathañca puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṁ upadaṁsitā hoti? Idhekacco puggalo suppaṭipadāya sammāpaṭipadāya pasādaṁ janeti—“suppaṭipadā” itipi, “sammāpaṭipadā” itipīti. Evaṁ puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṁ upadaṁsitā hoti.

Kathañca puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena? Idhekacco puggalo vaṇṇopi saṁvijjati avaṇṇopi saṁvijjati. Yo tattha avaṇṇo taṁ bhaṇati bhūtaṁ tacchaṁ kālena, yo tattha vaṇṇo taṁ na bhaṇati bhūtaṁ tacchaṁ kālena. Evaṁ puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.

Kathañca puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena? Idhekacco puggalo vaṇṇopi saṁvijjati avaṇṇopi saṁvijjati. Yo tattha vaṇṇo taṁ bhaṇati bhūtaṁ tacchaṁ kālena, yo tattha avaṇṇo taṁ na bhaṇati bhūtaṁ tacchaṁ kālena. Evaṁ puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.

Kathañca puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena? Idhekacco puggalo vaṇṇopi saṁvijjati avaṇṇopi saṁvijjati. Yo tattha avaṇṇo taṁ bhaṇati bhūtaṁ tacchaṁ kālena, yopi tattha vaṇṇo tampi bhaṇati bhūtaṁ tacchaṁ kālena. Tatra kālaññū hoti tassa pañhassa veyyākaraṇāya. Evaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.

Kathañca puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, nopi vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena? Idhekacco puggalo vaṇṇopi saṁvijjati avaṇṇopi saṁvijjati. Yo tattha avaṇṇo taṁ na bhaṇati bhūtaṁ tacchaṁ kālena, yopi tattha vaṇṇo tampi na bhaṇati bhūtaṁ tacchaṁ kālena. Upekkhako viharati sato sampajāno. Evaṁ puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, nopi vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.

Katamo ca puggalo uṭṭhānaphalūpajīvī no puññaphalūpajīvī? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati, no puññato—ayaṁ vuccati puggalo “uṭṭhānaphalūpajīvī, no puññaphalūpajīvī”.

Katamo ca puggalo puññaphalūpajīvī no uṭṭhānaphalūpajīvī? Paranimmitavasavattī deve upādāya tatūpari devā puññaphalūpajīvino na uṭṭhānaphalūpajīvino.

Katamo ca puggalo uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati puññato ca—ayaṁ vuccati puggalo “uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca”.

Katamo ca puggalo neva uṭṭhānaphalūpajīvī no puññaphalūpajīvī? Nerayikā neva uṭṭhānaphalūpajīvino no puññaphalūpajīvino.

Kathañca puggalo tamo hoti tamaparāyano? Idhekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bahvābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Evaṁ puggalo tamo hoti tamaparāyano.

Kathañca puggalo tamo hoti jotiparāyano? Idhekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bahvābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Evaṁ puggalo tamo hoti jotiparāyano.

Kathañca puggalo joti hoti tamaparāyano? Idhekacco puggalo ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Evaṁ puggalo joti hoti tamaparāyano.

Kathañca puggalo joti hoti jotiparāyano? Idhekacco puggalo ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Evaṁ puggalo joti hoti jotiparāyano.

Kathañca puggalo oṇatoṇato hoti …pe… evaṁ puggalo oṇatoṇato hoti.

Kathañca puggalo oṇatuṇṇato hoti …pe… evaṁ puggalo oṇatuṇṇato hoti.

Kathañca puggalo uṇṇatoṇato hoti …pe… evaṁ puggalo uṇṇatoṇato hoti.

Kathañca puggalo uṇṇatuṇṇato hoti …pe… evaṁ puggalo uṇṇatuṇṇato hoti.

Tattha katame cattāro rukkhūpamā puggalā? Cattāro rukkhā—pheggu sāraparivāro, sāro phegguparivāro, pheggu phegguparivāro, sāro sāraparivāro. Evamevaṁ cattārome rukkhūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Pheggu sāraparivāro, sāro phegguparivāro, pheggu phegguparivāro, sāro sāraparivāro.

Kathañca puggalo pheggu hoti sāraparivāro? Idhekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṁ puggalo pheggu hoti sāraparivāro. Seyyathāpi so rukkho pheggu sāraparivāro, tathūpamo ayaṁ puggalo.

Kathañca puggalo sāro hoti phegguparivāro? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā. Evaṁ puggalo sāro hoti phegguparivāro. Seyyathāpi so rukkho sāro phegguparivāro, tathūpamo ayaṁ puggalo.

Kathañca puggalo pheggu hoti phegguparivāro? Idhekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā. Evaṁ puggalo pheggu hoti phegguparivāro. Seyyathāpi so rukkho pheggu phegguparivāro, tathūpamo ayaṁ puggalo.

Kathañca puggalo sāro hoti sāraparivāro? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṁ puggalo sāro hoti sāraparivāro. Seyyathāpi so rukkho sāro sāraparivāro, tathūpamo ayaṁ puggalo.

Ime cattāro rukkhūpamā puggalā santo saṁvijjamānā lokasmiṁ.

Katamo ca puggalo rūpappamāṇo rūpappasanno? Idhekacco puggalo ārohaṁ vā passitvā pariṇāhaṁ vā passitvā saṇṭhānaṁ vā passitvā pāripūriṁ vā passitvā tattha pamāṇaṁ gahetvā pasādaṁ janeti. Ayaṁ vuccati puggalo rūpappamāṇo rūpappasanno.

Katamo ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṁsanāya paravaṇṇahārikāya tattha pamāṇaṁ gahetvā pasādaṁ janeti. Ayaṁ vuccati puggalo ghosappamāṇo ghosappasanno.

Katamo ca puggalo lūkhappamāṇo lūkhappasanno? Idhekacco puggalo cīvaralūkhaṁ vā passitvā pattalūkhaṁ vā passitvā senāsanalūkhaṁ vā passitvā vividhaṁ vā dukkarakārikaṁ passitvā tattha pamāṇaṁ gahetvā pasādaṁ janeti. Ayaṁ vuccati puggalo lūkhappamāṇo lūkhappasanno.

Katamo ca puggalo dhammappamāṇo dhammappasanno? Idhekacco puggalo sīlaṁ vā passitvā samādhiṁ vā passitvā paññaṁ vā passitvā tattha pamāṇaṁ gahetvā pasādaṁ janeti. Ayaṁ vuccati puggalo dhammappamāṇo dhammappasanno.

Kathañca puggalo attahitāya paṭipanno hoti no parahitāya? Idhekacco puggalo attanā sīlasampanno hoti, no paraṁ sīlasampadāya samādapeti; attanā samādhisampanno hoti, no paraṁ samādhisampadāya samādapeti; attanā paññāsampanno hoti, no paraṁ paññāsampadāya samādapeti; attanā vimuttisampanno hoti, no paraṁ vimuttisampadāya samādapeti; attanā vimuttiñāṇadassanasampanno hoti, no paraṁ vimuttiñāṇadassanasampadāya samādapeti. Evaṁ puggalo attahitāya paṭipanno hoti no parahitāya.

Kathañca puggalo parahitāya paṭipanno hoti no attahitāya? Idhekacco puggalo attanā na sīlasampanno hoti, paraṁ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, paraṁ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, paraṁ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, paraṁ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, paraṁ vimuttiñāṇadassanasampadāya samādapeti. Evaṁ puggalo parahitāya paṭipanno hoti no attahitāya.

Kathañca puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idhekacco puggalo attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti; attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti; attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti; attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti. Evaṁ puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

Kathañca puggalo neva attahitāya paṭipanno hoti no parahitāya? Idhekacco puggalo attanā na sīlasampanno hoti, no paraṁ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, no paraṁ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, no paraṁ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, no paraṁ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, no paraṁ vimuttiñāṇadassanasampadāya samādapeti. Evaṁ puggalo neva attahitāya paṭipanno hoti no parahitāya.

Kathañca puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idhekacco puggalo acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati, so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya, na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti sāmākabhakkho vā hoti nīvārabhakkho vā hoti daddulabhakkho vā hoti haṭabhakkho vā hoti kaṇabhakkho vā hoti ācāmabhakkho vā hoti piññākabhakkho vā hoti tiṇabhakkho vā hoti gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṁsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṁ puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

Kathañca puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idhekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṁ puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

Kathañca puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idhekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā migavisāṇena piṭṭhiṁ kaṇḍuvamāno sandhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. Ekissā gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. So evamāha—“ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā”ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṁ puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

Kathañca puggalo neva attantapo ca hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

Idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati—“sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī paṭivirato methunā gāmadhammā.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti.

Āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, itthikumārikāpaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati; sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

So iminā ca ariyena sīlakkhandhena samannāgato iminā ca ariyena indriyasaṁvarena samannāgato iminā ca ariyena satisampajaññena samannāgato imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti tatiyaṁ jhānaṁ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—“amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti—“ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. So iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti, “ime āsavā”ti yathābhūtaṁ pajānāti, “ayaṁ āsavasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti. Evaṁ puggalo neva attantapo ca hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

Katamo ca puggalo sarāgo? Yassa puggalassa rāgo appahīno, ayaṁ vuccati puggalo “sarāgo”.

Katamo ca puggalo sadoso? Yassa puggalassa doso appahīno, ayaṁ vuccati puggalo “sadoso”.

Katamo ca puggalo samoho? Yassa puggalassa moho appahīno, ayaṁ vuccati puggalo “samoho”.

Katamo ca puggalo samāno? Yassa puggalassa māno appahīno, ayaṁ vuccati puggalo “samāno”.

Kathañca puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya? Idhekacco puggalo lābhī hoti rūpasahagatānaṁ vā arūpasahagatānaṁ vā samāpattīnaṁ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṁ puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

Kathañca puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa? Idhekacco puggalo lābhī hoti lokuttaramaggassa vā phalassa vā, na lābhī rūpasahagatānaṁ vā arūpasahagatānaṁ vā samāpattīnaṁ. Evaṁ puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa.

Kathañca puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa, lābhī ca adhipaññādhammavipassanāya? Idhekacco puggalo lābhī hoti rūpasahagatānaṁ vā arūpasahagatānaṁ vā samāpattīnaṁ, lābhī lokuttaramaggassa vā phalassa vā. Evaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa, lābhī ca adhipaññādhammavipassanāya.

Kathañca puggalo neva lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya? Idhekacco puggalo neva lābhī hoti rūpasahagatānaṁ vā arūpasahagatānaṁ vā samāpattīnaṁ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṁ puggalo neva lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

Katamo ca puggalo anusotagāmī? Idhekacco puggalo kāme ca paṭisevati pāpañca kammaṁ karoti. Ayaṁ vuccati puggalo “anusotagāmī”.

Katamo ca puggalo paṭisotagāmī? Idhekacco puggalo kāme ca na paṭisevati pāpañca kammaṁ na karoti. So sahāpi dukkhena sahāpi domanassena assumukhenapi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati. Ayaṁ vuccati puggalo “paṭisotagāmī”.

Katamo ca puggalo ṭhitatto? Idhekacco puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṁ vuccati puggalo “ṭhitatto”.

Katamo ca puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo? Idhekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.

Kathañca puggalo appassuto hoti sutena anupapanno? Idhekaccassa puggalassa appakaṁ sutaṁ hoti suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ puggalo appassuto hoti sutena anupapanno.

Kathañca puggalo appassuto hoti sutena upapanno? Idhekaccassa puggalassa appakaṁ sutaṁ hoti suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ puggalo appassuto hoti sutena upapanno.

Kathañca puggalo bahussuto hoti sutena anupapanno? Idhekaccassa puggalassa bahukaṁ sutaṁ hoti suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ puggalo bahussuto hoti sutena anupapanno.

Kathañca puggalo bahussuto hoti sutena upapanno? Idhekaccassa puggalassa bahukaṁ sutaṁ hoti suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ puggalo bahussuto hoti sutena upapanno.

Katamo ca puggalo samaṇamacalo? Idhekacco puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Ayaṁ vuccati puggalo “samaṇamacalo”.

Katamo ca puggalo samaṇapadumo? Idhekacco puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Ayaṁ vuccati puggalo “samaṇapadumo”.

Katamo ca puggalo samaṇapuṇḍarīko? Idhekacco puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṁ vuccati puggalo “samaṇapuṇḍarīko”.

Katamo ca puggalo samaṇesu samaṇasukhumālo? Idhekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati puggalo “samaṇesu samaṇasukhumālo”ti.

Catukkaniddeso.