1. What sort of person is angry? What then is anger?Katamo ca puggalo kodhano? That which is anger, being angry, and the state of being angry, hatred, hating, hatefulness, malice, the act of being malicious, maliciousness, hostility, enmity, rudeness, abruptness, resentment of heart—this is called anger. He who has not got rid of this anger is said to be an angry person.Tattha katamo kodho? What sort of person is said to be vengeful? What then is vengeance?Yo kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—First (comes) anger, after that (comes) vengeance. That which is vengeance as this is, the act of revenging and the state of being vengeful, the fixing, settling, establishing, grounding and following up, the violent act of anger is called vengeance. He whose vengeance remains unremoved is said to be vengeful.ayaṁ vuccati kodho. 2. What sort of person is a slanderer? What then is slandering?Yassa puggalassa ayaṁ kodho appahīno—That which is slander, that which is slandering, and that which is calumny. This is said to be slander. He in whom this slander remains unremoved is said to be a slanderer.ayaṁ vuccati puggalo “kodhano”.

What sort of person is quarrelsome? What then is quarrelling?Katamo ca puggalo upanāhī? That which is a quarrel, that which is quarrelling, and that which is quarrelsomeness, the way of quarrel, the point of dispute, the coming to fight, unrelenting—this is called quarrelling. A person in whom such quarrelling remains unremoved is said to be a quarrelsome person.Tattha katamo upanāho? 3. What sort of person is envious? What then is envy?Pubbakālaṁ kodho aparakālaṁ upanāho. That which is envying, enviousness, jealousy, regarding with jealousy, the state of being jealous with regard to the gain, honour, respect, reverence, salutation and worship paid to others—this is said to be envy. A person in whom this envy is unremoved is said to be envious.Yo evarūpo upanāho upanayhanā upanayhitattaṁ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṁsandanā anuppabandhanā daḷhīkammaṁ kodhassa—What sort of person is avaricious? What is meant by avarice?ayaṁ vuccati upanāho. There are five forms of avarice—avarice with regard to residence, descent, gain, beauty, and merit (dhamma), that which is avarice of this nature, harbouring avarice, avariciousness, inordinate longing, covetousness, presenting a harsh appearance, unrestraint of mind—this is said to be avarice. The person in whom this avarice remains unremoved is said to be an avaricious person.Yassa puggalassa ayaṁ upanāho appahīno—4. What sort of person is crafty? What is meant by craftiness?ayaṁ vuccati puggalo “upanāhī”.

Here a person becomes crafty and cunning. That which is craft, craftiness, state of being crafty, hardness, toughness, counterfeit, sham. The person in whom this craftiness remains unremoved is said to be a crafty person.Katamo ca puggalo makkhī? What sort of person is deceitful? What is deception in that case?Tattha katamo makkho? Here someone misbehaves in body, word, and thought, and with a view to hide that, entertains a sinful desire, desires, resolves, says and acts thus: Let none know me! That which is this deception, deceitfulness, hiding, cheating, guile, guilefulness, avoiding, closing up, closing up completely, screening, screening perfectly, unrevealing, undisclosing, and suppressing particularly—this sinful act is called deception.Yo makkho makkhāyanā makkhāyitattaṁ niṭṭhuriyaṁ niṭṭhuriyakammaṁ—The person in whom this deception is not destroyed is said to be a deceitful person.ayaṁ vuccati makkho. 5. What sort of person is shameless? What then is shamelessness?Yassa puggalassa ayaṁ makkho appahīno—That which is the not being ashamed where one should be ashamed, the not being ashamed of acquiring sinful and unmoral qualities—this is said to be shamelessness. A person who is possessed of this shamelessness is said to be a shameless person.ayaṁ vuccati puggalo “makkhī”.

What sort of person is impudent? What then is impudence?Katamo ca puggalo paḷāsī? Not repenting where one ought to, not repenting of the acquiring sinful and immoral qualities—this is said to be impudence. A person who is possessed of impudence as this is, is said to be impudent.Tattha katamo paḷāso? 6. What sort of person is disobedient? What then is disobedience?Yo paḷāso paḷāsāyanā paḷāsāyitattaṁ paḷāsāhāro vivādaṭṭhānaṁ yugaggāho appaṭinissaggo—Disobedience, want of obedience, absence of obedience, the taking up of a hostile attitude, persisting in antagonism, want of respect, disrespect, irreverence, unruliness (insubordination) when the matter of the observance of duties is spoken of—this is said to be disobedience. One who is possessed of such disobedience is said to be a disobedient person.ayaṁ vuccati paḷāso. What sort of person is said to be the associate of the wicked? What then is association with the wicked?Yassa puggalassa ayaṁ paḷāso appahīno—Serving, following, attending on, devotion to, honouring, reverence, veneration for, leaning towards those men who are faithless, wicked, uneducated, avaricious and foolish—this is said to be association with the wicked. One who has such a sinful association is said to be an associate of the wicked.ayaṁ vuccati puggalo “paḷāsī”.

7. What sort of person is unguarded as to the “sense-doors”? What then is unguardedness as to the “sense-doors”?Katamo ca puggalo issukī? Here a person sees an object with the eye and is enamoured of its form and beauty. And whereas if he lives with his sense of sight unrestrained, the sinful and wicked mental conditions—namely, covetousness and dejection—will flow in, he does not strive to restrain, he does not guard the sense of sight, nor does he get control over the faculty of sight. (In the same way) he hears a sound with his ears … smells an odour with the nose, tastes with the tongue, feels a tangible thing with the body … knows a mental state with the mind … and is enamoured of its form and beauty; whereas if he lives unrestrained as to the faculty of mind, the sinful and wicked mental conditions—viz., covetousness and dejection—will flow in, he does not strive to restrain, nor does he guard the faculty of mind, nor does he get control over the faculty of mind. That which is not guarding, not restraining, not protecting, and not controlling these six faculties—this is said to be unguarding as to the “sense-doors”. One who has such unguarding of sense-doors is said to be unguarded as to “sense-doors”.Tattha katamā issā? What sort of person is immoderate as to food? What then is immoderation in food?Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṁ usūyā usūyanā usūyitattaṁ—Here somebody thoughtlessly and unwisely takes food for the sake of amusement, pride, decoration, ornamentation, insatiability, immoderation, and thoughtlessness as to food—this is said to be immoderation as to food. A person having this immoderation as to food is said to be immoderate as to food.ayaṁ vuccati issā. 8. What sort of person is forgetful? What then is forgetfulness?Yassa puggalassa ayaṁ issā appahīnā—That which is forgetfulness, failing of memory, non-remembrance, non-recollection, unretentiveness, inattention, oblivion—this is said to be forgetfulness. A person possessed of such forgetfulness is said to be forgetful.ayaṁ vuccati puggalo “issukī”.

What sort of person is unmindful? What then is unmindfulness?Katamo ca puggalo maccharī? That which is want of knowledge, want of vision, want of comprehension, want of understanding, want of perfect knowledge, want of penetration, the not grasping, not diving deep, not surveying, not reflecting, absence of work of reflection, dullness, foolishness, want of intelligence, delusion, infatuation, bewilderment, ignorance, the flood of ignorance, the bond of ignorance, the propensity of ignorance, the accession of ignorance, the barrier of ignorance, dullness, a root of evil. A person who is possessed of such unmindfulness is said to be unmindful.Tattha katamaṁ macchariyaṁ? 9. What sort of person is an infringer of moral law? What then is infringement of moral law?Pañca macchariyāni—Transgression with regard to the body, with regard to speech, and with regard to both—this is said to be infringement of moral law. Immorality of every description is an infringement of moral law. A person who is possessed of such an infringement as this, is said to be an infringer of moral law.āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. What sort of person is an upholder of (dangerous) views? What then is upholding of (dangerous) views?Yaṁ evarūpaṁ maccheraṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—“There is no (merit in) charity, sacrificial rites and sacrificial offerings, and there is no fruit nor result of good or of bad deeds. There is neither the present nor a future world. There is neither mother nor father, nor beings who are born without them. There are no recluses or Brahmins in this world who have attained peace of mind and are acting their best, who having by their own effort known and seen this world and the next make known to others”: views like this, the way of opinion, the wilderness of opinion, this disorder of heresy, this fluttering of opinion, this fetter of opinion, this seizing and grasping, the devotion to it, its conduct, this bad path, this wrong way, this falsehood, the “landing-place”, this holding the contrary aim—all this is said to be dangerous views. Wrong opinion of every description is known as dangerous views. A person who is taken by a dangerous view such as this, is said to be an upholder of dangerous views.idaṁ vuccati macchariyaṁ. 10. What sort of person is with internal fetters?Yassa puggalassa idaṁ macchariyaṁ appahīnaṁ—A person in whom the five fetters tying him down to the lower worlds remain unremoved is said to be a person with internal fetters.ayaṁ vuccati puggalo “maccharī”.

What sort of person is with external fetters?Katamo ca puggalo saṭho? A person in whom the five fetters restraining him to the upper worlds remain unremoved is said to be one with external fetters.Tattha katamaṁ sāṭheyyaṁ? 11. What sort of person is without anger? What then is the word “anger”?Idhekacco saṭho hoti parisaṭho. That which is wrath, being wrathful, etc. (II. 1 ) of mind: this is said to be anger. A person in whom such anger has been put away is said to be a person without anger.Yaṁ tattha saṭhaṁ saṭhatā sāṭheyyaṁ kakkaratā kakkariyaṁ parikkhattatā pārikkhattiyaṁ—What sort of person is unrevengeful? What then is revenge?idaṁ vuccati sāṭheyyaṁ. First (comes) anger, etc. (II. 1), of anger: this is said to be revenge. The person in whom revenge as this is has been put away is said to be an unrevengeful person.Yassa puggalassa idaṁ sāṭheyyaṁ appahīnaṁ—12. What sort of person is not a slanderer? What then is “slander”?ayaṁ vuccati puggalo “saṭho”.

That which is slander, that which is practising slander, that which is the state of being a slanderer, that which is hypocrisy, work of hypocrisy—this is said to be slander. A person in whom such slander is put away is said to be not a slanderer.Katamo ca puggalo māyāvī? What sort of person is not quarrelsome? What then is quarrelling?Tattha katamā māyā? That which is quarrelling …, etc. (II. 1), quarrelling. A person in whom quarrelling like this is put away is said to be not quarrelsome.Idhekacco kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā tassa paṭicchādanahetu pāpikaṁ icchaṁ paṇidahati—13. What sort of person is unenvious? What then is envy?“mā maṁ jaññā”ti icchati, “mā maṁ jaññā”ti saṅkappati “mā maṁ jaññā”ti vācaṁ bhāsati, “mā maṁ jaññā”ti kāyena parakkamati. That which is envying, the state of being envious, that which is jealousy, the act of jealousy and the state of being jealous about the gain, honour, respect, reverence, salutation, and worship paid to others. A person in whom such envy is put away is said to be unenvious.Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṁ anāvikammaṁ vocchādanā pāpakiriyā—What sort of person is unavaricious? What then is avarice?ayaṁ vuccati māyā. There are five forms of avarice: avarice with regard to residence, descent, gain, beauty, and merit (dhamma), that which is avarice of this nature, harbouring avarice, avariciousness, inordinate longing, covetousness, presenting a harsh appearance, unrestraint of mind—this is said to be avarice. The person in whom such an avarice has been put away is said to be an unavaricious person.Yassa puggalassa ayaṁ māyā appahīnā—14. What sort of person is one who is not crafty? What then is craftiness?ayaṁ vuccati puggalo “māyāvī”.

Here a person becomes crafty and cunning—that which is craft, craftiness, state of being crafty, hardness, toughness, counterfeit, sham. The person in whom such craftiness has been put away is said to be one not crafty.Katamo ca puggalo ahiriko? What sort of person is undeceiving? What then is deception?Tattha katamaṁ ahirikaṁ? Here some person misbehaves in body, word, and thought, and with a view to hide that entertains a sinful desire, desires, resolves, says and acts thus: Let none know me! That which is this deception, deceitfulness, hiding, cheating, guile, guilefulness, avoiding, closing up, closing up completely, screening, screening perfectly, unrevealing, undisclosing, and suppressing particularly—this sinful act is called deception. The person in whom this deception has been put away is said to be undeceiving.Yaṁ na hirīyati hiriyitabbena na hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—15. What sort of person is scrupulous? What then is scruple?idaṁ vuccati ahirikaṁ. That which is being scrupulous where one should be, the being scrupulous as to doing a sinful and immoral act—this is said to be scruple. A person who is possessed of scruple like this is said to be scrupulous.Iminā ahirikena samannāgato puggalo “ahiriko”.

What sort of person is discreet? What then is discretion?Katamo ca puggalo anottappī? Being discreet where one ought to be, discretion as to doing a sinful and immoral act—this is said to be discretion. A person who is possessed of discretion like this is said to be a discreet person.Tattha katamaṁ anottappaṁ? 16. What sort of person is obedient? What then is obedience?Yaṁ na ottappati ottappitabbena na ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—Obedience, obeying, the habit of obeying, not taking up a hostile attitude, not persisting in antagonism, respecting, respect, reverence, subordination—this is said to be obedience when the observance of duties is spoken of. A person who is possessed of such obedience is said to be an obedient person.idaṁ vuccati anottappaṁ. What sort of person is the associate of the good? What then is association with the good?Iminā anottappena samannāgato puggalo “anottappī”.

Serving, respecting, revering, honouring, love, reverence, friendship for those people who are faithful, virtuous, learned, possessed of devotion and candour—this is said to be meant by association with the good. A person who has such an association with the good is said to be an associate of the good.Katamo ca puggalo dubbaco? 17. What sort of person is guarded as to the “sense-doors”? What then is guarding the “sense-doors”?Tattha katamā dovacassatā? Here a certain person sees an object with the eye, but is not enamoured of its form and beauty. And whereas if he lives with his sense of sight unrestrained, the sinful and wicked mental conditions—viz., covetousness and dejection—will flow in, he strives after its restraint, he guards the sense of sight and exercises control over the faculty of sight; (in the same way) he hears a sound with his ears … smells an odour with his nose … tastes with his tongue … feels an external object with his body … apprehends a mental phenomenon with his mind, but is not enamoured of its form and beauty, whereas if he lives unrestrained as to the faculty of mind, the sinful and wicked mental conditions—viz., covetousness and dejection—will flow in, he strives after its restraint, guards the faculty of mind and exercises control over it. That which is guarding, restraining, protecting, and controlling of these six faculties—this is said to be guarding the “sense-doors”. One who has such a vigilance over the sense-doors is said to be guarded as to his “sense-doors”.Sahadhammike vuccamāne dovacassāyaṁ dovacassiyaṁ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṁ anādariyatā agāravatā appatissavatā—What sort of person is moderate as to food? What then is moderation in food?ayaṁ vuccati dovacassatā. Here somebody wisely thinking takes food not for the sake of amusement, not for pride, not for decoration, not for ornamentation, so far as it is necessary for the preservation and keeping up of the body and for the sake of relieving the distress of hunger, helping the cause of a holy life: “thus I shall put an end to my past feelings and shall not give occasion to new feelings; thus shall come to me sustenance, purity, and peaceful life”; that which is contentment, moderation, thoughtfulness as to food—this is said to be moderation in food. A person possessing such temperance is said to be moderate as to food.Imāya dovacassatāya samannāgato puggalo “dubbaco”.

18. What sort of person is alert? What then is mindfulness?Katamo ca puggalo pāpamitto? The mindfulness which is remembering, which is remembrance, recollection, retentiveness, non-forgetting, non-disorder of memory, mindfulness, a faculty called mindfulness, the power called mindfulness, and perfect mindfulness—this is said to be mindfulness. A person who possesses mindfulness like this is said to be an alert person.Tattha katamā pāpamittatā? What sort of person understands? What is understanding?Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṁ sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā—That which is knowledge, knowing, discrimination, investigation of the truth, observing, remarking, and discernment, erudition, expertness, adroitness, superior thinking, examination, reason, intellect that leads, introspection, mindfulness, goad, insight, the faculty of insight, the power of insight, weapon of insight, palace of insight, light of insight, brightness of insight, splendour of insight, jewel of insight, disillusionment, investigation into the truth, perfect vision—this is said to be mindfulness. A person who is possessed of such understanding understands.ayaṁ vuccati pāpamittatā. 19. What sort of person is an observer of moral law? What then is observance of moral law?Imāya pāpamittatāya samannāgato puggalo “pāpamitto”.

Non-transgression with regard to body and to speech and with regard to both—this is said to be observance of moral law; all restraints under moral law are its observance. Any one equipped with this observance of moral law is said to be the observer of moral law.Katamo ca puggalo indriyesu aguttadvāro? What sort of person is the upholder of right view? What is then the upholding of right view?Tattha katamā indriyesu aguttadvāratā? “There is (merit in) charity, in sacrificial rites, and sacrificial offerings. There is fruit, and there is result of good and bad deeds done. There exists this world, there is also the next world, there is mother and there is father and there are those beings who are born without their union. There are true recluses and brahmins in this world who have attained peace of mind and are acting their best, and who, having personally known and realised what this world is as well as the next, make known to others” such knowledge and such knowing, etc. (11, 18) … absence of ignorance, discernment of the truth, right vision—this is said to be upholding of right views. All right views are classed under right views. A person who is endowed with this upholding of right views is said to be the upholder of right views.Idhekacco puggalo cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī; 20. Which two persons are rare in this world?yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. He who does good first and he who recognises it: these two persons are rare in this world.Sotena saddaṁ sutvā …pe… 21. Which two persons are hard to satisfy?ghānena gandhaṁ ghāyitvā …pe… He who stores up whatever he gets and he who gives away whatever he gets: these two persons are hard to satisfy.jivhāya rasaṁ sāyitvā …pe… 22. Which two persons are easily satisfied?kāyena phoṭṭhabbaṁ phusitvā …pe… He who does not store up whatever he gets and he who does not give away whatever he gets—these two persons are easily satisfied.manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī; 23. Of which two persons do the sins (āsavā) increase?yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. He who doubts where he should not and he who does not disbelieve where he ought to: of these two persons the sins go on increasing.Yā imesaṁ channaṁ indriyānaṁ agutti agopanā anārakkho asaṁvaro—24. Of which two persons do the sins not increase?ayaṁ vuccati indriyesu aguttadvāratā. He who does not doubt where it is not proper to doubt and he who doubts where he ought to do so: of these two persons the sins do not increase.Imāya indriyesu aguttadvāratāya samannāgato puggalo “indriyesu aguttadvāro”.

25. What sort of person is one having low inclination?Katamo ca puggalo bhojane amattaññū? Here is a person who, himself morally wicked and evil by nature, serves, follows, and worships another person who is also wicked and of evil disposition: this is said to be a person having low inclination.Tattha katamā bhojane amattaññutā? 26. What sort of person is one having good inclination?Idhekacco puggalo appaṭisaṅkhā ayoniso āhāraṁ āhāreti davāya madāya maṇḍanāya vibhūsanāya, yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane—Here a certain person who, morally good and of virtuous habits, serves, follows, and reveres another person of the same nature: he is said to be a person having good inclination.ayaṁ vuccati bhojane amattaññutā. 27. What sort of person is the gratified?Imāya bhojane amattaññutāya samannāgato puggalo “bhojane amattaññū”.

Those who are enlightened for themselves and those of the disciples of theTathāgatawho are Arahants are the gratified. The perfectly Enlightened One is both gratified and a gratifier.Katamo ca puggalo muṭṭhassati? Here ends the specification of grouping by Two.Tattha katamaṁ muṭṭhassaccaṁ? Designation of Human Types, a translation of the Puggalapaññatti byBimala Charan Law.Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammussanatā—Bimala Charan Lawidaṁ vuccati muṭṭhassaccaṁ. Published by the Pali Text Society in1924. Reprinted 1969, 1979, 1992, 2006.Iminā muṭṭhassaccena samannāgato puggalo “muṭṭhassati”.

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/.Katamo ca puggalo asampajāno? 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.Tattha katamaṁ asampajaññaṁ? Manfred WierichYaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā asamapekkhaṇā apaccavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—Josef Wilgenidaṁ vuccati asampajaññaṁ. Ariya BaumannIminā asampajaññena samannāgato puggalo “asampajāno”.

Ven. VimalaKatamo ca puggalo sīlavipanno? Aminah Borg-LuckTattha katamā sīlavipatti? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo—ayaṁ vuccati sīlavipatti. Sabbampi dussilyaṁ sīlavipatti. Imāya sīlavipattiyā samannāgato puggalo “sīlavipanno”.

Katamo ca puggalo diṭṭhivipanno? Tattha katamā diṭṭhivipatti? “Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho, ayaṁ vuccati diṭṭhivipatti. Sabbāpi micchādiṭṭhi diṭṭhivipatti. Imāya diṭṭhivipattiyā samannāgato puggalo “diṭṭhivipanno”.

Katamo ca puggalo ajjhattasaṁyojano? Yassa puggalassa pañcorambhāgiyāni saṁyojanāni appahīnāni—ayaṁ vuccati puggalo “ajjhattasaṁyojano”.

Katamo ca puggalo bahiddhāsaṁyojano? Yassa puggalassa pañcuddhambhāgiyāni saṁyojanāni appahīnāni—ayaṁ vuccati puggalo “bahiddhāsaṁyojano”.

Katamo ca puggalo akkodhano? Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—ayaṁ vuccati kodho. Yassa puggalassa ayaṁ kodho pahīno—ayaṁ vuccati puggalo “akkodhano”.

Katamo ca puggalo anupanāhī? Tattha katamo upanāho? Pubbakālaṁ kodho aparakālaṁ upanāho yo evarūpo upanāho upanayhanā upanayhitattaṁ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṁsandanā anuppabandhanā daḷhīkammaṁ kodhassa—ayaṁ vuccati upanāho. Yassa puggalassa ayaṁ upanāho pahīno—ayaṁ vuccati puggalo “anupanāhī”.

Katamo ca puggalo amakkhī? Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṁ niṭṭhuriyaṁ niṭṭhuriyakammaṁ—ayaṁ vuccati makkho. Yassa puggalassa ayaṁ makkho pahīno—ayaṁ vuccati puggalo “amakkhī”.

Katamo ca puggalo apaḷāsī? Tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāyitattaṁ paḷāsāhāro vivādaṭṭhānaṁ yugaggāho appaṭinissaggo—ayaṁ vuccati paḷāso. Yassa puggalassa ayaṁ paḷāso pahīno—ayaṁ vuccati puggalo “apaḷāsī”.

Katamo ca puggalo anissukī? Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṁ usūyā usūyanā usūyitattaṁ—ayaṁ vuccati issā. Yassa puggalassa ayaṁ issā pahīnā—ayaṁ vuccati puggalo “anissukī”.

Katamo ca puggalo amaccharī? Tattha katamaṁ macchariyaṁ? Pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Yaṁ evarūpaṁ maccheraṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—idaṁ vuccati macchariyaṁ. Yassa puggalassa idaṁ macchariyaṁ pahīnaṁ—ayaṁ vuccati puggalo “amaccharī”.

Katamo ca puggalo asaṭho? Tattha katamaṁ sāṭheyyaṁ? Idhekacco saṭho hoti parisaṭho. Yaṁ tattha saṭhaṁ saṭhatā sāṭheyyaṁ kakkaratā kakkariyaṁ parikkhattatā pārikkhattiyaṁ—idaṁ vuccati sāṭheyyaṁ. Yassa puggalassa idaṁ sāṭheyyaṁ pahīnaṁ—ayaṁ vuccati puggalo “asaṭho”.

Katamo ca puggalo amāyāvī? Tattha katamā māyā? Idhekacco puggalo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā tassa paṭicchādanahetu pāpikaṁ icchaṁ paṇidahati—“mā maṁ jaññā”ti icchati, “mā maṁ jaññā”ti saṅkappati, “mā maṁ jaññā”ti vācaṁ bhāsati, “mā maṁ jaññā”ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṁ anāvikammaṁ vocchādanā pāpakiriyā—ayaṁ vuccati māyā. Yassa puggalassa ayaṁ māyā pahīnā—ayaṁ vuccati puggalo “amāyāvī”.

Katamo ca puggalo hirimā? Tattha katamā hirī? Yaṁ hirīyati hiriyitabbena hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—ayaṁ vuccati hirī. Imāya hiriyā samannāgato puggalo “hirimā”.

Katamo ca puggalo ottappī? Tattha katamaṁ ottappaṁ? Yaṁ ottappati ottappitabbena ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—idaṁ vuccati ottappaṁ. Iminā ottappena samannāgato puggalo “ottappī”.

Katamo ca puggalo suvaco? Tattha katamā sovacassatā? Sahadhammike vuccamāne sovacassāyaṁ sovacassiyaṁ sovacassatā avippaṭikulaggāhitā avipaccanīkasātatā sādariyaṁ sādariyatā sagāravatā sappatissavatā—ayaṁ vuccati sovacassatā. Imāya sovacassatāya samannāgato puggalo “suvaco”.

Katamo ca puggalo kalyāṇamitto? Tattha katamā kalyāṇamittatā? Ye te puggalā saddhā sīlavanto bahussutā cāgavanto paññavanto, yā tesaṁ sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā—ayaṁ vuccati kalyāṇamittatā. Imāya kalyāṇamittatāya samannāgato puggalo “kalyāṇamitto”.

Katamo ca puggalo indriyesu guttadvāro? Tattha katamā indriyesu guttadvāratā? Idhekacco puggalo 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. Yā imesaṁ channaṁ indriyānaṁ gutti gopanā ārakkho saṁvaro—ayaṁ vuccati indriyesu guttadvāratā. Imāya indriyesu guttadvāratāya samannāgato puggalo “indriyesu guttadvāro”.

Katamo ca puggalo bhojane mattaññū? Tattha katamā bhojane mattaññutā? Idhekacco puggalo paṭisaṅkhā yoniso āhāraṁ āhāreti—“neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā”ti. Yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane—ayaṁ vuccati bhojane mattaññutā. Imāya bhojane mattaññutāya samannāgato puggalo “bhojane mattaññū”.

Katamo ca puggalo upaṭṭhitassati? Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—ayaṁ vuccati sati. Imāya satiyā samannāgato puggalo “upaṭṭhitassati”.

Katamo ca puggalo sampajāno? Tattha katamaṁ sampajaññaṁ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati sampajaññaṁ. Iminā sampajaññena samannāgato puggalo “sampajāno”.

Katamo ca puggalo sīlasampanno? Tattha katamā sīlasampadā? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo—ayaṁ vuccati sīlasampadā. Sabbopi sīlasaṁvaro sīlasampadā. Imāya sīlasampadāya samannāgato puggalo “sīlasampanno”.

Katamo ca puggalo diṭṭhisampanno? Tattha katamā diṭṭhisampadā? “Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Yā evarūpā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati diṭṭhisampadā. Sabbāpi sammādiṭṭhi diṭṭhisampadā. Imāya diṭṭhisampadāya samannāgato puggalo “diṭṭhisampanno”.

Katame dve puggalā dullabhā lokasmiṁ? Yo ca pubbakārī, yo ca kataññū katavedī—ime dve puggalā dullabhā lokasmiṁ.

Katame dve puggalā duttappayā? Yo ca laddhaṁ laddhaṁ nikkhipati, yo ca laddhaṁ laddhaṁ vissajjeti—ime dve puggalā “duttappayā”.

Katame dve puggalā sutappayā? Yo ca laddhaṁ laddhaṁ na nikkhipati, yo ca laddhaṁ laddhaṁ na vissajjeti—ime dve puggalā “sutappayā”.

Katamesaṁ dvinnaṁ puggalānaṁ āsavā vaḍḍhanti? Yo ca na kukkuccāyitabbaṁ kukkuccāyati, yo ca kukkuccāyitabbaṁ na kukkuccāyati—imesaṁ dvinnaṁ puggalānaṁ āsavā vaḍḍhanti.

Katamesaṁ dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti? Yo ca na kukkuccāyitabbaṁ na kukkuccāyati, yo ca kukkuccāyitabbaṁ kukkuccāyati—imesaṁ dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti.

Katamo ca puggalo hīnādhimutto? Idhekacco puggalo dussīlo hoti pāpadhammo, so aññaṁ dussīlaṁ pāpadhammaṁ sevati bhajati payirupāsati—ayaṁ vuccati puggalo “hīnādhimutto”.

Katamo ca puggalo paṇītādhimutto? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, so aññaṁ sīlavantaṁ kalyāṇadhammaṁ sevati bhajati payirupāsati—ayaṁ vuccati puggalo “paṇītādhimutto”.

Katamo ca puggalo titto? Paccekasambuddhā ye ca tathāgatassa sāvakā arahanto tittā. Sammāsambuddho titto ca tappetā ca.

Dukaniddeso.