1. What sort of person is hopeless?Katamo ca puggalo nirāso? Here a certain person who is immoral and is of evil disposition, who is of impure habits and who is the doer of deeds (which must be) concealed, professes to be a Samaṇa, although he is not one; being unchaste, he professes to live the holy life; is corrupt within, is filled with desire, and is one in whom foulness has accumulated, and when he hears thus: “a monk of such and such a name, on the dissolution of sinful tendencies lives in the attainment of emancipation by way of insight and by means of higher wisdom of emancipation of thought which is devoid of sinful tendencies, after he has by himself known and realised them in this life”, he does not think thus: When shall I too on the dissolution of sinful tendencies live, etc.? such a person is said to be a hopeless person.Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. What sort of person is hopeful?So suṇāti—Here a certain person who is moral and is of good disposition happens to learn that such and such a monk, on the dissolution of sinful tendencies, lives in the attainment of emancipation by way of insight and of emancipation of thought which is devoid of the sinful tendencies, after he has by himself known and realised them by means of higher wisdom in this life. He thereupon thinks: When shall I too on the dissolution, etc.? Such a person is said to be hopeful.“itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. What sort of person is he who has lost hope?Tassa na evaṁ hoti—Here a certain person, having known and realised by himself in this life, by means of higher wisdom, the emancipation that comes through insight and emancipation of thought, which is the being rid of evil tendencies, comes to learn that a bhikkhu of such and such a name lives in this world, having personally come to know and realise, by means of higher knowledge, the emancipation that comes through insight and emancipation of thought, which is the being rid of evil tendencies. He thereupon does not think thus: When shall I too live, etc.? To what is this due? Because that aspiration to attain emancipation, which he entertained when he was still unemancipated, has been stilled. Such a man is said to be one who has lost desire.“kudāssu nāmāhampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī”ti. 2. Who are the three persons that may be likened to a sick person?Ayaṁ vuccati puggalo “nirāso”.

There are three kinds of sick persons. Here there is some sick person who, whether or not he gets proper diet or good medicines or an able nurse, fails to recover from his illness.Katamo ca puggalo āsaṁso? Here again there is some sick person who, whether or not he gets proper diet or good medicines or an able nurse, recovers from his illness.Idhekacco puggalo sīlavā hoti kalyāṇadhammo. Here again there is some sick person who, getting proper diet or good medicines or an able nurse, recovers from his illness but not without getting those things.So suṇāti—For the last class of patients—i.e., those who can recover from a disease if they get proper diet or good medicines or an able nurse, but not without getting them, the Blessed One has prescribed diet (fit for the sick) or medicine (worthy of the sick) or an able nurse (fit for the sick) for them.“itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. Other patients are to be attended to because of this class of patients.Tassa evaṁ hoti—Like these three sick persons there dwell in this world three types of persons. Which three?“kudāssu nāmāhampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī”ti. Here a certain person, whether or not he sees theTathāgataand whether or not he listens to the doctrine and the discipline thereof as expounded by theTathāgata, does not enter upon the accepted order (niyāma) in things that are good.Here again a certain person, whether or not he sees theTathāgatawith his own eyes and whether or not he hears the doctrine and the discipline thereof as expounded by theTathāgata, enters upon the accepted order in things that are good.Here again another person only when he is able to see theTathāgataand to listen to the doctrine and the discipline thereof as expounded by theTathāgataenters upon the accepted order in things that are good, but not otherwise.Ayaṁ vuccati puggalo “āsaṁso”.

Here a certain person, whether or not he sees theTathāgataand whether or not he listens to the doctrine and the discipline thereof as expounded by theTathāgata, does not enter upon the accepted order (niyāma) in things that are good.Katamo ca puggalo vigatāso? Here again a certain person, whether or not he sees theTathāgatawith his own eyes and whether or not he hears the doctrine and the discipline thereof as expounded by theTathāgata, enters upon the accepted order in things that are good.Idhekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Here again another person only when he is able to see theTathāgataand to listen to the doctrine and the discipline thereof as expounded by theTathāgataenters upon the accepted order in things that are good, but not otherwise.So suṇāti—In the case of the person of the last type—namely, one who enters upon the accepted order in things that are good only when he comes to see theTathāgataand hears the doctrine and discipline imparted by him, but not otherwise—for him has the Blessed One prescribed religious discourse, and because of this person the doctrine should be imparted to others. These are the three men in this world who are comparable to sick men.“itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. 3. What sort of person is an “eye-witness”?Tassa na evaṁ hoti—Here a person goes on himself experiencing the eight stages of emancipation and, having seen them through insight, some of his sinful tendencies are completely destroyed. This sort of person is said to be an “eye-witness”.“kudāssu nāmāhampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī”ti. What sort of person is one who has won vision?Taṁ kissa hetu? Here a person truly understands that this is suffering, 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. The doctrines promulgated by theTathāgataare perceived by him through insight as well as practised; and having seen them through insight, some of his sinful tendencies are completely destroyed. This sort of person is said to be one who has won vision.Yā hissa pubbe avimuttassa vimuttāsā, sā paṭippassaddhā. What sort of person is emancipated by faith?Ayaṁ vuccati puggalo “vigatāso”.

Here a person truly understands that this is suffering, that this is the genesis of suffering, that this is the cessation of suffering, and that this is the path leading to the cessation of suffering. The doctrines promulgated by theTathāgataare perceived by him through insight as well as practised, and having seen them through insight, some of his sinful tendencies are completely destroyed, though not in the same way as in the case of the person who has won vision. This sort of person is said to be one emancipated by faith.Tattha katame tayo gilānūpamā puggalā? 4. What sort of person is “foul-mouthed”?Tayo gilānā—Here a certain person who is a liar, being brought into an assembly, into the midst of a meeting, or into the midst of his relations, or into a congregation, or into the prince's council, and interrogated as a witness thus: “Come, good man, just tell us what you know (about it)”; he would say, “I know”, when he does not know, and knowing he would say, “I do not know”. He would say he saw those things which he never saw, and would not say which things he actually witnessed; thus either for his own sake, or for the sake of others, or for the sake of any least gain to him, he would speak untruth consciously. Such a man is said to be “foul-mouthed”.idhekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṁ upaṭṭhākaṁ alabhanto vā patirūpaṁ upaṭṭhākaṁ, neva vuṭṭhāti tamhā ābādhā.

What sort of person is a “flower-speaker”?Idha panekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṁ upaṭṭhākaṁ alabhanto vā patirūpaṁ upaṭṭhākaṁ, vuṭṭhāti tamhā ābādhā.

Here a certain person giving up falsehood refrains from speaking the same and, when he is brought into an assembly, or into the midst of a meeting, or into the midst of his relatives, or into a congregation, or into the prince's council, interrogated as witness thus: “Come, good man, tell us what you know (about it)”; if he does not know it, he says that he does not know it, if, on the other hand, he knows it, he confesses that he knows, if he has not seen it, he at once says that he has not seen it, but on the contrary if he has seen it, he says what he has seen. Thus neither for his own sake, nor for the sake of others, nor for the sake of any least gain to him would he speak untruth consciously. Such a person is said to be a “flower-speaker”.Idha panekacco gilāno labhanto sappāyāni bhojanāni no alabhanto, labhanto sappāyāni bhesajjāni no alabhanto, labhanto patirūpaṁ upaṭṭhākaṁ no alabhanto, vuṭṭhāti tamhā ābādhā.

What sort of person is “honey-tongued”?Tatra yvāyaṁ gilāno labhanto sappāyāni bhojanāni no alabhanto, labhanto sappāyāni bhesajjāni no alabhanto, labhanto patirūpaṁ upaṭṭhākaṁ no alabhanto, vuṭṭhāti tamhā ābādhā, imaṁ gilānaṁ paṭicca bhagavatā gilānabhattaṁ anuññātaṁ gilānabhesajjaṁ anuññātaṁ gilānupaṭṭhāko anuññāto. Here a certain person speaks those words that are blameless, pleasing to the ear, lovely, appealing to the heart, urbane, coveted by many and fascinating to many. Such a person is said to be “honey-tongued”.Imañca pana gilānaṁ paṭicca aññepi gilānā upaṭṭhātabbā.

5. What sort of person is “cancer-minded”?Evamevaṁ tayo gilānūpamā puggalā santo saṁvijjamānā lokasmiṁ. Here a certain person who is angry, full of despair, gets wrathful and enraged and becomes out of sorts and stubborn when something, however little, is spoken to him. He gives vent to his rage, to the spirit of enmity and suspicion. In the same manner as a gangrenous sore, when it is poked with a wooden stick or a stone, discharges putrid matter largely, so also there is a certain person who is angry, full of despair, gets wrathful and enraged and becomes out of sorts and gives vent to his rage, to the spirit of enmity and suspicion at the slightest provocation.Katame tayo? What sort of person is “lightning-minded”?Idhekacco puggalo labhanto vā tathāgataṁ dassanāya alabhanto vā tathāgataṁ dassanāya, labhanto vā tathāgatappaveditaṁ dhammavinayaṁ savaṇāya alabhanto vā tathāgatappaveditaṁ dhammavinayaṁ savaṇāya, neva okkamati niyāmaṁ kusalesu dhammesu sammattaṁ.

Here a certain person truly understands that this is suffering, that this is the genesis of suffering, that this is the cessation of suffering, and that this is the path leading to the cessation of suffering. Just as a person, possessed of sight, can see things by the flash of lightning in the darkness of night, so also there is a certain person who truly understands that this is suffering, that this is the genesis of suffering, that this is the cessation of suffering, and that this is the path leading to the cessation of suffering.Idha panekacco puggalo labhanto vā tathāgataṁ dassanāya alabhanto vā tathāgataṁ dassanāya, labhanto vā tathāgatappaveditaṁ dhammavinayaṁ savaṇāya alabhanto vā tathāgatappaveditaṁ dhammavinayaṁ savaṇāya, okkamati niyāmaṁ kusalesu dhammesu sammattaṁ.

What sort of person is diamond-minded?Idha panekacco puggalo labhanto tathāgataṁ dassanāya no alabhanto, labhanto tathāgatappaveditaṁ dhammavinayaṁ savaṇāya no alabhanto, okkamati niyāmaṁ kusalesu dhammesu sammattaṁ.

Here a certain person, on the destruction of his sinful tendencies, lives having come to know and realise sinless emancipation of mind and of insight even in the present existence. Just as there is nothing which cannot be pierced by a diamond, be it a precious or ordinary stone, so also there is a certain person who, on the destruction of his sinful tendencies, lives, etc. Such a person is said to be diamond-minded.Tatra yvāyaṁ puggalo labhanto tathāgataṁ dassanāya no alabhanto, labhanto tathāgatappaveditaṁ dhammavinayaṁ savaṇāya no alabhanto, okkamati niyāmaṁ kusalesu dhammesu sammattaṁ, imaṁ puggalaṁ paṭicca bhagavatā dhammadesanā anuññātā, imañca puggalaṁ paṭicca aññesampi dhammo desetabbo. 6. What sort of man is blind?Ime tayo gilānūpamā puggalā santo saṁvijjamānā lokasmiṁ.

Here a certain person does not possess that sight whereby he can discover and attain that wealth which has not been attained, or can augment it, he has not even that insight whereby he can distinguish good and bad, the blameworthy and the blameless, the superior and the inferior states and the admixture of dark and light qualities. Such a person is said to be blind.Katamo ca puggalo kāyasakkhī? What sort of person is “purblind”?Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti—Here a certain person who has the eye of knowledge whereby he can attain that wealth which he could not attain before and can moreover augment it, does not possess that mental vision whereby he can distinguish between the good and the bad, the blameworthy and the blameless, the superior and the inferior states as well as discover the admixture of dark and light qualities. Such a person is said to be “purblind”.ayaṁ vuccati puggalo “kāyasakkhī”.

What sort of person is two-eyed?Katamo ca puggalo diṭṭhippatto? Here a person possesses that eye which can help him to bring that wealth which he could not attain before and also to increase it, as well as that insight which makes it possible for him to know the good and the bad, the blameworthy and the blameless, the superior and the inferior states, and the admixture of dark and light qualities. Such a person is said to be two-eyed.Idhekacco puggalo “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti—7. What sort of person is of “inverted intelligence”?ayaṁ vuccati puggalo “diṭṭhippatto”.

Here a certain person goes to a monastery in order to listen to religious discourse from the monks. The monks give instructions to him in the doctrine that is beneficial at the beginning, beneficial at the middle, and beneficial at the end, and enunciate to him the perfectly pure holy life that is full of meaning, suitably worded and in its fulness and entirety. Seated in that seat, he does not mind the discourse when it was told, nor when it was continued, nor when it was finished; in the same manner, having got up from his seat, he pays no heed to the discourse, neither at the beginning … etc. … nor at the end. Even as when a jar is kept upside down, the water that is poured upon it does not accumulate but streams down, so also there is a certain person who goes to a monastery in order to listen to the religious discourse from the monks, … (but) does not heed the discourse. Such a person is said to be of “inverted intelligence”.Katamo ca puggalo saddhāvimutto? What sort of person is of “folded intelligence”?Idhekacco puggalo “idaṁ dukkhan”ti yathābhūtaṁ pajānāti …pe… Here a certain person goes to a monastery to listen to the religious discourse from the monks. The monks give instructions to him in the doctrine that is beneficial at the beginning, beneficial at the middle, and beneficial at the end, enunciate to him the perfectly pure holy life that is full of meaning, suitably worded and in its fulness and entirety. Seated in that seat he minds the discourse at the beginning, at the middle, and at the end, but he does not do so when he has got up from his seat. Just as a person who has in the fold of a lap of his cloth placed many kinds of food whether sesamum seed or rice,modaka(sweets) and plums, and, when he rises from his seat, they are all scattered through lapse of memory. In the like manner there is a person, etc. Such a person is said to be one of “folded intelligence”.tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathādiṭṭhippattassa—What sort of person is of “wide intelligence”?ayaṁ vuccati puggalo “saddhāvimutto”.

Here a certain person goes to a monastery and remains listening to religious discourse, etc. Seated in that seat, he pays heed to the discourse at the beginning, at the middle, and at the end, even when he has left that seat. For example, when a jar is kept upright, the water that may be poured into it persists and does not flow away. So a certain person goes to a monastery to listen to the religious discourse, etc. Such is the person who is said to be a person of “wide intelligence”.Katamo ca puggalo gūthabhāṇī? 8. What sort of person is not dispassionate as to sense-desires or rebirths?Idhekacco puggalo musāvādī hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho—The stream-attainer as well as the once-returner—these are the people who are not dispassionate as to sense-desires or rebirths.“ehambho, purisa, yaṁ jānāsi taṁ vadehī”ti, What sort of person is dispassionate in regard to sense-desires but not dispassionate in regard to rebirths?so ajānaṁ vā āha—“jānāmī”ti, The never-returner—he is said to be a person who is dispassionate and not dispassionate.jānaṁ vā āha—“na jānāmī”ti, What sort of person is dispassionate as to both sense-desires and rebirths?apassaṁ vā āha—“passāmī”ti, The Arahant—he is the person who is thus dispassionate.passaṁ vā āha—“na passāmī”ti. 9. What sort of person may be compared to a mark on stone?Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti—Here a certain person becomes repeatedly angry and that anger endures for a long time, just as a mark inscribed on a stone is so indelible that it cannot be effaced soon either by wind or by water, but lasts long. So also there is a person, etc. Such is the person who may be compared to a mark on stone.ayaṁ vuccati puggalo “gūthabhāṇī”.

What sort of person may be compared to a mark on earth?Katamo ca puggalo pupphabhāṇī? Here a certain person gets angry repeatedly, but this passion does not last for a long time; for instance, a mark on earth disappears quickly either by wind or by water and does not last long; in the same manner there is a certain person, etc. Such is the person who may be compared to a mark drawn on earth.Idhekacco puggalo musāvādaṁ pahāya musāvādā paṭivirato hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho—What sort of person may be compared to a mark on water?“ehambho, purisa, yaṁ jānāsi taṁ vadehī”ti, Here a certain person who, even if he is spoken to in a strong and harsh and unpleasant manner, is connected and coherent, and makes himself agreeable. Just as a mark on water disappears quickly and does not last long, so also a certain person, etc. Such is the person who may be compared to a mark on water.so ajānaṁ vā āha—“na jānāmī”ti, 10. What are the three types of persons comparable to three kinds of hempen cloth?jānaṁ vā āha—“jānāmī”ti, There are three kinds of hempen cloth; One, although new, is of bad colour, of rough texture and cheap. Another is of bad colour, rough to the touch and cheap. (The last one) which is tattered cloth, of bad colour, coarse to the touch and cheap; they use this tattered hempen cloth to cleanse the rice-boiling pot, or throw it away into the rubbish heap. In the same manner there exist among the monks three types of people comparable to these hempen cloths. What are the three?apassaṁ vā āha—“na passāmī”ti, If a certain young Buddhist monk happens to be immoral and wicked, this is due to his want of grace. Just as a hempen cloth is of bad colour, so also is this person. Those who serve him, respect him, worship him, come to hold his views, which turn out to be harmful and a cause of suffering for them for a long time. This is due to his coarseness. Just as a hempen cloth is rough to the touch, so also is this person. There does not arise any great benefit or great advantage to those from whom he accepts clothing, food, bed, seat, clinical requisites and medicines—this is owing to the little worth of the person. Just as a hempen cloth is of little value, so also is this person. If a middle-aged monk or, again, if a senior monk happens to be immoral and wicked, this is because of his want of grace. Just as a hempen cloth is of bad colour, so also is this person. Those who serve him, respect him, worship him, come to hold his views: this turns out to be harmful and a cause of suffering for them for a long time. This is due to his coarseness. Just as a hempen cloth is rough to the touch so also is this person. There does not arise any great benefit or great advantage to those from whom such a person accepts clothing, food, bed, seat, clinical requisites and medicines. This is due to the little worth of the person. Just as that piece of cloth is of little value, so also is this person. If such a middle-aged or elder monk speaks in the assembly, the bhikkhus will remark thus: “What is the good of your speaking, fool and inexperienced as you are, that you consider that you should speak”? He gets angry and becomes displeased and gives out such words whereby the assembly of monks ousts him in the same manner as a piece of hempen cloth is thrown on to a rubbish-heap. These are the three types of persons who live and have their being among the bhikkhus, that are comparable to a piece of hempen cloth.passaṁ vā āha—“passāmī”ti. 11. What are the three types of persons comparable to Benares cloth?Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti—There are three kinds of Benares cloth—one brand-new, beautifully coloured, smooth to the touch and valuable; another cloth is neither new nor old but of fine colour and smooth to the touch and of much value; another is worn out yet beautiful in colour and pleasant to the touch.ayaṁ vuccati puggalo “pupphabhāṇī”.

They use the worn Benares cloth for enwrapping jewellery, or they throw it into the perfumed chest.Katamo ca puggalo madhubhāṇī? In the same manner there exist among the monks three types of persons comparable to Benares cloth, and which are the three? If a new Buddhist monk happens to be virtuous and lovely, it is as beauty of colour in him. Just as Benares cloth is beautifully coloured, so is this person. Those who serve him, respect him, worship him, entertain the same views with him, this will be for their good and happiness for a long time. This is owing to the pleasure of contact with him. Just as a Benares cloth is pleasant to the touch, in the same way should this person be figured. It comes to be of good consequence and great advantage to those from whom he accepts clothing, food, bed, seat, clinical requisites and medicines. This is owing to the great worth of the person. Just as Benares cloth is valuable so also is this person. (Next,) if a middle-aged monk, and (lastly,) if an elderly monk happens to be virtuous and good natured, this is because of his virtue. Just as a Benares cloth is of beautiful colour so also is this person. Those who either serve him, respect him, worship him, entertain the same views as he, this will long be for their good and happiness. This is owing to the pleasure of contact with him. Just as a Benares cloth is pleasant to the touch, so also this person is amiable in disposition. It comes to be of great benefit and advantage to those from whom such a person accepts clothing, food, bed and seat, clinical requisites and medicines. This is due to the great worth of the person. Just as Benares cloth is of considerable value, so also is this person. If such a senior monk happens to say something in an assembly of monks, then the monks would address the assembly thus: “Let the venerable brethren make less noise, this monk is speaking about the doctrine and the discipline”, and his words will be laid to heart just in the same way as Benares cloth is deposited in the perfumed chest.Idhekacco puggalo yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti—These are the three types of persons present among the bhikkhus who are comparable to Benares cloth.ayaṁ vuccati puggalo “madhubhāṇī”.

12. What sort of person is one to be easily measured?Katamo ca puggalo arukūpamacitto? Here is a certain person who is haughty, insolent, fickle, garrulous, irrelevant in speech unrestrained in speech, having the memory confused, unmindful, of unsettled and erring mind with his senses out of hand. Such a person is one who may be easily measured.Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. What sort of person is one hard to be measured?Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti; Here is a certain person who is not haughty, not insolent, not fickle, not garrulous, not irrelevant in speech, having the memory collected, mindful, composed and concentrated in mind and his senses controlled. Such a person is one who is hard to be measured.evamevaṁ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti—What sort of person cannot be measured?ayaṁ vuccati puggalo “arukūpamacitto”.

Here is a certain person who on the wearing out of the sinful tendencies, devoid of these, having by himself come to know and realise even in this life emancipation of mind and of insight, lives in attainment thereof. Such a person is one who cannot be measured.Katamo ca puggalo vijjūpamacitto? 13. What sort of person should not be served or respected or waited upon?Idhekacco puggalo “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 happens to be inferior in respect of morals, concentration, and insight. Such a person should not be served, nor respected, nor waited upon except out of compassion.Seyyathāpi nāma cakkhumā puriso rattandhakāratimisāya vijjantarikāya rūpāni passeyya; What sort of person is to be served, respected, or waited upon?evamevaṁ idhekacco puggalo “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 happens to be quite an equal in respect of morals, concentration, and insight. Such a person is to be served, etc.; and for what reason? “Because of the common possession of virtue there will be virtuous discourse between us and that will be to our benefit and that will be conducive to our advance; and because of the common possession of concentration there will also be virtuous discourse on concentration; that will be to our benefit and will be conducive to our advance. And lastly, because of the common possession of insight, there will be virtuous discourse between us on insight—that will be to our benefit and it will be conducive to our advance”. And it is for this reason that such a person ought to be served, cultivated, waited upon.ayaṁ vuccati puggalo “vijjūpamacitto”.

What sort of person having been honoured, revered, is to be served, cultivated, waited upon?Katamo ca puggalo vajirūpamacitto? Here a certain person happens to be greater (than we are) in respect of virtue, concentration, insight. Such a person is to be honoured, served, waited upon. Why? “Because I shall fulfil the body of those precepts which are unfulfilled or I shall learn such and such precepts that I have fulfilled. Or I shall fulfil the branches of concentration which are unfulfilled, or I shall learn this and that branch by insight which I have fulfilled; lastly, because I shall do likewise as to the cultivation of insight”. Therefore such a person, having been honoured, revered, should be served, cultivated, and waited upon.Idhekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 14. What sort of person is to be abhorred, not to be served, not to be cultivated, not to be waited upon?Seyyathāpi nāma vajirassa natthi kiñci abhejjaṁ maṇi vā pāsāṇo vā; Here a certain person happens to be immoral, wicked, of impure habits and conduct, doer of deeds which are concealed; unworthy of being a monk, he passes for a monk; not leading a holy life, he passes for one who leads a holy life; corrupt within, filled with sinful desires, he is one in whom foulness has accumulated. Such a person should be abhorred, not served, nor respected nor waited upon. What is the reason?evamevaṁ idhekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati—Even though such a person does not entertain a heretical view, still his notoriety spreads; this person is a friend of the sinner, an associate of the sinner and is entangled with the sinner. Just as a serpent falling into filth, although it will not bite, will be besmeared with it, in the same way even though such a person does not entertain heretical views, etc.ayaṁ vuccati puggalo “vajirūpamacitto”.

Such a person should be abhorred, not served, not cultivated, not waited upon.Katamo ca puggalo andho? What sort of person is to be treated with indifference, not served, not cultivated, not waited upon?Idhekaccassa puggalassa tathārūpaṁ cakkhu na hoti yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya, adhigataṁ vā bhogaṁ phātiṁ kareyya; Here a certain person who is wrathful and irascible, who, if anything, however little, is said, at once becomes displeased, angry, out of sorts, stubborn, and gives vent to anger, enmity, and discontent. Just as a gangrenous sore when poked by means of a wooden stick or stone discharges putrid matter largely, so also there is such a person as that. Just as an ember oftiṇḍukawhen poked by means of a stick or stone makes a hissing noise, so also there is such a person as that. Just as a pit full of filth when churned by means of a stick or stone gives out an exceedingly bad odour, so also there is such a person as that. Such a person is to be treated with indifference, etc., and for what reason? “Because, out of anger he may speak ill of me, ridicule me, and do me some harm”. Therefore such a person is to be treated with indifference, not to be served, not cultivated, not waited upon.tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya—What sort of person is to be served, cultivated, waited upon?ayaṁ vuccati puggalo “andho”.

Here a certain person happens to be virtuous and of lovely disposition. Such a person is to be served, cultivated, waited upon; and for what reason? Even if such a person happens to entertain a heretical view, still a good fame will be abroad that such a person is the friend, the associate, of lovely persons, is entangled with them. Therefore, such a person should be served, cultivated, waited upon.Katamo ca puggalo ekacakkhu? 15. What sort of person is he who fulfils the moral laws but incompletely practises concentration and insight?Idhekaccassa puggalassa tathārūpaṁ cakkhu hoti, yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya, adhigataṁ vā bhogaṁ phātiṁ kareyya; The stream-attainer as also the once-returner—these are the persons who fulfil the moral laws, but incompletely practise concentration and insight.tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya—What sort of person is he who fulfils the moral laws and completes the practices of concentration, but incompletely practises insight?ayaṁ vuccati puggalo “ekacakkhu”.

The never-returner—such is the person who fulfils the moral laws and completes the practice of concentration, but incompletely practises insight.Katamo ca puggalo dvicakkhu? What sort of person is he who fulfils the moral laws and completes the practice of concentration and also that of insight?Idhekaccassa puggalassa tathārūpaṁ cakkhu hoti yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya, adhigataṁ vā bhogaṁ phātiṁ kareyya; The Arahant—such is the person who fulfils the moral laws and completes those practices.tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya—16. Who are the three teachers?ayaṁ vuccati puggalo “dvicakkhu”.

Here a certain teacher sets out an understanding of sense desires, but neither of the objects of sense nor of feelings. Again, another teacher sets out the first two but not the last, and lastly there is a teacher who sets out an understanding of all the three. Now, here a teacher of the first order is to be understood as a teacher who has attained the ecstatic state belonging to the world of form (rūpa-world). Again, the teacher of the second order is to be understood as a teacher who has attained ecstatic meditation belonging to the world of the formless (arūpa-world). Lastly, the teacher of the third order is to be understood as a teacher who is perfectly enlightened. These are the three.Katamo ca puggalo avakujjapañño? 17. Who are other three teachers?Idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavaṇāya. Here a certain teacher sets out soul as something real and permanent in the present life as well as in the future life. Again, another teacher sets out soul as something real and permanent as far as this world is concerned but does not say so with regard to any future existence. Lastly, a certain teacher does not set it out as a real and permanent entity either in regard to the present or to the future life. Here the teacher of the first order is to be understood as a teacher who upholds the doctrine of Eternalism. Again, the teacher of the second order is to be understood as a teacher who upholds the doctrine of Annihilationism.Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. Lastly, the teacher of the third order is to be understood as the teacher who is perfectly enlightened.So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. These are the other three teachers.Vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. Here ends the specification of grouping by Three.Seyyathāpi nāma kumbho nikkujjo tatra udakaṁ āsittaṁ vivaṭṭati, no saṇṭhāti; Designation of Human Types, a translation of the Puggalapaññatti byBimala Charan Law.evamevaṁ idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavaṇāya. Bimala Charan LawTassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. Published by the Pali Text Society in1924. Reprinted 1969, 1979, 1992, 2006.So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. 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/.Vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti—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.ayaṁ vuccati puggalo “avakujjapañño”.

Manfred WierichKatamo ca puggalo ucchaṅgapañño? Josef WilgenIdhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavaṇāya. Ariya BaumannTassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. Ven. VimalaSo tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Aminah Borg-LuckVuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. Seyyathāpi nāma purisassa ucchaṅge nānākhajjakāni ākiṇṇāni—tilā taṇḍulā modakā badarā. So tamhā āsanā vuṭṭhahanto satisammosā pakireyya; evamevaṁ idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavaṇāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādimpi manasi karoti, na majjhampi manasi karoti, na pariyosānampi manasi karoti—ayaṁ vuccati puggalo “ucchaṅgapañño”.

Katamo ca puggalo puthupañño? Idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavaṇāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Seyyathāpi nāma kumbho ukkujjo tatra udakaṁ āsittaṁ saṇṭhāti, no vivaṭṭati; evamevaṁ idhekacco puggalo ārāmaṁ gantā honti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavaṇāya. Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti—ayaṁ vuccati puggalo “puthupañño”.

Katamo ca puggalo kāmesu ca bhavesu ca avītarāgo? Sotāpannasakadāgāmino—ime vuccanti puggalā “kāmesu ca bhavesu ca avītarāgā”.

Katamo ca puggalo kāmesu vītarāgo, bhavesu avītarāgo? Anāgāmī—ayaṁ vuccati puggalo “kāmesu vītarāgo, bhavesu avītarāgo”.

Katamo ca puggalo kāmesu ca bhavesu ca vītarāgo? Arahā—ayaṁ vuccati puggalo “kāmesu ca bhavesu ca vītarāgo”.

Katamo ca puggalo pāsāṇalekhūpamo? Idhekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho ciraṁ dīgharattaṁ anuseti. Seyyathāpi nāma pāsāṇe lekhā na khippaṁ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti; evamevaṁ idhekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho ciraṁ dīgharattaṁ anuseti—ayaṁ vuccati puggalo “pāsāṇalekhūpamo”.

Katamo ca puggalo pathavilekhūpamo? Idhekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho na ciraṁ dīgharattaṁ anuseti. Seyyathāpi nāma pathaviyā lekhā khippaṁ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; evamevaṁ idhekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho na ciraṁ dīgharattaṁ anuseti—ayaṁ vuccati puggalo “pathavilekhūpamo”.

Katamo ca puggalo udakalekhūpamo? Idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṁsandatimeva sandhiyatimeva sammodatimeva. Seyyathāpi nāma udake lekhā khippaṁ lujjati, na ciraṭṭhitikā hoti; evamevaṁ idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṁsandatimeva sandhiyatimeva sammodatimeva—ayaṁ vuccati puggalo “udakalekhūpamo”.

Tattha katame tayo potthakūpamā puggalā? Tayo potthakā—navopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca, majjhimopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca, jiṇṇopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi potthakaṁ ukkhaliparimajjanaṁ vā karonti saṅkārakūṭe vā naṁ chaḍḍenti. Evamevaṁ tayome potthakūpamā puggalā santo saṁvijjamānā bhikkhūsu. Katame tayo? Navo cepi bhikkhu hoti dussīlo pāpadhammo, imassa dubbaṇṇatāya. Seyyathāpi so potthako dubbaṇṇo, tathūpamo ayaṁ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. Idamassa dukkhasamphassatāya. Seyyathāpi so potthako dukkhasamphasso, tathūpamo ayaṁ puggalo. Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. Idamassa appagghatāya. Seyyathāpi so potthako appaggho, tathūpamo ayaṁ puggalo.

Majjhimo cepi bhikkhu hoti …pe… thero cepi bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya. Seyyathāpi so potthako dubbaṇṇo, tathūpamo ayaṁ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. Idamassa dukkhasamphassatāya. Seyyathāpi so potthako dukkhasamphasso, tathūpamo ayaṁ puggalo. Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. Idamassa appagghatāya. Seyyathāpi so potthako appaggho, tathūpamo ayaṁ puggalo.

Evarūpo ce thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṁ bhikkhū evamāhaṁsu—“kiṁ nu kho tuyhaṁ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṁ maññasī”ti. So kupito anattamano tathārūpiṁ vācaṁ nicchāreti yathārūpāya vācāya saṅgho taṁ ukkhipati, saṅkārakūṭeva naṁ potthakaṁ. Ime tayo potthakūpamā puggalā santo saṁvijjamānā bhikkhūsu.

Tattha katame tayo kāsikavatthūpamā puggalā? Tīṇi kāsikavatthāni—navampi kāsikavatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca, majjhimampi kāsikavatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca, jiṇṇampi kāsikavatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi kāsikavatthaṁ ratanapaliveṭhanaṁ vā karonti gandhakaraṇḍake vā naṁ nikkhipanti.

Evamevaṁ tayome kāsikavatthūpamā puggalā santo saṁvijjamānā bhikkhūsu. Katame tayo? Navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya. Seyyathāpi taṁ kāsikavatthaṁ vaṇṇavantaṁ, tathūpamo ayaṁ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya. Idamassa sukhasamphassatāya. Seyyathāpi taṁ kāsikavatthaṁ sukhasamphassaṁ, tathūpamo ayaṁ puggalo. Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ, tesaṁ taṁ mahapphalaṁ hoti mahānisaṁsaṁ. Idamassa mahagghatāya. Seyyathāpi taṁ kāsikavatthaṁ mahagghaṁ, tathūpamo ayaṁ puggalo.

Majjhimo cepi bhikkhu …pe… thero cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya. Seyyathāpi taṁ kāsikavatthaṁ vaṇṇavantaṁ, tathūpamo ayaṁ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya. Idamassa sukhasamphassatāya. Seyyathāpi taṁ kāsikavatthaṁ sukhasamphassaṁ, tathūpamo ayaṁ puggalo. Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ, tesaṁ taṁ mahapphalaṁ hoti mahānisaṁsaṁ. Idamassa mahagghatāya. Seyyathāpi taṁ kāsikavatthaṁ mahagghaṁ, tathūpamo ayaṁ puggalo.

Evarūpo ce thero bhikkhu saṅghamajjhe bhaṇati, tamenaṁ bhikkhū evamāhaṁsu—“appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī”ti. Tassa taṁ vacanaṁ ādheyyaṁ gacchati, gandhakaraṇḍakeva naṁ kāsikavatthaṁ. Ime tayo kāsikavatthūpamā puggalā santo saṁvijjamānā bhikkhūsu.

Katamo ca puggalo suppameyyo? Idhekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākaṭindriyo—ayaṁ vuccati puggalo “suppameyyo”.

Katamo ca puggalo duppameyyo? Idhekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo—ayaṁ vuccati puggalo “duppameyyo”.

Katamo ca puggalo appameyyo? Idhekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati—ayaṁ vuccati puggalo “appameyyo”.

Katamo ca puggalo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo hīno hoti sīlena samādhinā paññāya. Evarūpo puggalo na sevitabbo na bhajitabbo na payirupāsitabbo, aññatra anuddayā aññatra anukampā.

Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sadiso hoti sīlena samādhinā paññāya. Evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṁ kissa hetu? “Sīlasāmaññagatānaṁ sataṁ sīlakathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissati; samādhisāmaññagatānaṁ sataṁ samādhikathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissati; paññāsāmaññagatānaṁ sataṁ paññākathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissatī”ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

Katamo ca puggalo sakkatvā garuṁ katvā sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo adhiko hoti sīlena samādhinā paññāya. Evarūpo puggalo sakkatvā garuṁ katvā sevitabbo bhajitabbo payirupāsitabbo. Taṁ kissa hetu? “Aparipūraṁ vā sīlakkhandhaṁ paripūressāmi, paripūraṁ vā sīlakkhandhaṁ tattha tattha paññāya anuggahessāmi; aparipūraṁ vā samādhikkhandhaṁ paripūressāmi, paripūraṁ vā samādhikkhandhaṁ tattha tattha paññāya anuggahessāmi; aparipūraṁ vā paññākkhandhaṁ paripūressāmi, paripūraṁ vā paññākkhandhaṁ tattha tattha paññāya anuggahessāmī”ti. Tasmā evarūpo puggalo sakkatvā garuṁ katvā sevitabbo bhajitabbo payirupāsitabbo.

Katamo ca puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṁ kissa hetu? Kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ pāpako kittisaddo abbhuggacchati—“pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko”ti. Seyyathāpi nāma ahi gūthagato kiñcāpi na ḍaṁsati, atha kho naṁ makkheti; evamevaṁ kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ pāpako kittisaddo abbhuggacchati—“pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko”ti. Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

Katamo ca puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti, evamevaṁ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma tindukālātaṁ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṁ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati; evamevaṁ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti; evamevaṁ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti; evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṁ kissa hetu? “Akkoseyyapi maṁ paribhāseyyapi maṁ anatthampi me kareyyā”ti. Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sīlavā hoti kalyāṇadhammo—evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṁ kissa hetu? Kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṁ āpajjati, atha kho naṁ kalyāṇo kittisaddo abbhuggacchati—“kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko”ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

Katamo ca puggalo sīlesu paripūrakārī, samādhismiṁ mattaso kārī, paññāya mattaso kārī? Sotāpannasakadāgāmino—ime vuccanti puggalā sīlesu paripūrakārino, samādhismiṁ mattaso kārino, paññāya mattaso kārino.

Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī? Anāgāmī—ayaṁ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī.

Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī? Arahā—ayaṁ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī.

Tattha katame tayo satthāro? Idhekacco satthā kāmānaṁ pariññaṁ paññapeti, na rūpānaṁ pariññaṁ paññapeti, na vedanānaṁ pariññaṁ paññapeti. Idha panekacco satthā kāmānañca pariññaṁ paññapeti, rūpānañca pariññaṁ paññapeti, na vedanānaṁ pariññaṁ paññapeti. Idha panekacco satthā kāmānañca pariññaṁ paññapeti, rūpānañca pariññaṁ paññapeti, vedanānañca pariññaṁ paññapeti.

Tatra yvāyaṁ satthā kāmānaṁ pariññaṁ paññapeti, na rūpānaṁ pariññaṁ paññapeti, na vedanānaṁ pariññaṁ paññapeti, rūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Tatra yvāyaṁ satthā kāmānañca pariññaṁ paññapeti, rūpānañca pariññaṁ paññapeti, na vedanānaṁ pariññaṁ paññapeti, arūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Tatra yvāyaṁ satthā kāmānañca pariññaṁ paññapeti, rūpānañca pariññaṁ paññapeti, vedanānañca pariññaṁ paññapeti, sammāsambuddho satthā tena daṭṭhabbo. Ime tayo satthāro.

Tattha katame aparepi tayo satthāro? Idhekacco satthā diṭṭhe ceva dhamme attānaṁ saccato thetato paññapeti, abhisamparāyañca attānaṁ saccato thetato paññapeti. Idha panekacco satthā diṭṭhe ceva dhamme attānaṁ saccato thetato paññapeti, no ca kho abhisamparāyaṁ attānaṁ saccato thetato paññapeti. Idha panekacco satthā diṭṭhe ceva dhamme attānaṁ saccato thetato na paññapeti, abhisamparāyañca attānaṁ saccato thetato na paññapeti.

Tatra yvāyaṁ satthā diṭṭhe ceva dhamme attānaṁ saccato thetato paññapeti, abhisamparāyañca attānaṁ saccato thetato paññapeti, sassatavādo satthā tena daṭṭhabbo. Tatra yvāyaṁ satthā diṭṭhe ceva dhamme attānaṁ saccato thetato paññapeti, no ca kho abhisamparāyaṁ attānaṁ saccato thetato paññapeti, ucchedavādo satthā tena daṭṭhabbo. Tatra yvāyaṁ satthā diṭṭhe ceva dhamme attānaṁ saccato thetato na paññapeti, abhisamparāyañca attānaṁ saccato thetato na paññapeti, sammāsambuddho satthā tena daṭṭhabbo. Ime aparepi tayo satthāro.

Tikaniddeso.