1. There a certain person who acts and becomes remorseful, who does not know emancipation of mind and emancipation of insight as it really is, wherein his sinful and bad qualities which have arisen are totally destroyed, he should be told thus: “of the revered one the sinful tendencies which are due to actions exist, and the sinful tendencies which are due to remorsefulness increase. It were well if the revered one gave up sinful tendencies due to his actions and suppressed sinful tendencies due to remorse, and practised thought and insight”. Thus the revered one will become equal to the fifth person in this group.Tatra yvāyaṁ puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo—There a certain person who acts and does not become remorseful, who does not know emancipation of mind and emancipation of insight as it really is, wherein his sinful and bad qualities which have arisen are destroyed, he should be told thus: “of the revered one the sinful tendencies due to actions exist and the sinful tendencies due to remorse do not increase. It were well if the revered one gave up sinful tendencies due to his actions, and practised thought and insight”. Thus the revered one will become equal to the fifth person in this group.“āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. There a certain person who does not act, and [yet] becomes remorseful, who does not know emancipation of mind and emancipation of insight as it really is, wherein his sinful and bad qualities which have arisen are totally destroyed, he should be told thus: “of the revered one the sinful tendencies due to actions do not exist and the sinful tendencies due to remorsefulness increase. It were well if the revered one removed the sinful tendencies due to remorsefulness, and practised thought and insight”. Thus the revered one will become equal to the fifth person in this group.Sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu. There a person does not act and does not become remorseful, who does not know the emancipation of thought and emancipation of insight as it really is, whereby his sinful and bad qualities are totally destroyed, he should be told thus: “of the revered one the sinful tendencies due to actions do not exist and the sinful tendencies due to remorsefulness do not increase. It were well if the revered one practised thought and insight”. Thus the revered one will become equal to the fifth person in this group. These four persons being thus admonished, thus instructed by such a fifth man, gradually attain to the destruction of sinful tendencies.Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī”ti.

2. How does a person who has given despise?Tatra yvāyaṁ puggalo ārabhati na vippaṭisārī hoti, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo—Here is a certain person to whom a person gives garment, food, alms-bowl, bed, seat, things necessary for the sick and medicine and requisites; to the latter it occurs thus: I give; this person, on the other hand, accepts. Giving this to him, he despises him; thus a person giving, despises.“āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā nappavaḍḍhanti. How does a person despise by living together?Sādhu vatāyasmā ārambhaje āsave pahāya cittaṁ paññañca bhāvetu. Here a certain person dwells with a person for two or three years; by living together with him he despises him; thus a person despises by living together.Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī”ti.

How is a person a gape-mouth?Tatra yvāyaṁ puggalo na ārabhati vippaṭisārī hoti, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo—Here a certain person, while the praise or dispraise of a person is being uttered, becomes quickly infatuated about him; thus is a person a gape-mouth.“āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. How does a person become a wobbler?Sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu. Here a certain person is of little faith, is of little devotion, is of little love, is of little contentment; thus a person becomes a wobbler.Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī”ti.

How does a person become dull and stupid?Tatra yvāyaṁ puggalo na ārabhati na vippaṭisārī hoti, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo—Here a certain person does not know good or bad qualities, does not know blameworthy or blameless qualities, does not know low or excellent qualities, does not know dark or bright qualities; thus a person becomes dull and stupid.“āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā nappavaḍḍhanti. 3. Who are there that are comparable to professional warriors?Sādhu vatāyasmā cittaṁ paññañca bhāvetu. There are five professional warriors: Here a certain professional warrior seeing the cloud of dust (raised by the march of the enemy) sinks down, becomes dejected, cannot control himself, is unable to go forward to fight; there is such a professional warrior. This is the first professional warrior existing in the world.Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī”ti.

Again another: Here a certain professional warrior endures the cloud of dust, but seeing the top of the flag he sinks down, becomes dejected, cannot control himself, is unable to go forward to fight; there is such a professional warrior too. This is the second professional warrior existing in the world. Again another: Here a certain professional warrior endures the cloud of dust, endures the top of the flag; but hearing the war cries he sinks down, becomes dejected, cannot control himself, is unable to go forward to fight; there is such a professional warrior. This is the third professional warrior existing in the world.Ime cattāro puggalā amunā pañcamena puggalena evaṁ ovadiyamānā evaṁ anusāsiyamānā anupubbena āsavānaṁ khayaṁ pāpuṇanti.

Again another: Here a certain professional warrior endures the cloud of dust, endures the top of the flag, endures the war cries, but in the mêlée is killed and done for; there is such a professional warrior. This is the fourth professional warrior existing in the world. Again another: Here a certain professional warrior endures the cloud of dust, endures the top of the flag, endures war cries, endures the mêlée; winning the battle and victorious in the battle, he survives on the scene of the battle; there is such a professional warrior. This is the fifth professional warrior existing in the world.Kathañca puggalo datvā avajānāti? These being the five professional warriors existing in the world, even so are these five persons who live and have their being among the monks comparable to professional warriors. Who are the five?Idhekacco puggalo yassa puggalassa deti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ, tassa evaṁ hoti—Here a certain monk seeing the cloud of dust, sinks down becomes remorseful, cannot control himself, is unable to develop the holy life, showing weakness in learning, giving up the precepts, he comes back to low household life.“ahaṁ dammi, ayaṁ paṭiggaṇhātī”ti, tamenaṁ datvā avajānāti. What does dust mean for him? Here a monk hears that in such village or town lives a woman or a girl who is beautiful, charming to look at, delightful and endowed with great beauty; he listening to that sinks down, becomes remorseful, does not control himself, is unable to develop the holy life, showing weakness in learning, giving up the precepts, he comes back to low household life; this is what dust means for him. Just as a professional warrior seeing the dust sinks down, becomes remorseful, cannot control himself, is unable to go forward to fight, so is this person; there is such a person here. This person is the first existing in the world who is comparable to a professional warrior.Evaṁ puggalo datvā avajānāti.

Again another: Here a certain monk endures the cloud of dust, but seeing the top of the flag sinks down, becomes remorseful, does not control himself, is unable to develop the holy life; showing weakness in learning, giving up precepts, he comes back to low household life.Kathañca puggalo saṁvāsena avajānāti? What does the top of the flag mean for him? Here a monk does not only hear that in such a village or town lives a woman or a girl who is beautiful, charming to look at, delightful and endowed with great beauty; he himself sees the woman or the girl, who is beautiful, charming to look at, delightful, and endowed with great beauty; he seeing her sinks down, becomes remorseful, does not control himself, is unable to develop a holy life; showing weakness in learning, giving up the precepts, he comes back to low household life; this is what the top of the flag means for him. Just as the professional warrior endures the dust but seeing the top of the flag, sinks down, becomes remorseful, does not control himself, is unable to go forward to fight, so is this man; there is such a man here. This is the second person existing among the monks comparable to a professional warrior.Idhekacco puggalo yena puggalena saddhiṁ saṁvasati dve vā tīṇi vā vassāni, tamenaṁ saṁvāsena avajānāti. Again another: Here a certain monk endures the cloud of dust, endures the top of the flag, but hearing the war cries he sinks down, becomes remorseful, does not control himself, is unable to develop the life of purity; showing weakness in learning, giving up the precepts, he comes back to low household life.Evaṁ puggalo saṁvāsena avajānāti.

What do war cries mean for him? Here a woman approaching a monk, who has gone to the forest or to the foot of a tree or to an empty room, speaks lightly, converses, laughs and jests. He being spoken lightly to, or being conversed or jested with, or being ridiculed by the woman, sinks down, becomes remorseful, does not control himself, is unable to develop a holy life; showing weakness in learning, giving up the precepts, he comes back to low household life; this is what war cries mean for him. Just as that professional warrior withstands dust, withstands the top of the flag, hearing the war cries, sinks down, becomes remorseful, does not control himself, is unable to go forward to fight, so is this person; there is such a person here. This is the third person existing among the monks comparable to a professional warrior.Kathañca puggalo ādheyyamukho hoti? Again another: Here a certain monk endures the cloud of dust, endures the top of the flag, endures war cries, but is killed in the mêlée and is done for.Idhekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne khippaññeva adhimuccitā hoti. What does the mêlée mean for him? Here a woman approaching a monk who has gone to the forest or to the foot of a tree or to an empty place sits near, lies down near, stretches her limbs fully; he having the woman sitting near him, having her lying down near him, having her stretching her limbs near him, gives up the precepts, and showing weakness, he misconducts himself. This is what the mêlée means for him. Just as that professional warrior endures dust, endures the top of the flag, endures war cries, but he is smitten and is done for, so is this person; there is such a person here. This is the fourth person existing among the monks comparable to a professional warrior.Evaṁ puggalo ādheyyamukho hoti.

Again another: Here a certain monk endures the cloud of dust, endures the top of the flag, endures war cries, and endures the mêlée; he winning the battle, being victorious, survives on the scene of battle.Kathañca puggalo lolo hoti? What does the winning of battle mean for him? Here a woman approaching the monk, who has gone to the forest or to the foot of a tree or to an empty room, sits near, lies down near, stretches her limbs fully. He having the woman sitting near him, lying down near him, stretching her limbs fully near him, having extricated and having released himself goes away where he likes; he lives in a solitary place, in a forest, at the foot of a tree, in a mountain, in a cave, in a mountain grotto, in a cemetery, in a forest tract, in the open air or on a heap of straw: he having gone to the forest or at the foot of a tree or in an empty room sits cross-legged, placing the body erect and making recollection ready; he giving up covetousness in the world, lives with a mind free from covetousness, he purifies the mind of covetousness; giving up malice, he lives with a mind free from malice; being compassionate to all living beings, he purifies the mind of malice; giving up sloth and drowsiness, being conscious of light, mindful and possessed of knowledge, he purifies the mind of sloth and drowsiness; giving up distraction and restlessness, he purifies the mind of these, having his mind calm internally; giving up doubt, he lives having gone beyond doubt; being free from misgivings so far as good qualities are concerned, he purifies the mind of doubt; he giving up these five hindrances, which are the corrupters of mind, which weaken the intellect, free from sensual pleasures and bad qualities he lives in attainment of the firstjhāna(ecstatic meditation) which is with applied and sustained thought, and which has joy and happiness due to solitude; he, putting an end to applied and sustained thought, lives in attainment of the second, third, and fourth stages of ecstatic meditation.Idhekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo. He with such a concentrated mind, which is pure, which is clean, which is free from impurities, which is free from sins, which is soft, which can be acted upon, which is steadfast and which is immovable, by the knowledge of the destruction of sinful tendencies bends forth his mind; he knows truly that this is suffering, etc., … this is the path leading to the cessation of suffering; he knows truly that these are sinful tendencies, etc., … he understands truly that this is the path leading to the cessation of sinful tendencies. Thus knowing and seeing, his mind becomes emancipated from the tendency towards sensual pleasures, his mind becomes freed from the tendency towards rebirth, his mind becomes emancipated from the tendency towards ignorance; when it is freed, he has the knowledge that it is free, he knows that birth is exhausted, the holy life is led, what is to be done is done, and “there is nothing further of these conditions”. It is this that victory in battle means for him. Just as that professional warrior endures dust, endures the top of the flag, endures war cries, endures fight from a distance, he winning the battle, being victorious in the battle, survives on the scene of battle, so is this person; there is such a person here. This is the fifth person existing among the monks comparable to a professional warrior.Evaṁ puggalo lolo hoti.

These are the five persons who live and have their being among the monks comparable to professional warriors.Kathañca puggalo mando momūho hoti? 4. There who are the five (persons) who live on alms?Idhekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. One lives on alms because of his dullness and stupidity, one lives on alms because of sinful desire and moved by desire, one lives on alms because of madness and an unbalanced mind, one lives on alms because he thinks: it is praised by the Buddhas and their disciples; and, further, there is one who just because of absence of desire, just because of contentment, just because of eradication (of sin), and because [the life is] needed, lives on alms.Evaṁ puggalo mando momūho hoti.

There the person who lives on alms just because of the absence of desire, just because of contentment, of eradication (of sin), and because [the life is] just; this is the head, the chief, the foremost, the best, and the most excellent of these five (persons) who live on alms. Just as the milk is from the cow, curds from milk, butter from curds, clarified butter (ghee) from butter, and the scum of clarified butter from clarified butter (ghee), so is this person who lives on alms because of these things the head, the chief, the foremost, the best, and the most excellent of five persons who live on alms.Tattha katame pañca yodhājīvūpamā puggalā? These are the five persons who live on alms.Pañca yodhājīvā—5–14. Who are the five persons who refuse to accept food after proper time? Who are the five persons who use one seat? Who are the five persons who wear rags collected from refuse heaps? Who are the five persons who wear three garments? Who are the five persons who are forest dwellers? Who are the five persons who live under a tree? Who are the five persons who live under the open sky? Who are the five persons who rest seated? (Who are the five persons who use any seats that are offered?) Who are the five persons who dwell in a cemetery?idhekacco yodhājīvo rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Here ends the specification of grouping by Five.Evarūpopi idhekacco yodhājīvo hoti. Designation of Human Types, a translation of the Puggalapaññatti byBimala Charan Law.Ayaṁ paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.

Bimala Charan LawPuna caparaṁ idhekacco yodhājīvo sahati rajaggaṁ, api ca kho dhajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Published by the Pali Text Society in1924. Reprinted 1969, 1979, 1992, 2006.Evarūpopi idhekacco yodhājīvo hoti. 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/.Ayaṁ dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.

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.Puna caparaṁ idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ, api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Manfred WierichEvarūpopi idhekacco yodhājīvo hoti. Josef WilgenAyaṁ tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.

Ariya BaumannPuna caparaṁ idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati. Ven. VimalaEvarūpopi idhekacco yodhājīvo hoti. Aminah Borg-LuckAyaṁ catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.

Puna caparaṁ idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ sahati ussāraṇaṁ sahati sampahāraṁ. So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. Evarūpopi idhekacco yodhājīvo hoti. Ayaṁ pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ. Ime pañca yodhājīvā santo saṁvijjamānā lokasmiṁ.

Evamevaṁ pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu. Katame pañca?

Idhekacco bhikkhu rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṁ? Idha bhikkhu suṇāti—“asukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā”ti. So taṁ sutvā saṁsīdati visīdati na santhambhati na sakkoti brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṁ.

Seyyathāpi so yodhājīvo rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ, tathūpamo ayaṁ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṁ paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

Puna caparaṁ idhekacco bhikkhu sahati rajaggaṁ, api ca kho dhajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṁ? Idha bhikkhu na heva kho suṇāti—“asukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā”ti, api ca kho sāmaṁ passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ. So taṁ disvā saṁsīdati visīdati na santhambhati na sakkoti brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṁ.

Seyyathāpi so yodhājīvo sahati rajaggaṁ, api ca kho dhajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ, tathūpamo ayaṁ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṁ dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

Puna caparaṁ idhekacco bhikkhu sahati rajaggaṁ sahati dhajaggaṁ, api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati na santhambhati na sakkoti brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṁsīdati visīdati na santhambhati na sakkoti brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.

Seyyathāpi so yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ, api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ, tathūpamo ayaṁ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṁ tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

Puna caparaṁ idhekacco bhikkhu sahati rajaggaṁ sahati dhajaggaṁ sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṁ? Idha bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṁ appaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati. Idamassa sampahārasmiṁ.

Seyyathāpi so yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati, tathūpamo ayaṁ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṁ catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

Puna caparaṁ idhekacco bhikkhu sahati rajaggaṁ sahati dhajaggaṁ sahati ussāraṇaṁ sahati sampahāraṁ. So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. Kimassa saṅgāmavijayasmiṁ? Idha bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṁ pakkamati.

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So araññagato vā rukkhamūlagato vā suññāgāragato vā 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 dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.

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. Idamassa saṅgāmavijayasmiṁ. Seyyathāpi so yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ sahati ussāraṇaṁ sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati, tathūpamo ayaṁ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṁ pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

Ime pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu.

Tattha katame pañca piṇḍapātikā? Mandattā momūhattā piṇḍapātiko hoti, pāpiccho icchāpakato piṇḍapātiko hoti, ummādā cittavikkhepā piṇḍapātiko hoti, “vaṇṇitaṁ buddhehi buddhasāvakehī”ti piṇḍapātiko hoti, api ca appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya idamatthitaṁyeva nissāya piṇḍapātiko hoti. Tatra yvāyaṁ piṇḍapātiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya idamatthitaṁyeva nissāya piṇḍapātiko, ayaṁ imesaṁ pañcannaṁ piṇḍapātikānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.

Seyyathāpi nāma gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍaṁ tattha aggamakkhāyati; evamevaṁ yvāyaṁ piṇḍapātiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya idamatthitaṁyeva nissāya piṇḍapātiko hoti, ayaṁ imesaṁ pañcannaṁ piṇḍapātikānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime pañca piṇḍapātikā.

Tattha katame pañca khalupacchābhattikā …pe… pañca ekāsanikā …pe… pañca paṁsukūlikā …pe… pañca tecīvarikā …pe… pañca āraññikā …pe… pañca rukkhamūlikā …pe… pañca abbhokāsikā …pe… pañca nesajjikā …pe… pañca yathāsanthatikā …pe….

Tattha katame pañca sosānikā? Mandattā momūhattā sosāniko hoti, pāpiccho icchāpakato sosāniko hoti, ummādā cittavikkhepā sosāniko hoti, “vaṇṇitaṁ buddhehi buddhasāvakehī”ti sosāniko hoti, api ca appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya idamatthitaṁyeva nissāya sosāniko hoti. Tatra yvāyaṁ sosāniko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya idamatthitaṁyeva nissāya sosāniko, ayaṁ imesaṁ pañcannaṁ sosānikānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.

Seyyathāpi nāma gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍaṁ tattha aggamakkhāyati; evamevaṁ yvāyaṁ sosāniko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya idamatthitaṁyeva nissāya sosāniko hoti, ayaṁ imesaṁ pañcannaṁ sosānikānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime pañca sosānikā.

Pañcakaniddeso.