Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

Canon of the Higher Teaching

Designation of Individuals

The Matrix

1.

Grouping of the Ones

1. There are six descriptions - the description of aggregates, the description of sense bases, the description of elements, the description of truths, the description of faculties, and the description of persons.

2. In what respect is there the description of aggregates? As far as the five aggregates – the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness; to that extent is the description of aggregates.

3. In what respect is there the description of sense bases? As far as the twelve sense bases - the eye sense base, the visible form sense base, the ear sense base, the sound sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base; to that extent is the description of sense bases.

4. In what respect is there the description of elements? As far as the eighteen elements - eye-element, material element, eye-consciousness element, ear-element, sound element, ear-consciousness element, nose element, odour element, nose-consciousness element, tongue-element, flavour element, tongue-consciousness element, body element, touch element, body-consciousness element, mind-element, element of phenomena, mind-consciousness element; to that extent is the description of elements.

5. In what respect is there the description of truths? As far as the four truths - the truth of suffering, the truth of origin, the truth of cessation, the truth of the path; to that extent is the description of truths.

6. In what respect is there the description of faculties? As far as the twenty-two faculties - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty, the masculinity faculty, the life faculty, the faculty of pleasantness, the faculty of pain, the pleasure faculty, the faculty of displeasure, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of "I shall know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge; to that extent is the description of faculties.

7. In what respect is there the designation of human types?

(1) Temporarily liberated

(2) Perpetually liberated

(3) One of shakeable nature

(4) One of unshakeable nature

(5) Subject to decline

(6) Not subject to decline

(7) Capable through intention

(8) Capable in protection

(9) Worldling

(10) Change-of-lineage

(11) Restrained by fear

(12) Restrained without fear

(13) Capable of progress

(14) Incapable of progress

(15) Fixed in destination

(16) Unfixed

(17) Practitioner

(18) Established in fruition

(19) One who attains arahantship simultaneously

(20) One who remains for an aeon

(21) Noble one

(22) Ignoble

(23) Trainee

(24) One beyond training

(25) Neither trainee nor one beyond training

(26) Possessor of the threefold true knowledge

(27) Possessor of the six higher knowledges

(28) Perfectly Self-awakened One

(29) Self-enlightened one

(30) One liberated in both ways

(31) One liberated by wisdom

(32) Body-witness

(33) One attained to right view

(34) One liberated by faith

(35) Follower of the Teaching

(36) Faith-follower

(37) One with seven rebirths at the utmost

(38) Family-to-family goer

(39) One who has sown the seed of rebirth one last time

(40) Once-returner

(41) Non-returner

(42) Attainer of final nibbāna in the interval

(43) Attainer of final nibbāna after the interval

(44) Attainer of final nibbāna without exertion

(45) Attainer of final nibbāna through exertion

(46) Upstream-goer towards the divine world Akaniṭṭha

(47) Stream-enterer

(48) One practising for the realisation of the fruition of stream-entry

(49) Once-returner

(50) One practising for the realisation of the fruition of once-returning

(51) Non-returner

(52) One practising for the realisation of the fruition of non-returning

(53) Worthy One

(54) One practising for the realisation of the fruition of arahantship

A unit.

2.

Grouping of theTwos

8. Two persons -

(1) One prone to wrath and one bearing resentment.

(2) One who depreciates another's worth and one who is spiteful.

(3) One who is envious and one who is stingy.

(4) One who is fraudulent and one who is deceitful.

(5) One who is shameless and one without moral fear.

(6) One who is difficult to admonish and one who has evil friends.

(7) One with unguarded doors in the sense faculties and one immoderate in food.

(8) One who is unmindful and one who is not fully aware.

(9) One failing in morality and one failing in view.

(10) One with internal fetters and one with external fetters.

(11) One without wrath and one without resentment.

(12) One without depreciation and one without spite.

(13) One without envy and one without stinginess.

(14) One not fraudulent and one not deceitful.

(15) One with shame and one with moral fear.

(16) One easy to admonish and one with good friends.

(17) One with guarded doors in the sense faculties and one moderate in food.

(18) One who is mindful and one who is fully aware.

(19) One accomplished in morality and one accomplished in right view.

(20) Two persons are rare in the world.

(21) Two persons are hard to satisfy.

(22) Two persons are easily satisfied.

(23) For two persons mental corruptions grow.

(24) For two persons mental corruptions do not grow.

(25) One inclined to the inferior and one inclined to the sublime.

(26) One who is satisfied and one who satisfies.

A dyad.

3.

Grouping of theThrees

9. Three persons -

(1) The desireless, the hopeful, and the one free from desire.

(2) Three persons like the sick.

(3) A body-witness, one attained to right view, one liberated by faith.

(4) One of foul speech, one of flower-like speech, one of honey-like speech.

(5) The person with a mind like a sore, the person with a mind like lightning, the person with a mind like a diamond.

(6) The blind, the one-eyed, the two-eyed.

(7) The person of overturned wisdom, the person of lap-like wisdom, the person of broad wisdom.

(8) A certain person is not free from lust towards sensual pleasures and existences, a certain person is free from lust towards sensual pleasures but not free from lust towards existences, a certain person is free from lust towards both sensual pleasures and existences.

(9) The person like an inscription on rock, the person like an inscription on earth, the person like an inscription on water.

(10) Three persons like coarse cloth.

(11) Three persons like Kāsi cloth.

(12) The easily measured, the difficult to measure, the immeasurable.

(13) A certain person should not be associated with, should not be kept company with, should not be attended upon; a certain person should be associated with, should be kept company with, should be attended upon; a certain person, having honoured and respected, should be associated with, should be kept company with, should be attended upon.

(14) A certain person should be shunned, should not be associated with, should not be kept company with, should not be attended upon; a certain person should be looked upon with indifference, should not be associated with, should not be kept company with, should not be attended upon; a certain person should be associated with, should be kept company with, should be attended upon.

(15) A certain person is one who fulfils morality, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom; a certain person is one who fulfils morality and one who fulfils concentration, one who practises to a moderate degree in wisdom; a certain person is one who fulfils morality and one who fulfils concentration and one who fulfils wisdom.

(16) Three teachers.

(17) There are also another three teachers.

A triad.

4.

Grouping of the Fours

10. Four persons -

(1) A bad person, one worse than a bad person, a good person, one better than a good person.

(2) An evil one, one more evil than the evil one, a good one, one more good than the good one.

(3) One of bad character, one of worse character than one of bad character, one of good character, one of better character than one of good character.

(4) The blameworthy, the one abounding in faults, the one of little fault, the faultless.

(5) One who understands quickly, one who understands through elaboration, one who needs to be guided, one for whom the word is the maximum.

(6) One with proper discernment, not with fluent discernment; one with fluent discernment, not with proper discernment; one with both proper discernment and fluent discernment; one with neither proper discernment nor fluent discernment.

(7) Four persons who are preachers of the Teaching.

(8) Four persons similar to rain clouds.

(9) Four persons similar to mice.

(10) Four persons similar to mangoes.

(11) Four persons similar to water-pots.

(12) Four persons similar to lakes.

(13) Four persons similar to oxen.

(14) Four persons similar to venomous snakes.

(15) A certain person, without investigating and without scrutinising, praises one who deserves dispraise; a certain person, without investigating and without scrutinising, dispraises one who deserves praise; a certain person, without investigating and without scrutinising, displays confidence in a matter not inspiring confidence; a certain person, without investigating and without scrutinising, displays distrust in a matter inspiring confidence.

(16) A certain person, having investigated and scrutinised, dispraises one who deserves dispraise; a certain person, having investigated and scrutinised, praises one who deserves praise; a certain person, having investigated and scrutinised, displays distrust in a matter not inspiring confidence; a certain person, having investigated and scrutinised, displays confidence in a matter inspiring confidence.

(17) A certain person speaks dispraise of one who deserves dispraise, factual and true, at the right time, but does not speak praise of one who deserves praise, factual and true, at the right time; a certain person speaks praise of one who deserves praise, factual and true, at the right time, but does not speak dispraise of one who deserves dispraise, factual and true, at the right time; a certain person speaks dispraise of one who deserves dispraise, factual and true, at the right time; and speaks praise of one who deserves praise, factual and true, at the right time; a certain person neither speaks dispraise of one who deserves dispraise, factual and true, at the right time, nor speaks praise of one who deserves praise, factual and true, at the right time.

(18) One who lives on the fruit of work but not on the fruit of merit, one who lives on the fruit of merit but not on the fruit of work, one who lives on both the fruit of work and the fruit of merit, one who lives on neither the fruit of work nor the fruit of merit.

(19) Darkness heading for darkness, darkness heading for light, light heading for darkness, light heading for light.

(20) The low to low, the low to high, the high to low, the high to high.

(21) Four persons similar to trees.

(22) One who measures by appearance and is pleased by appearance, one who measures by sound and is pleased by sound.

(23) One who measures by austerity and is pleased by austerity, one who measures by the teaching and is pleased by the teaching.

(24) A certain person is practising for personal welfare, not for the welfare of others; a certain person is practising for the welfare of others, not for personal welfare; a certain person is practising both for personal welfare and for the welfare of others; a certain person is practising neither for personal welfare nor for the welfare of others.

(25) A certain person is self-mortifying, devoted to the pursuit of self-mortification; a certain person is other-mortifying, devoted to the pursuit of mortifying others; a certain person is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others; a certain person is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others. He, being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine.

(26) With lust, with hate, with delusion, with conceit.

(27) A certain person is an obtainer of internal serenity of mind, but not an obtainer of insight into phenomena through higher wisdom; a certain person is an obtainer of insight into phenomena through higher wisdom, but not an obtainer of internal serenity of mind; a certain person is both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom; a certain person is neither an obtainer of internal serenity of mind nor an obtainer of insight into phenomena through higher wisdom.

(28) One who goes along with the stream, one who goes against the stream, one of established self, one who has crossed over, gone beyond, the brahmin stands on dry ground.

(29) One of little learning not possessed of learning, one of little learning possessed of learning, one very learned not possessed of learning, one very learned possessed of learning.

(30) The unshakeable ascetic, the lotus ascetic, the white lotus ascetic, the delicate ascetic among ascetics.

A tetrad.

5.

Grouping of the Fives

11. Five persons -

(1) A certain person commits violations and is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. A certain person commits violations but is not remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. A certain person does not commit violations but is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. A certain person does not commit violations and is not remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. A certain person does not commit violations and is not remorseful, and understands as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder.

(2) One who despises after giving, one who despises through living together, one who is credulous, one who is fickle, one who is dull and stupid.

(3) Five persons similar to warriors.

(4) Five almsfood eaters.

(5) Five who refuse food offered later.

(6) Five one-session eaters.

(7) Five wearers of rag-robes.

(8) Five three-robe wearers.

(9) Five forest-dwellers.

(10) Five tree-root dwellers.

(11) Five dwellers in the open air.

(12) Five who remain in a sitting position.

(13) Five who use whatever seat is assigned.

(14) Five cemetery dwellers.

A pentad.

6.

Grouping of the Sixes

12. Six persons -

(1) A certain person by himself awakens to the truths regarding phenomena not heard before, and therein attains omniscience and mastery over the powers. A certain person by himself awakens to the truths regarding phenomena not heard before, but therein does not attain omniscience nor mastery over the powers. A certain person does not by himself awaken to the truths regarding phenomena not heard before, but in this very life makes an end of suffering and attains the perfections of a disciple. A certain person does not by himself awaken to the truths regarding phenomena not heard before, but in this very life makes an end of suffering, and does not attain the perfections of a disciple. A certain person does not by himself awaken to the truths regarding phenomena not heard before, and does not in this very life make an end of suffering, but is a non-returner, one who does not come back to this state of being. A certain person does not by himself awaken to the truths regarding phenomena not heard before, and does not in this very life make an end of suffering, but is one who returns, one who comes back to this state of being.

A set of six.

7.

Grouping of the Sevens

13. Seven persons –

(1) Seven persons like water. Once submerged remains submerged, having emerged sinks down, having emerged remains standing, having emerged sees with insight and looks around, having emerged crosses over, having emerged has gained a foothold, having emerged has crossed over, gone beyond, the brahmin stands on dry ground.

(2) One liberated in both ways, one liberated by wisdom, a body-witness, one attained to right view, one liberated by faith, a follower of the Teaching, a faith-follower.

A set of seven.

8.

Grouping of the Eights

14. Eight persons –

(1) Four persons who are possessors of the path, four persons who are possessors of fruition.

A set of eight.

9.

Grouping of the Nines

15. Nine persons –

(1) The Perfectly Self-awakened One, the Paccekabuddha, one liberated in both ways, one liberated by wisdom, a body-witness, one attained to right view, one liberated by faith, a follower of the Teaching, a faith-follower.

A set of nine.

10.

Grouping of the Tens

16. Ten persons –

(1) For five the goal is here, for five the goal is having left here.

A decad.

The Matrix of the Designation of Human Types is finished.

Exposition

1.

Designation of Individuals by the Ones

1. And what person is temporarily liberated? Here a certain person, from time to time, on occasion, touches with the body and dwells in the eight deliverances, and having seen with wisdom, some of his mental corruptions are completely eliminated – this is called a person "temporarily liberated".

2. And what person is perpetually liberated? Here a certain person does not indeed, from time to time, on occasion, touch with the body and dwell in the eight deliverances, yet having seen with wisdom, his mental corruptions are completely eliminated – this is called a person "perpetually liberated". All noble persons are perpetually liberated in the noble deliverance.

3. And what person is of shakeable nature? Here a certain person is an obtainer of attainments accompanied by fine-material or accompanied by immaterial. And he is not one who obtains at will, not one who obtains without difficulty, not one who obtains without trouble; he does not attain and emerge wherever he wishes, whichever he wishes, for as long as he wishes. There is the possibility that, due to that person's negligence, those attainments would become shaken – this is called a person "of shakeable nature".

4. And what person is of unshakeable nature? Here a certain person is an obtainer of attainments accompanied by fine-material or accompanied by immaterial. And he is one who obtains at will, one who obtains without difficulty, one who obtains without trouble; wherever he wishes, whichever he wishes, for as long as he wishes, he both attains and emerges. This is impossible, there is no chance, that due to that person's negligence those attainments would become shaken – this is called a person "of unshakeable nature". All noble persons are of unshakeable nature in the noble deliverance.

5. And what person is subject to decline? Here a certain person is an obtainer of attainments accompanied by fine-material or accompanied by immaterial. And he is not one who obtains at will, not one who obtains without difficulty, not one who obtains without trouble; he does not attain and emerge wherever he wishes, whichever he wishes, for as long as he wishes. There is the possibility that, due to that person's negligence, he would decline from those attainments – this is called a person "subject to decline".

6. And what person is not subject to decline? Here a certain person is an obtainer of attainments accompanied by fine-material or accompanied by immaterial. And he is one who obtains at will, one who obtains without difficulty, one who obtains without trouble; wherever he wishes, whichever he wishes, for as long as he wishes, he both attains and emerges. This is impossible, there is no chance, that due to that person's negligence he would decline from those attainments - this is called a person "not subject to decline". All noble persons are not subject to decline in the noble deliverance.

7. And what person is capable through intention? Here a certain person is an obtainer of attainments accompanied by fine-material or accompanied by immaterial. And he is not one who obtains at will, not one who obtains without difficulty, not one who obtains without trouble; he does not attain and emerge wherever he wishes, whichever he wishes, for as long as he wishes. If he repeatedly intends, he does not decline from those attainments. If he does not repeatedly intend, he declines from those attainments – this is called a person "capable through intention".

8. And what person is capable in protection? Here a certain person is an obtainer of attainments accompanied by fine-material or accompanied by immaterial. And he is not one who obtains at will, not one who obtains without difficulty, not one who obtains without trouble; he does not attain and emerge wherever he wishes, whichever he wishes, for as long as he wishes. If he protects, he does not decline from those attainments. If he does not protect, he declines from those attainments – this is called a person "capable in protection".

9. And what person is a worldling? Whatever person for whom the three mental fetters are not abandoned; and who is not practicing for the abandoning of those mental states – this is called a person "a worldling".

10. And what person is change-of-lineage? One who is possessed of those mental states immediately after which there is a descent into the noble teaching – this is called a person "change-of-lineage".

11. And what person is restrained by fear? The seven trainees are restrained by fear, and those worldlings who are virtuous. A Worthy One is restrained without fear.

12. And what person is incapable of progress? Those persons who are possessed of obstruction by kamma, possessed of obstruction by mental defilements, possessed of obstruction by kamma results, faithless, without desire, lacking wisdom, drooling, incapable of entering upon the fixed course, the right path, in wholesome mental states - these are called persons "incapable of progress".

13. And what person is capable of progress? Those persons who are not possessed of obstruction by kamma, not possessed of obstruction by mental defilements, not possessed of obstruction by kamma results, with faith, with desire, wise, faultless, capable of entering upon the fixed course, the right path, in wholesome mental states - these are called persons "capable of progress".

14. And what person is fixed in destiny? Five persons are those with immediate result, and those holding wrong views are fixed in destiny, and the eight noble persons are fixed in destiny. The remaining persons are undetermined.

15. And what person is a practitioner? Four persons who are possessors of the path are practitioners, four persons who are possessors of fruition are established in the fruit.

16. And what person is one who attains arahantship simultaneously? Whatever person for whom, simultaneously, there is both the exhaustion of the mental corruptions and the exhaustion of life – this is called a person "one who attains arahantship simultaneously".

17. And what person is one who stabilises the cosmic cycle? If this person were practising for the realisation of the fruition of stream-entry, and it were the time for the cosmic cycle to be burnt up, the cosmic cycle would indeed not be burnt up until this person realises the fruition of stream-entry. This is called a person "one who stabilises the cosmic cycle". All persons who are possessors of the path are ones who stabilise the cosmic cycle.

18. And what person is noble? The eight noble persons are noble. The remaining persons are ignoble.

19. And what person is a trainee? Four persons who are possessors of the path and three persons who are possessors of fruition are "trainees". A Worthy One is one beyond training. The remaining persons are neither trainee nor one beyond training.

20. And what person is a possessor of the threefold true knowledge? A person possessed of the three true knowledges is "a possessor of the threefold true knowledge".

21. And what person is a possessor of the six higher knowledges? A person possessed of the six direct knowledges is "a possessor of the six higher knowledges".

22. And what person is a Perfectly Self-awakened One? Here a certain person by himself awakens to the truths regarding phenomena not heard before; and therein attains omniscience, and mastery over the powers – this is called a person "Perfectly Self-awakened One".

23. And what person is a Paccekabuddha? Here a certain person by himself awakens to the truths regarding phenomena not heard before; but therein does not attain omniscience, nor mastery over the powers - this is called a person "Paccekabuddha".

24. And what person is liberated in both ways? Here a certain person touches with the body and dwells in the eight deliverances; and having seen with wisdom, his mental corruptions are completely eliminated – this is called a person "liberated in both ways".

25. And what person is liberated by wisdom? Here a certain person does not indeed dwell having touched the eight deliverances with the body; and having seen with wisdom, his mental corruptions are completely eliminated. This is called a person "liberated by wisdom".

26. And what person is a body-witness? Here a certain person touches with the body and dwells in the eight deliverances; and having seen with wisdom, some of his mental corruptions are completely eliminated. This is called a person "a body-witness".

27. And what person is one attained to right view? Here a certain person understands as it really is: "This is suffering"; understands as it really is: "This is the origin of suffering"; understands as it really is: "This is the cessation of suffering"; understands as it really is: "This is the practice leading to the cessation of suffering". And the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom. And having seen with wisdom, some of his mental corruptions are completely eliminated – this is called a person "one attained to right view".

28. And what person is liberated-by-faith? Here a certain person understands as it really is: "This is suffering"; understands as it really is: "This is the origin of suffering"; understands as it really is: "This is the cessation of suffering"; understands as it really is: "This is the practice leading to the cessation of suffering". And the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom. And having seen with wisdom, some of his mental corruptions are completely eliminated, but not as in the case of one attained to right view – this is called a person "liberated-by-faith".

29. And what person is a follower of the Teaching? Whatever person practising for the realisation of the fruition of stream-entry whose wisdom faculty is exceeding, develops the noble path preceded by wisdom, conveyed by wisdom - this is called a person "a follower of the Teaching". A person practising for the realisation of the fruition of stream-entry is a follower of the Teaching; established in the fruit, one is attained to right view.

30. And what person is a faith-follower? Whatever person practising for the realisation of the fruition of stream-entry whose faith faculty is exceeding, develops the noble path preceded by faith, conveyed by faith - this is called a person "faith-follower". A person practising for the realisation of the fruition of stream-entry is a faith-follower; established in the fruit, one is liberated-by-faith.

31. And what person is one with seven rebirths at the utmost? Here a certain person, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. He, having transmigrated and wandered among gods and humans seven times, makes an end of suffering – this is called a person "one with seven rebirths at the utmost".

32. And what person is a family-to-family goer? Here a certain person, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. He, having transmigrated and wandered through two or three families, makes an end of suffering – this is called a person "family-to-family goer".

33. And what person is one who has sown the seed of rebirth one last time? Here a certain person, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. He, having produced just one human existence, makes an end of suffering – this is called a person "one who has sown the seed of rebirth one last time".

34. And what person is a once-returner? Here a certain person, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering – this is called a person "once-returner".

35. And what person is a non-returner? Here a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world – this is called a person "a non-returner".

36. And what person is an attainer of final nibbāna in the interval? Here a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. He, either immediately after being reborn or without having reached the middle of the life-span, generates the noble path for the abandoning of the higher mental fetters – this is called a person "attainer of final nibbāna in the interval".

37. And what person is an attainer of final nibbāna after the interval? Here a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. He, having passed beyond the middle of the life-span, or having approached death, generates the noble path for the abandoning of the higher mental fetters – this is called a person "attainer of final nibbāna after the interval".

38. And what person is an attainer of final nibbāna without exertion? Here a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. He, without exertion, generates the noble path for the abandoning of the higher mental fetters – this is called a person "an attainer of final nibbāna without exertion".

39. And what person is an attainer of final nibbāna through exertion? Here a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. He, through exertion, generates the noble path for the abandoning of the higher mental fetters – this is called a person "an attainer of final nibbāna through exertion".

40. And what person is an upstream-goer heading toward the Akaniṭṭha realm? Here a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. He, having passed away from Aviha, goes to Atappa; having passed away from Atappa, goes to Sudassā; having passed away from Sudassā, goes to Sudassī; having passed away from Sudassī, goes to Akaniṭṭha; in Akaniṭṭha he generates the noble path for the abandoning of the higher mental fetters – this is called a person "an upstream-goer heading toward the Akaniṭṭha realm".

41. And what person is a stream-enterer, one practising for the realisation of the fruition of stream-entry? A person practising for the abandoning of the three mental fetters is one practising for the realisation of the fruition of stream-entry. Whatever person for whom the three mental fetters are abandoned – this is called a person "a stream-enterer".

42. A person practising for the diminution of sensual lust and anger is one practising for the realisation of the fruition of once-returning. Whatever person for whom sensual lust and anger have become reduced – this is called a person "once-returner".

43. A person practising for the complete abandoning of sensual lust and anger is one practising for the realisation of the fruition of non-returning. Whatever person for whom sensual lust and anger have been completely abandoned – this is called a person "a non-returner".

44. A person practising for the complete abandoning of lust for fine-material existence, lust for immaterial existence, conceit, restlessness and ignorance is one practising for the realisation of the fruition of arahantship. Whatever person for whom lust for fine-material existence, lust for immaterial existence, conceit, restlessness and ignorance have been completely abandoned – this is called a person "a Worthy One".

The Exposition of Ones.

2.

Designation of Individuals by the Twos

45. And what person is prone to wrath? Therein, what is wrath? Whatever wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, the state of having been corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind - this is called wrath. Whatever person for whom this wrath has not been abandoned - this is called a person "prone to wrath".

46. And what person bears hostility? Therein, what is hostility? At a former time wrath, at a later time hostility. Whatever such hostility, bearing ill-will, the state of bearing ill-will, placing, setting up, adjusting, merging together, continuance, strengthening of wrath - this is called hostility. Whatever person for whom this hostility has not been abandoned - this is called a person "bearing hostility".

47. And what person depreciates another's worth? Therein, what is contempt? Whatever contempt, the act of showing contempt, the state of being contemptuous, harshness, harsh action - this is called contempt. Whatever person for whom this contempt has not been abandoned - this is called a person "one who depreciates another's worth".

48. And what person is spiteful? Therein, what is insolence? Whatever insolence, the act of showing insolence, the state of being insolent, insolence as nutriment, ground for contention, rivalry, not giving up - this is called insolence. Whatever person for whom this insolence has not been abandoned - this is called a person "spiteful".

49. And what person is envious? Therein, what is envy? Whatever envy, the act of envying, the state of being envious, jealousy, the act of being jealous, the state of being jealous regarding others' material gains, honour, respect, reverence, salutation, and veneration – this is called envy. Whatever person for whom this envy has not been abandoned – this is called a person "envious".

50. And what person is stingy? Therein, what is stinginess? There are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called stinginess. Whatever person for whom this stinginess is not abandoned - this is called a person "stingy".

51. And what person is fraudulent? Therein, what is fraudulence? Here a certain one is fraudulent, thoroughly fraudulent. Whatever there is fraudulent, the state of being fraudulent, fraudulence, harshness, the state of harshness, deceptiveness, the state of deceptiveness - this is called fraudulence. Whatever person for whom this fraudulence is not abandoned - this is called a person "fraudulent".

52. And what person is deceitful? Therein, what is deceit? Here a certain one, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, for the purpose of concealing that, directs an evil wish - he wishes "May they not know me," he thinks "May they not know me," he speaks words "May they not know me," he exerts himself bodily "May they not know me." Whatever such deceit, deceitfulness, transgression, deception, fraud, scattering, evasion, concealment, complete concealment, covering, complete covering, not making manifest, not making open, thorough covering, evil doing - this is called deceit. Whatever person for whom this deceit has not been abandoned - this is called a person "deceitful".

53. And what person is shameless? Therein, what is shamelessness? Whatever is not being ashamed of what should be ashamed of, not being ashamed of the attainment of evil unwholesome mental states – this is called shamelessness. A person possessed of this shamelessness is "shameless".

54. And what person has no moral fear? Therein, what is moral fearlessness? Whatever is not having moral fear of what should be feared, not having moral fear of the attainment of evil unwholesome mental states – this is called moral fearlessness. A person possessed of this moral fearlessness is "one without moral fear".

55. And what person is difficult to admonish? Therein, what is being difficult to admonish? When being spoken to about a legitimate matter, the act of being difficult to admonish, the state of being difficult to admonish, being difficult to admonish, grasping in opposition, delight in contrariness, disrespect, disrespectfulness, lack of respect, lack of compliance - this is called being difficult to admonish. A person possessed of this being difficult to admonish is "difficult to admonish".

56. And what person has evil friends? Therein, what is evil friendship? Those persons who are faithless, immoral, of little learning, stingy, lacking wisdom - whatever association with them, close association, intimate association, companionship, close companionship, devotion, close devotion, inclination towards them - this is called evil friendship. A person possessed of this evil friendship is "one who has evil friends".

57. And what person has unguarded doors in the sense faculties? Therein, what is not guarding the doors of the sense faculties? Here a certain person, having seen a form with the eye, is one who grasps at signs, one who grasps at features; Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the eye-faculty, he does not commit to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is one who grasps at signs, one who grasps at features; Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the mind faculty, he does not commit to restraint of the mind faculty. Whatever non-guarding, non-protection, non-safeguarding, non-restraint of these six faculties – this is called not guarding the doors of the sense faculties. A person possessed of this not guarding the doors of the sense faculties is "one with unguarded doors in the sense faculties".

58. And what person is immoderate in food? Therein, what is immoderation in eating? Here a certain person, without reflection, unwisely takes food for amusement, for intoxication, for adornment, for beautification; whatever discontent, immoderation, non-reflection in eating there - this is called immoderation in eating. A person possessed of this immoderation in eating is "immoderate in food".

59. And what person is unmindful? Therein, what is forgetfulness? Whatever absence of mindfulness, absence of recollection, absence of mindfulness, absence of mindfulness, not keeping in mind, not retaining, floating about, forgetting – this is called forgetfulness. A person possessed of this forgetfulness is "unmindful".

60. And what person is not fully aware? Therein, what is lack of full awareness? Whatever not knowing, non-seeing, non-full realization, non-understanding, non-highest enlightenment, non-penetration, non-inclusion, non-thorough investigation, non-equal observation, non-reviewing, non-realization, dullness, folly, lack of full awareness, delusion, bewilderment, confusion, ignorance, mental flood of ignorance, mental bond of ignorance, underlying tendency to ignorance, prepossession by ignorance, bar of ignorance, delusion, unwholesome root - this is called lack of full awareness. A person possessed of this lack of full awareness is "not fully aware".

61. And what person is failing in morality? Therein, what is failure in morality? Bodily transgression, verbal transgression, bodily and verbal transgression - this is called failure in morality. All immorality is failure in morality. A person possessed of this failure in morality is "failing in morality".

62. And what person is failing in (right) view? Therein, what is failure in (right) view? "There is not what is given, there is not what is sacrificed, there is not what is offered, there is no fruit and result of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves." Whatever such view, wrong view, thicket of views, wilderness of views, wriggling of views, writhing of views, mental fetter of wrong view, grasping, formal acceptance, adherence, adherence, wrong path, wrong path, wrong course, sphere of sectarian doctrines, perverted grasp - this is called failure in (right) view. All wrong view is failure in (right) view. A person possessed of this failure in (right) view is "one failing in (right) view".

63. And what person has internal fetters? Whatever person for whom the five lower mental fetters are not abandoned - this is called a person "with internal fetters".

64. And what person has external fetters? Whatever person for whom the five higher mental fetters are not abandoned – this is called a person "with external fetters".

65. And what person is without wrath? Therein, what is wrath? Whatever wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, the state of having been corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind - this is called wrath. Whatever person for whom this wrath has been abandoned - this is called a person "without wrath".

66. And what person is without resentment? Therein, what is hostility? At a former time wrath, at a later time hostility. Whatever such hostility, bearing ill-will, the state of bearing ill-will, placing, setting up, adjusting, merging together, continuance, strengthening of wrath - this is called hostility. Whatever person for whom this hostility has been abandoned - this is called a person "without resentment".

67. And what person is without depreciation? Therein, what is contempt? Whatever contempt, the act of showing contempt, the state of being contemptuous, harshness, harsh action - this is called contempt. Whatever person for whom this contempt has been abandoned - this is called a person "without depreciation".

68. And what person is without insolence? Therein, what is insolence? Whatever insolence, the act of showing insolence, the state of being insolent, insolence as nutriment, ground for contention, rivalry, not giving up - this is called insolence. Whatever person for whom this insolence has been abandoned - this is called a person "without insolence".

69. And what person is without envy? Therein, what is envy? Whatever envy, the act of envying, the state of being envious, jealousy, the act of being jealous, the state of being jealous regarding others' material gains, honour, respect, reverence, salutation, and veneration – this is called envy. Whatever person for whom this envy has been abandoned – this is called a person "without envy".

70. And what person is without stinginess? Therein, what is stinginess? There are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called stinginess. Whatever person for whom this stinginess is abandoned - this is called a person "without stinginess".

71. And what person is not fraudulent? Therein, what is fraudulence? Here a certain one is fraudulent, thoroughly fraudulent. Whatever there is fraudulent, the state of being fraudulent, fraudulence, harshness, the state of harshness, deceptiveness, the state of deceptiveness - this is called fraudulence. Whatever person for whom this fraudulence is abandoned - this is called a person "not fraudulent".

72. And what person is not deceitful? Therein, what is deceit? Here a certain person, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, for the purpose of concealing that, directs an evil wish - he wishes "May they not know me," he thinks "May they not know me," he speaks words "May they not know me," he exerts himself bodily "May they not know me." Whatever such deceit, deceitfulness, transgression, deception, fraud, scattering, evasion, concealment, complete concealment, covering, complete covering, not making manifest, not making open, thorough covering, evil doing - this is called deceit. Whatever person for whom this deceit has been abandoned - this is called a person "not deceitful".

73. And what person has shame? Therein, what is shame? Whatever is being ashamed of what should be ashamed of, being ashamed of the attainment of evil unwholesome mental states – this is called shame. A person possessed of this shame is "one with shame".

74. And what person has moral fear? Therein, what is moral fear? Whatever is having moral fear of what should be feared, having moral fear of the attainment of evil unwholesome mental states – this is called moral fear. A person possessed of this moral fear is "one with moral fear".

75. And what person is easy to admonish? Therein, what is being easy to admonish? When being spoken to about a legitimate matter, the act of being easy to admonish, the state of being easy to admonish, being easy to admonish, not grasping in opposition, not delighting in contrariness, respect, respectfulness, being respectful, compliance - this is called being easy to admonish. A person possessed of this being easy to admonish is "easy to admonish".

76. And what person is a good friend? Therein, what is good friendship? Those persons who are faithful, moral, very learned, generous, wise - whatever association with them, close association, intimate association, companionship, close companionship, devotion, close devotion, inclination towards them - this is called good friendship. A person possessed of this good friendship is "a good friend".

77. And what person has guarded doors in the sense faculties? Therein, what is guarding the doors of the sense faculties? Here a certain person, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features; Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind-faculty, he commits to restraint of the mind-faculty. Whatever guarding, protection, safeguarding, restraint of these six faculties – this is called guarding the doors of the sense faculties. A person possessed of this guarding the doors of the sense faculties is "one with guarded doors in the sense faculties".

78. And what person is moderate in food? Therein, what is moderation in eating? Here a certain person, having reflected wisely, takes food - "Not for amusement, not for intoxication, not for adornment, not for beautification; only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus: I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling." Whatever contentment, moderation, reflection regarding food there - this is called moderation in eating. A person possessed of this moderation in eating is "moderate in food".

79. And what person is mindful? Therein, what is mindfulness? Whatever mindfulness, recollection, recalling, mindfulness, remembering, retaining, non-floating, non-forgetting, mindfulness, mindfulness faculty, power of mindfulness, right mindfulness – this is called mindfulness. A person possessed of this mindfulness is "mindful".

80. And what person is fully aware? Therein, what is full awareness? Whatever wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, discrimination, counter-discrimination, erudition, proficiency, skill, analysis, thought, examination, understanding, intelligence, guidance, insight, full awareness, goad, wisdom, wisdom faculty, power of wisdom, knife of wisdom, mansion of wisdom, light of wisdom, radiance of wisdom, lamp of wisdom, jewel of wisdom, non-delusion, investigation of phenomena, right view – this is called full awareness. A person possessed of this full awareness is "fully aware".

81. And what person is accomplished in morality? Therein, what is accomplishment in morality? Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression - this is called accomplishment in morality. All restraint by morality is also accomplishment in morality. A person possessed of this accomplishment in morality is "accomplished in morality".

82. And what person is accomplished in right view? Therein, what is accomplishment in right view? "There is what is given, there is what is sacrificed, there is what is offered, there is fruit and result of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves." Whatever such wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called accomplishment in right view. All right view is accomplishment in right view. A person possessed of this accomplishment in right view is "accomplished in right view".

83. Which two persons are rare in the world? One who acts first, and one who is grateful and thankful - these two persons are rare in the world.

84. Which two persons are hard to satisfy? One who lays aside whatever is received, and one who gives away whatever is received - these two persons are "hard to satisfy".

85. Which two persons are easily satisfied? One who does not lay aside whatever is received, and one who does not give away whatever is received - these two persons are "easily satisfied".

86. For which two persons do mental corruptions grow? One who is scrupulous about what should not be a cause for scrupulousness, and one who is not scrupulous about what should be a cause for scrupulousness - for these two persons mental corruptions grow.

87. For which two persons do mental corruptions not grow? One who is not scrupulous about what should not be a cause for scrupulousness, and one who is scrupulous about what should be a cause for scrupulousness - for these two persons mental corruptions do not grow.

88. And what person is inclined to the inferior? Here a certain person is immoral, of bad character, he frequents, associates with, and attends upon another who is immoral, of bad character - this is called a person "inclined to the inferior".

89. And what person is inclined to the sublime? Here a certain person is moral, of good character, he frequents, associates with, and attends upon another who is moral, of good character - this is called a person "inclined to the sublime".

90. And what person is satisfied? The Individually Self-awakened Ones and those who are the Tathāgata's disciples, the Worthy Ones, are satisfied. The Perfectly Self-awakened One is both satisfied and one who satisfies.

The Exposition of Twos.

3.

Designation of Individuals by the Threes

91. And what person is desireless? Here a certain person is immoral, of bad character, impure, of suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born. He hears - "The monk of such and such a name, it is said, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions." He does not think thus - "When indeed will I too, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions!" This is called a person "desireless".

92. And what person is hopeful? Here a certain person is moral, of good character. He hears - "The monk of such and such a name, it is said, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions." He thinks thus: "When indeed will I too, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions!" This is called a person "hopeful".

93. And what person is free from desire? Here a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. He hears - "The monk of such and such a name, it is said, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions." He does not think thus - "When indeed will I too, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions!" What is the reason for this? Because whatever hope for liberation he formerly had when unliberated, that has been calmed. This is called a person "free from desire".

94. Therein, what are the three persons like the sick? Three sick persons – here a certain sick person, whether obtaining suitable foods or not obtaining suitable foods, whether obtaining suitable medicines or not obtaining suitable medicines, whether obtaining a proper attendant or not obtaining a proper attendant, does not recover from that illness. (1)

But here a certain sick person, whether obtaining suitable foods or not obtaining suitable foods, whether obtaining suitable medicines or not obtaining suitable medicines, whether obtaining a proper attendant or not obtaining a proper attendant, recovers from that illness. (2)

But here a certain sick person, only obtaining suitable foods and not without obtaining them, only obtaining suitable medicines and not without obtaining them, only obtaining a proper attendant and not without obtaining one, recovers from that illness. (3)

There, that sick person who only obtaining suitable foods and not without obtaining them, only obtaining suitable medicines and not without obtaining them, only obtaining a proper attendant and not without obtaining one, recovers from that illness - dependent on this sick person, meal for the sick has been allowed by the Blessed One, medicine for the sick has been allowed, attendant of the sick has been allowed. And dependent on this sick person, other sick persons too should be attended to.

Just so, there are three persons like the sick existing and found in the world. Which three? Here a certain person, whether obtaining the seeing of the Tathāgata or not obtaining the seeing of the Tathāgata, whether obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata or not obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata, does not enter upon the fixed course, the right path, in wholesome mental states. (1)

But here a certain person, whether obtaining the seeing of the Tathāgata or not obtaining the seeing of the Tathāgata, whether obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata or not obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata, enters upon the fixed course, the right path, in wholesome mental states. (2)

But here a certain person, only obtaining the seeing of the Tathāgata and not without obtaining it, only obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata and not without obtaining it, enters upon the fixed course, the right path, in wholesome mental states. (3)

There, that person who only obtaining the seeing of the Tathāgata and not without obtaining it, only obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata and not without obtaining it, enters upon the fixed course, the right path, in wholesome mental states - dependent on this person, the teaching of the Teaching has been allowed by the Blessed One, and dependent on this person, the Teaching should be taught to others too. These are the three persons like the sick existing and found in the world.

95. And what person is a body-witness? Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, some of his mental corruptions are completely eliminated – this is called a person "a body-witness".

96. And what person is one attained to right view? Here a certain person understands as it really is: "This is suffering"; understands as it really is: "This is the origin of suffering"; understands as it really is: "This is the cessation of suffering"; understands as it really is: "This is the practice leading to the cessation of suffering", and the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom, and having seen with wisdom, some of his mental corruptions are completely eliminated – this is called a person "one attained to right view".

97. And what person is liberated-by-faith? Here a certain person understands as it really is: "This is suffering"... etc... and the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom, and having seen with wisdom, some of his mental corruptions are completely eliminated, but not as one attained to right view – this is called a person "liberated-by-faith".

98. And what person is of foul speech? Here a certain person is a liar, having gone to an assembly or having gone to a company or having gone among relatives or having gone among a guild or having gone among the royal court, being brought forward and questioned as a witness - "Come, good man, tell what you know," he, not knowing, says - "I know," or knowing, says - "I do not know," or not seeing, says - "I see," or seeing, says - "I do not see." Thus for his own sake or for another's sake or for the sake of some trifling material gain, he becomes a conscious speaker of falsehood - this is called a person "of foul speech".

99. And what person is of flower-like speech? Here a certain person, having abandoned lying, abstains from lying, having gone to an assembly or having gone to a company or having gone among relatives or having gone among a guild or having gone among the royal court, being brought forward and questioned as a witness - "Come, good man, tell what you know," he, not knowing, says - "I do not know," or knowing, says - "I know," or not seeing, says - "I do not see," or seeing, says - "I see." Thus for his own sake or for another's sake or for the sake of some trifling material gain, he does not become a conscious speaker of falsehood - this is called a person "of flower-like speech".

100. And what person is of honey-like speech? Here a certain person speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing to many people and agreeable to many people – this is called a person "of honey-like speech".

101. And what person has a mind like a sore? Here a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. Just as a festering sore, when struck by a stick or a potsherd, discharges even more exceedingly, just so here a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure – this is called a person "with a mind like a sore".

102. And what person has a mind like lightning? Here a certain person understands as it really is: "This is suffering"; understands as it really is: "This is the origin of suffering"; understands as it really is: "This is the cessation of suffering"; understands as it really is: "This is the practice leading to the cessation of suffering". Just as a man with eyes in the darkness of the night might see forms by a flash of lightning, just so here a certain person understands as it really is: "This is suffering"; understands as it really is: "This is the origin of suffering"; understands as it really is: "This is the cessation of suffering"; understands as it really is: "This is the practice leading to the cessation of suffering" – this is called a person "with a mind like lightning".

103. And what person has a mind like a diamond? Here a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Just as there is nothing that a diamond cannot pierce, whether gem or stone, just so here a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions - this is called a person "with a mind like a diamond".

104. And what person is blind? Here a certain person does not have such an eye by which eye he might acquire wealth not yet acquired or make prosper wealth already acquired; and he does not have such an eye by which eye he might know wholesome and unwholesome mental states, might know blameworthy and blameless mental states, might know inferior and superior mental states, might know mental states that have dark and bright counterparts – this is called a person "blind".

105. And what person is one-eyed? Here a certain person has such an eye by which eye he might acquire wealth not yet acquired or make prosper wealth already acquired; and he does not have such an eye by which eye he might know wholesome and unwholesome mental states, might know blameworthy and blameless mental states, might know inferior and superior mental states, might know mental states that have dark and bright counterparts – this is called a person "one-eyed".

106. And what person is two-eyed? Here a certain person has such an eye by which eye he might acquire wealth not yet acquired or make prosper wealth already acquired; and he has such an eye by which eye he might know wholesome and unwholesome mental states, might know blameworthy and blameless mental states, might know inferior and superior mental states, might know mental states that have dark and bright counterparts – this is called a person "two-eyed".

107. And what person is of overturned wisdom? Here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Even having risen from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Just as a water-pot turned upside down - water poured into it runs off, does not remain. Just so, here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Even having risen from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end - this is called a person "of overturned wisdom".

108. And what person is of lap-like wisdom? Here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having risen from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Just as various edibles are scattered on a person's lap - sesame seeds, rice grains, sweets, jujube fruits. He, rising from that seat, through forgetfulness of mindfulness, might scatter them. Just so, here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having risen from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end - this is called a person "of lap-like wisdom".

109. And what person is of broad wisdom? Here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, attends to the beginning of that talk, attends to the middle, attends to the end. Even having risen from that seat, he attends to the beginning of that talk, attends to the middle, attends to the end. Just as a water-pot set upright - water poured into it remains, does not run off. Just so, here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, attends to the beginning of that talk, attends to the middle, attends to the end. Even having risen from that seat, he attends to the beginning of that talk, attends to the middle, attends to the end - this is called a person "of broad wisdom".

110. And what person is not free from lust towards sensual pleasures and existences? Stream-enterers and once-returners - these are called persons "not free from lust towards sensual pleasures and existences".

111. And what person is free from lust towards sensual pleasures but not free from lust towards existences? A non-returner - this is called a person "free from lust towards sensual pleasures but not free from lust towards existences".

112. And what person is free from lust towards sensual pleasures and existences? A Worthy One - this is called a person "free from lust towards sensual pleasures and existences".

113. And what person is like an inscription on rock? Here a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time. Just as an inscription on rock does not quickly fall apart by wind or by water, it is long-lasting; just so here a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time – this is called a person "like an inscription on rock".

114. And what person is like an inscription on earth? Here a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time. Just as an inscription on earth quickly falls apart by wind or by water, it is not long-lasting; just so here a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time – this is called a person "like an inscription on earth".

115. And what person is like an inscription on water? Here a certain person, even when spoken to roughly, even when spoken to harshly, even when spoken to disagreeably, is in harmony, is connected, is friendly. Just as an inscription on water quickly falls apart, it is not long-lasting; just so here a certain person, even when spoken to roughly, even when spoken to harshly, even when spoken to disagreeably, is in harmony, is connected, is friendly – this is called a person "like an inscription on water".

116. Therein, what are the three persons like coarse cloth? There are three cloths - even a new cloth is ugly and of unpleasant contact and of little value, even a middling cloth is ugly and of unpleasant contact and of little value, even an old cloth is ugly and of unpleasant contact and of little value. Even an old cloth they use for wiping pots or they throw it on a rubbish heap. Just so, there are these three persons like coarse cloth existing and found among monks. Which three? If even a new monk is immoral, of bad character, this is of his ugliness. Just as that cloth is ugly, this person is similar to that. Those who associate with him, keep company with him, attend upon him, follow the example of what they have seen in him, for them that is for their harm and suffering for a long time. This is of his unpleasant contact. Just as that cloth is of unpleasant contact, this person is similar to that. Those from whom he accepts the requisites of robes, almsfood, lodging and medicine for the sick, for them that is not of great fruit, not of great benefit. This is of his being of little value. Just as that cloth is of little value, this person is similar to that.

If even a middling monk is... etc. if even an elder monk is immoral, of bad character, this is of his ugliness. Just as that cloth is ugly, this person is similar to that. Those who associate with him, keep company with him, attend upon him, follow the example of what they have seen in him, for them that is for their harm and suffering for a long time. This is of his unpleasant contact. Just as that cloth is of unpleasant contact, this person is similar to that. Those from whom he accepts the requisites of robes, almsfood, lodging and medicine for the sick, for them that is not of great fruit, not of great benefit. This is of his being of little value. Just as that cloth is of little value, this person is similar to that.

If such an elder monk speaks in the midst of the Community. The monks said this to him - "What indeed is the use of your speaking, you fool, you inexperienced one, you too imagine you should speak!" He, angry and displeased, utters such speech by which speech the Community suspends him, like a cloth on a rubbish heap. These are the three persons like coarse cloth existing and found among monks.

117. Therein, what are the three persons like Kāsi cloth? There are three Kāsi cloths - Even a new Kāsi cloth is beautiful and of pleasant contact and very costly; even a middling Kāsi cloth is beautiful and of pleasant contact and very costly; even an old Kāsi cloth is beautiful and of pleasant contact and very costly. Even an old Kāsi cloth they use as a wrapper for jewels or they place it in a perfume casket.

Just so, there are these three persons like Kāsi cloth existing and found among monks. Which three? If even a new monk is moral, of good character, this is of his beauty. Just as that Kāsi cloth is beautiful, this person is similar to that. Those who associate with him, keep company with him, attend upon him, follow the example of what they have seen in him, for them that is for their welfare and happiness for a long time. This is of his pleasant contact. Just as that Kāsi cloth is of pleasant contact, this person is similar to that. Those from whom he accepts the requisites of robes, almsfood, lodging and medicine for the sick, for them that is of great fruit and great benefit. This is of his costliness. Just as that Kāsi cloth is very costly, this person is similar to that.

If even a middling monk is... etc. If even an elder monk is moral, of good character, this is of his beauty. Just as that Kāsi cloth is beautiful, this person is similar to that. Those who associate with him, keep company with him, attend upon him, follow the example of what they have seen in him, for them that is for their welfare and happiness for a long time. This is of his pleasant contact. Just as that Kāsi cloth is of pleasant contact, this person is similar to that. Those from whom he accepts the requisites of robes, almsfood, lodging and medicine for the sick, for them that is of great fruit and great benefit. This is of his costliness. Just as that Kāsi cloth is very costly, this person is similar to that.

If such an elder monk speaks in the midst of the Community, the monks said this to him - "Let the venerable ones be quiet, the elder monk speaks the Teaching and the discipline." His word goes to be deposited, like Kāsi cloth in a perfume casket. These are the three persons like Kāsi cloth existing and found among monks.

118. And what person is easily measured? Here a certain person is agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties – this is called a person "easily measured".

119. And what person is difficult to measure? Here a certain person is unagitated, not arrogant, steadfast, not garrulous, not of loose speech, mindful, fully aware, concentrated, with fully focused mind, with controlled faculties – this is called a person "difficult to measure".

120. And what person is immeasurable? Here a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions – this is called a person "immeasurable".

121. And what person should not be associated with, should not be kept company with, should not be attended upon? Here a certain person is inferior in morality, concentration, and wisdom. Such a person should not be associated with, should not be kept company with, should not be attended upon, except out of sympathy, except out of compassion.

122. And what person should be associated with, should be kept company with, should be attended upon? Here a certain person is similar in morality, concentration, and wisdom. Such a person should be associated with, should be kept company with, should be attended upon. What is the reason for this? "For us who have attained similarity in morality, there will be talk about morality, and that will be comfortable for us, and that will flow on for us; for us who have attained similarity in concentration, there will be talk about concentration, and that will be comfortable for us, and that will flow on for us; for us who have attained similarity in wisdom, there will be talk about wisdom, and that will be comfortable for us, and that will flow on for us." Therefore such a person should be associated with, should be kept company with, should be attended upon.

123. And what person, having honoured and respected, should be associated with, should be kept company with, should be attended upon? Here a certain person is superior in morality, concentration, and wisdom. Such a person, having honoured and respected, should be associated with, should be kept company with, should be attended upon. What is the reason for this? "I shall fulfil the incomplete aggregate of morality, or I shall support with wisdom here and there the complete aggregate of morality; I shall fulfil the incomplete aggregate of concentration, or I shall support with wisdom here and there the complete aggregate of concentration; I shall fulfil the incomplete aggregate of wisdom, or I shall support with wisdom here and there the complete aggregate of wisdom." Therefore such a person, having honoured and respected, should be associated with, should be kept company with, should be attended upon.

124. And what person should be shunned, should not be associated with, should not be kept company with, should not be attended upon? Here a certain person is immoral, of bad character, impure, of suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born. Such a person should be shunned, should not be associated with, should not be kept company with, should not be attended upon. What is the reason for this? Although one does not follow the example of what one has seen in such a person, yet a bad reputation arises about him - "This male person has evil friends, evil companions, evil associates." Just as a snake that has gone into excrement, although it does not bite, yet it smears one; just so, although one does not follow the example of what one has seen in such a person, yet a bad reputation arises about him - "This male person has evil friends, evil companions, evil associates!" Therefore such a person should be shunned, should not be associated with, should not be kept company with, should not be attended upon.

125. And what person should be looked upon with indifference, should not be associated with, should not be kept company with, should not be attended upon? Here a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. Just as a festering sore, when struck by a stick or a potsherd, discharges even more exceedingly, just so here a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. Just as a firebrand of tinduka wood, when struck by a stick or a potsherd, hisses and sizzles even more exceedingly, just so here a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. Just as a pit of excrement, when struck by a stick or a potsherd, becomes even more foul-smelling, just so here a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure; such a person should be looked upon with indifference, should not be associated with, should not be kept company with, should not be attended upon. What is the reason for this? "He might revile me, he might abuse me, he might do me harm!" Therefore such a person should be looked upon with indifference, should not be associated with, should not be kept company with, should not be attended upon.

126. And what person should be associated with, should be kept company with, should be attended upon? Here a certain person is moral, of good character - such a person should be associated with, should be kept company with, should be attended upon. What is the reason for this? Although one does not follow the example of what one has seen in such a person, yet a good reputation arises about him - "This male person has good friends, good companions, good associates." Therefore such a person should be associated with, should be kept company with, should be attended upon.

127. And what person is one who fulfils morality, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom? Stream-enterers and once-returners - these are called persons who fulfil morality, who practise to a moderate degree in concentration, who practise to a moderate degree in wisdom.

128. And what person is one who fulfils morality and one who fulfils concentration, one who practises to a moderate degree in wisdom? A non-returner - this is called a person who is one who fulfils morality and one who fulfils concentration, one who practises to a moderate degree in wisdom.

129. And what person is one who fulfils morality and one who fulfils concentration, one who fulfils wisdom? A Worthy One - this is called a person who is one who fulfils morality and one who fulfils concentration, one who fulfils wisdom.

130. Therein, what are the three teachers? Here a certain teacher declares the full understanding of sensual pleasures; he does not declare the full understanding of material forms, he does not declare the full understanding of feelings. But here a certain teacher declares the full understanding of sensual pleasures and declares the full understanding of material forms; he does not declare the full understanding of feelings. But here a certain teacher declares the full understanding of sensual pleasures and declares the full understanding of material forms and declares the full understanding of feelings.

Therein, that teacher who declares the full understanding of sensual pleasures, does not declare the full understanding of material forms, does not declare the full understanding of feelings, that teacher should be seen as an obtainer of fine-material-sphere attainment. Therein, that teacher who declares the full understanding of sensual pleasures and declares the full understanding of material forms, does not declare the full understanding of feelings, that teacher should be seen as an obtainer of immaterial-sphere attainment. Therein, that teacher who declares the full understanding of sensual pleasures and declares the full understanding of material forms and declares the full understanding of feelings, that teacher should be seen as the Perfectly Self-awakened One. These are the three teachers.

131. Therein, what are another three teachers? Here a certain teacher declares a self as true and reliable both in this present life and declares a self as true and reliable in the future life. But here a certain teacher declares a self as true and reliable in this present life, but does not declare a self as true and reliable in the future life. But here a certain teacher does not declare a self as true and reliable in this present life, and does not declare a self as true and reliable in the future life.

Therein, that teacher who declares a self as true and reliable both in this present life and declares a self as true and reliable in the future life, that teacher should be seen as an eternalist. Therein, that teacher who declares a self as true and reliable in this present life, but does not declare a self as true and reliable in the future life, that teacher should be seen as an annihilationist. Therein, that teacher who does not declare a self as true and reliable in this present life, and does not declare a self as true and reliable in the future life, that teacher should be seen as the Perfectly Self-awakened One. These are also another three teachers.

The Exposition of Threes.

4.

Designation of Individuals by the Fours

132. And what person is a bad person? Here a certain person is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, indulges in spirits, liquor and intoxicants that cause negligence – this is called a person "a bad person".

133. And what person is worse than a bad person? Here a certain person himself is one who kills living beings and instigates others in killing living beings, himself takes what is not given and instigates others in taking what is not given, himself engages in sexual misconduct and instigates others in sexual misconduct, himself is a liar and instigates others in lying, himself indulges in spirits, liquor and intoxicants that cause negligence and instigates others in indulging in spirits, liquor and intoxicants that cause negligence – this is called a person "worse than a bad person".

134. And what person is a good person? Here a certain person abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence – this is called a person "a good person".

135. And what person is better than a good person? Here a certain person himself abstains from killing living beings and also encourages others to abstain from killing living beings, himself abstains from taking what is not given and also encourages others to abstain from taking what is not given, himself abstains from sexual misconduct and also encourages others to abstain from sexual misconduct, himself abstains from lying and also encourages others to abstain from lying, himself abstains from spirits, liquor and intoxicants that cause negligence and also encourages others to abstain from spirits, liquor and intoxicants that cause negligence – this is called a person "better than a good person".

136. And what person is evil? Here a certain person is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, and holds wrong view – this is called an "evil" person.

137. And what person is more evil than the evil one? Here a certain person himself is one who kills living beings and instigates others in killing living beings, himself takes what is not given and instigates others in taking what is not given, himself engages in sexual misconduct and instigates others in sexual misconduct, himself is a liar and instigates others in lying, himself speaks divisive speech and instigates others in divisive speech, himself speaks harsh speech and instigates others in harsh speech, himself engages in idle chatter and instigates others in idle chatter, himself is covetous and instigates others in covetousness, himself has a mind of ill-will and instigates others in anger, himself holds wrong view and instigates others in wrong view – this is called a person "more evil than the evil one".

138. And what person is good? Here a certain person abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is non-covetous, has a mind without ill-will, holds right view – this is called a "good" person.

139. And what person is more good than the good one? Here a certain person himself abstains from killing living beings and also encourages others to abstain from killing living beings, himself abstains from taking what is not given and also encourages others to abstain from taking what is not given, himself abstains from sexual misconduct and also encourages others to abstain from sexual misconduct, himself abstains from lying and also encourages others to abstain from lying, himself abstains from divisive speech and also encourages others to abstain from divisive speech, himself abstains from harsh speech and also encourages others to abstain from harsh speech, himself abstains from idle chatter and also encourages others to abstain from idle chatter, himself is non-covetous and also encourages others in non-covetousness, himself has a mind without ill-will and also encourages others in non-anger, himself holds right view and also encourages others in right view – this is called a person "more good than the good one".

140. And what person is of bad character? Here a certain person is one who kills living beings, takes what is not given, etc. holds wrong view – this is called a person "of bad character".

141. And what person is of worse character than one of bad character? Here a certain person himself is one who kills living beings and instigates others in killing living beings, himself takes what is not given and instigates others in taking what is not given... etc. himself holds wrong view and instigates others in wrong view – this is called a person "of worse character than one of bad character".

142. And what person is of good character? Here a certain person abstains from killing living beings, abstains from taking what is not given, etc. has right view – this is called a person "of good character".

143. And what person is of better character than one of good character? Here a certain person himself abstains from killing living beings and also encourages others to abstain from killing living beings... etc. himself holds right view and also encourages others in right view – this is called a person "of better character than one of good character".

144. And what person is blameworthy? Here a certain person is possessed of blameworthy bodily action, possessed of blameworthy verbal action, possessed of blameworthy mental action – this is called a "blameworthy" person.

145. And what person is one abounding in faults? Here a certain person is mostly possessed of blameworthy bodily action, little of blameless; mostly possessed of blameworthy verbal action, little of blameless; mostly possessed of blameworthy mental action, little of blameless – this is called a person "one abounding in faults".

146. And what person is of little fault? Here a certain person is mostly possessed of blameless bodily action, little of blameworthy; mostly possessed of blameless verbal action, little of blameworthy; mostly possessed of blameless mental action, little of blameworthy – this is called a person "of little fault".

147. And what person is faultless? Here a certain person is possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action – this is called a "faultless" person.

148. And what person is one who understands quickly? Whatever person for whom there is full realization of the teaching as soon as it is uttered - this is called a person "one who understands quickly".

149. And what person is one who understands through elaboration? Whatever person for whom, when what has been spoken in brief is being analysed in detail as to meaning, there is full realization of the teaching - this is called a person "one who understands through elaboration".

150. And what person needs to be guided? Whatever person for whom, through recitation, through interrogation, through wise attention, through associating with, keeping company with, and attending on good friends, thus gradually there is full realization of the teaching – this is called a person "one who needs to be guided".

151. And what person is one for whom the word is the maximum? Whatever person for whom, even though hearing much, even though reciting much, even though remembering much, even though teaching much, there is no full realization of the teaching in that birth - this is called a person "one for whom the word is the maximum".

152. And what person has proper discernment, not fluent discernment? Here a certain person, when asked a question, speaks properly but not quickly - this is called a person "with proper discernment, not with fluent discernment".

153. And what person has fluent discernment, not proper discernment? Here a certain person, when asked a question, speaks quickly but not properly - this is called a person "with fluent discernment, not with proper discernment".

154. And what person has both proper discernment and fluent discernment? Here a certain person, when asked a question, speaks both properly and quickly - this is called a person "with both proper discernment and fluent discernment".

155. And what person has neither proper discernment nor fluent discernment? Here a certain person, when asked a question, speaks neither properly nor quickly - this is called a person "with neither proper discernment nor fluent discernment".

156. Therein, what are the four persons who are preachers of the Teaching? Here a certain preacher of the Teaching speaks little and not connected with meaning, and his assembly is not skilled in what is connected with meaning and what is not connected with meaning. Such a preacher of the Teaching goes by the term 'preacher of the Teaching' for such an assembly.

But here a certain preacher of the Teaching speaks little and connected with meaning, and his assembly is skilled in what is connected with meaning and what is not connected with meaning. Such a preacher of the Teaching goes by the term 'preacher of the Teaching' for such an assembly.

But here a certain preacher of the Teaching speaks much and not connected with meaning, and his assembly is not skilled in what is connected with meaning and what is not connected with meaning. Such a preacher of the Teaching goes by the term 'preacher of the Teaching' for such an assembly.

But here a certain preacher of the Teaching speaks much and connected with meaning, and his assembly is skilled in what is connected with meaning and what is not connected with meaning. Such a preacher of the Teaching goes by the term 'preacher of the Teaching' for such an assembly. These are the four "persons who are preachers of the Teaching".

157. Therein, what are the four persons similar to rain clouds? There are four rain clouds - one that thunders but does not rain, one that rains but does not thunder, one that both thunders and rains, and one that neither thunders nor rains. Just so, there are these four persons similar to rain clouds existing and found in the world. Which four? One that thunders but does not rain, one that rains but does not thunder, one that both thunders and rains, and one that neither thunders nor rains.

And how is a person one who thunders but does not rain? Here a certain person is a speaker but not a doer. Thus a person is one who thunders but does not rain. Just as that rain cloud thunders but does not rain, this person is similar to that.

And how is a person one who rains but does not thunder? Here a certain person is a doer but not a speaker. Thus a person is one who rains but does not thunder. Just as that rain cloud rains but does not thunder, this person is similar to that.

And how is a person one who both thunders and rains? Here a certain person is both a speaker and a doer. Thus a person is one who both thunders and rains. Just as that rain cloud both thunders and rains, this person is similar to that.

And how is a person one who neither thunders nor rains? Here a certain person is neither a speaker nor a doer. Thus a person is one who neither thunders nor rains. Just as that rain cloud neither thunders nor rains, this person is similar to that.

These are the four persons similar to rain clouds existing and found in the world.

158. Therein, what are the four persons similar to mice? There are four mice - a digger but not a dweller, a dweller but not a digger, both a digger and a dweller, neither a digger nor a dweller. Just so, there are these four persons similar to mice existing and found in the world. Which four? A digger but not a dweller, a dweller but not a digger, both a digger and a dweller, neither a digger nor a dweller.

And how is a person a digger but not a dweller? Here a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: "This is suffering"; he does not understand as it really is: "This is the origin of suffering"; he does not understand as it really is: "This is the cessation of suffering"; he does not understand as it really is: "This is the practice leading to the cessation of suffering." Thus a person is a digger but not a dweller. Just as that mouse is a digger but not a dweller, this person is similar to that.

And how is a person a dweller but not a digger? Here a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the practice leading to the cessation of suffering." Thus a person is a dweller but not a digger. Just as that mouse is a dweller but not a digger, this person is similar to that.

And how is a person both a digger and a dweller? Here a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the practice leading to the cessation of suffering." Thus a person is both a digger and a dweller. Just as that mouse is both a digger and a dweller, this person is similar to that.

And how is a person neither a digger nor a dweller? Here a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: "This is suffering"; he does not understand as it really is: "This is the origin of suffering"; he does not understand as it really is: "This is the cessation of suffering"; he does not understand as it really is: "This is the practice leading to the cessation of suffering." Thus a person is neither a digger nor a dweller. Just as that mouse is neither a digger nor a dweller, this person is similar to that.

These four persons similar to mice are existing and found in the world.

159. Therein, what are the four persons similar to mangoes? There are four mangoes - unripe having the appearance of ripe, ripe having the appearance of unripe, unripe having the appearance of unripe, ripe having the appearance of ripe. Just so, there are these four persons similar to mangoes existing and found in the world. Which four? Unripe having the appearance of ripe, ripe having the appearance of unripe, unripe having the appearance of unripe, ripe having the appearance of ripe.

And how is a person unripe having the appearance of ripe? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: "This is suffering"; he does not understand as it really is: "This is the origin of suffering"; he does not understand as it really is: "This is the cessation of suffering"; he does not understand as it really is: "This is the practice leading to the cessation of suffering." Thus a person is unripe having the appearance of ripe. Just as that mango is unripe having the appearance of ripe, this person is similar to that.

And how is a person ripe having the appearance of unripe? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the practice leading to the cessation of suffering." Thus a person is ripe having the appearance of unripe. Just as that mango is ripe having the appearance of unripe, this person is similar to that.

And how is a person unripe having the appearance of unripe? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: "This is suffering"... etc. He does not understand as it really is: "This is the practice leading to the cessation of suffering." Thus a person is unripe having the appearance of unripe. Just as that mango is unripe having the appearance of unripe, this person is similar to that.

And how is a person ripe having the appearance of ripe? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: "This is suffering"... etc. He understands as it really is: "This is the practice leading to the cessation of suffering." Thus a person is ripe having the appearance of ripe. Just as that mango is ripe having the appearance of ripe, this person is similar to that.

These four persons similar to mangoes are existing and found in the world.

160. Therein, what are the four persons similar to water-pots? There are four water-pots - hollow and covered, full and open, hollow and open, full and covered. Just so, there are these four persons similar to water-pots existing and found in the world. Which four? Hollow and covered, full and open, hollow and open, full and covered.

And how is a person hollow and covered? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: "This is suffering"... etc. He does not understand as it really is: "This is the practice leading to the cessation of suffering." Thus a person is hollow and covered. Just as that water-pot is hollow and covered, this person is similar to that.

And how is a person full and open? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: "This is suffering"... etc. He understands as it really is: "This is the practice leading to the cessation of suffering." Thus a person is full and open. Just as that water-pot is full and open, this person is similar to that.

And how is a person hollow and open? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: "This is suffering"... etc. He does not understand as it really is: "This is the practice leading to the cessation of suffering." Thus a person is hollow and open. Just as that water-pot is hollow and open, this person is similar to that.

And how is a person full and covered? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: "This is suffering"... etc. He understands as it really is: "This is the practice leading to the cessation of suffering." Thus a person is full and covered. Just as that water-pot is full and covered, this person is similar to that. These are the four persons similar to water-pots existing and found in the world.

161. Therein, what are the four persons similar to lakes? There are four lakes - shallow with deep appearance, deep with shallow appearance, shallow with shallow appearance, deep with deep appearance. Just so, there are these four persons similar to lakes existing and found in the world. Which four? Shallow with deep appearance, deep with shallow appearance, shallow with shallow appearance, deep with deep appearance.

And how is a person shallow with deep appearance? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: "This is suffering"... etc. He does not understand as it really is: "This is the practice leading to the cessation of suffering." Thus a person is shallow with deep appearance. Just as that lake is shallow with deep appearance, this person is similar to that.

And how is a person deep with shallow appearance? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: "This is suffering"... etc. He understands as it really is: "This is the practice leading to the cessation of suffering." Thus a person is deep with shallow appearance. Just as that lake is deep with shallow appearance, this person is similar to that.

And how is a person shallow with shallow appearance? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: "This is suffering"... etc. He does not understand as it really is: "This is the practice leading to the cessation of suffering." Thus a person is shallow with shallow appearance. Just as that lake is shallow with shallow appearance, this person is similar to that.

And how is a person deep with deep appearance? Here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: "This is suffering"... etc. He understands as it really is: "This is the practice leading to the cessation of suffering." Thus a person is deep with deep appearance. Just as that lake is deep with deep appearance, this person is similar to that. These are the four persons similar to lakes existing and found in the world.

162. Therein, what are the four persons similar to oxen? There are four oxen - One fierce towards its own herd but not towards another's herd, one fierce towards another's herd but not towards its own herd, one fierce towards both its own herd and another's herd, and one fierce towards neither its own herd nor another's herd. Just so, there are these four persons similar to oxen existing and found in the world. Which four? One fierce towards one's own herd but not towards another's herd, one fierce towards another's herd but not towards one's own herd, one fierce towards both one's own herd and another's herd, and one fierce towards neither one's own herd nor another's herd.

And how is a person fierce towards one's own herd but not towards another's herd? Here a certain person is one who agitates one's own assembly, but not another's assembly. Thus a person is fierce towards one's own herd but not towards another's herd. Just as that ox is fierce towards its own herd but not towards another's herd, this person is similar to that.

And how is a person fierce towards another's herd but not towards one's own herd? Here a certain person is one who agitates another's assembly, but not one's own assembly. Thus a person is fierce towards another's herd but not towards one's own herd. Just as that ox is fierce towards another's herd but not towards its own herd, this person is similar to that.

And how is a person fierce towards both one's own herd and another's herd? Here a certain person is one who agitates both one's own assembly and another's assembly. Thus a person is fierce towards both one's own herd and another's herd. Just as that ox is fierce towards both its own herd and another's herd, this person is similar to that.

And how is a person fierce towards neither one's own herd nor another's herd? Here a certain person is one who agitates neither one's own assembly nor another's assembly. Thus a person is fierce towards neither one's own herd nor another's herd. Just as that ox is fierce towards neither its own herd nor another's herd, this person is similar to that. These are the four persons similar to oxen existing and found in the world.

163. Therein, what are the four persons similar to venomous snakes? There are four venomous snakes – one whose venom has come but is not terrible, one whose venom is terrible but has not come, one whose venom has come and is terrible, and one whose venom has neither come nor is terrible. Just so, there are these four persons similar to venomous snakes existing and found in the world. Which four? One whose venom has come but is not terrible, one whose venom is terrible but has not come, one whose venom has come and is terrible, and one whose venom has neither come nor is terrible.

And how is a person one whose venom has come but is not terrible? Here a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time. Thus a person is one whose venom has come, but is not terrible. Just as that venomous snake whose venom has come but is not terrible, this person is similar to that.

And how is a person one whose venom is terrible but has not come? Here a certain person does not indeed become angry repeatedly. And that wrath of his underlies him for a long time. Thus a person is one whose venom is terrible, but has not come. Just as that venomous snake whose venom is terrible but has not come, this person is similar to that.

And how is a person one whose venom has come and is terrible? Here a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time. Thus a person is one whose venom has come and is terrible. Just as that venomous snake whose venom has come and is terrible, this person is similar to that.

And how is a person one whose venom has neither come nor is terrible? Here a certain person does not indeed become angry repeatedly. But that wrath of his does not underlie him for a long time. Thus a person is one whose venom has neither come nor is terrible. Just as that venomous snake whose venom has neither come nor is terrible, this person is similar to that. These are the four persons similar to venomous snakes existing and found in the world.

164. And how is a person, without investigating and without scrutinising, one who praises one who deserves dispraise? Here a certain person praises sectarians and disciples of sectarians who are badly practised and wrongly practised - "They are well practised," and also "They are rightly practised." Thus a person, without investigating and without scrutinising, is one who praises one who deserves dispraise.

And how is a person, without investigating and without scrutinising, one who dispraises one who deserves praise? Here a certain person dispraises Buddhas and disciples of the Buddhas who are well practised and rightly practised - "They are badly practised," and also "They are wrongly practised." Thus a person, without investigating and without scrutinising, is one who dispraises one who deserves praise.

And how is a person, without investigating and without scrutinising, one who displays confidence in a matter not inspiring confidence? Here a certain person generates confidence in bad practice and wrong practice - "It is good practice," and also "It is right practice." Thus a person, without investigating and without scrutinising, is one who displays confidence in a matter not inspiring confidence.

And how is a person, without investigating and without scrutinising, one who displays distrust in a matter inspiring confidence? Here a certain person generates distrust in good practice and right practice - "It is bad practice," and also "It is wrong practice." Thus a person, without investigating and without scrutinising, is one who displays distrust in a matter inspiring confidence.

165. And how is a person, having investigated and scrutinised, one who dispraises one who deserves dispraise? Here a certain person dispraises sectarians and disciples of sectarians who are badly practised and wrongly practised - "They are badly practised," and also "They are wrongly practised." Thus a person, having investigated and scrutinised, is one who dispraises one who deserves dispraise.

And how is a person, having investigated and scrutinised, one who praises one who deserves praise? Here a certain person praises Buddhas and disciples of the Buddhas who are well practised and rightly practised - "They are well practised," and also "They are rightly practised." Thus a person, having investigated and scrutinised, is one who praises one who deserves praise.

And how is a person, having investigated and scrutinised, one who displays distrust in a matter not inspiring confidence? Here a certain person generates distrust in bad practice and wrong practice - "It is bad practice," and also "It is wrong practice." Thus a person, having investigated and scrutinised, is one who displays distrust in a matter not inspiring confidence.

And how is a person, having investigated and scrutinised, one who displays confidence in a matter inspiring confidence? Here a certain person generates confidence in good practice and right practice - "It is good practice," and also "It is right practice." Thus a person, having investigated and scrutinised, is one who displays confidence in a matter inspiring confidence.

166. And how is a person one who speaks dispraise of one who deserves dispraise, factual and true, at the right time, but does not speak praise of one who deserves praise, factual and true, at the right time? Here a certain person has both praise and dispraise to be found. Whatever dispraise there is there, that he speaks, factual and true, at the right time; whatever praise there is there, that he does not speak, factual and true, at the right time. Thus a person speaks dispraise of one who deserves dispraise, factual and true, at the right time, but does not speak praise of one who deserves praise, factual and true, at the right time.

And how is a person one who speaks praise of one who deserves praise, factual and true, at the right time, but does not speak dispraise of one who deserves dispraise, factual and true, at the right time? Here a certain person has both praise and dispraise to be found. Whatever praise there is there, that he speaks, factual and true, at the right time; whatever dispraise there is there, that he does not speak, factual and true, at the right time. Thus a person speaks praise of one who deserves praise, factual and true, at the right time, but does not speak dispraise of one who deserves dispraise, factual and true, at the right time.

And how is a person one who speaks dispraise of one who deserves dispraise, factual and true, at the right time, and speaks praise of one who deserves praise, factual and true, at the right time? Here a certain person has both praise and dispraise to be found. Whatever dispraise there is there, that he speaks, factual and true, at the right time; and whatever praise there is there, that too he speaks, factual and true, at the right time. There he knows the proper time for the answer to that question. Thus a person speaks dispraise of one who deserves dispraise, factual and true, at the right time, and speaks praise of one who deserves praise, factual and true, at the right time.

And how is a person one who neither speaks dispraise of one who deserves dispraise, factual and true, at the right time, nor speaks praise of one who deserves praise, factual and true, at the right time? Here a certain person has both praise and dispraise to be found. Whatever dispraise there is there, that he does not speak, factual and true, at the right time; and whatever praise there is there, that too he does not speak, factual and true, at the right time. He dwells equanimous, mindful and fully aware. Thus a person neither speaks dispraise of one who deserves dispraise, factual and true, at the right time, nor speaks praise of one who deserves praise, factual and true, at the right time.

167. And what person lives on the fruit of work but not on the fruit of merit? Whatever person for whom, while exerting, striving, and endeavouring, livelihood is produced, not from merit – this is called a person "one who lives on the fruit of work, not on the fruit of merit".

And what person lives on the fruit of merit but not on the fruit of work? With reference to the gods who control what is created by others, the gods above that are those who live on the fruit of merit, not those who live on the fruit of work.

And what person lives on both the fruit of work and the fruit of merit? Whatever person for whom, while exerting, striving, and endeavouring, livelihood is produced from merit as well – this is called a person "one who lives on both the fruit of work and the fruit of merit".

And what person lives on neither the fruit of work nor the fruit of merit? Those doomed to Niraya Hell live on neither the fruit of work nor the fruit of merit.

168. And how is a person one in darkness heading for darkness? Here a certain person is reborn in a low family - in an outcast family or a hunter's family or a basket-maker's family or a chariot-maker's family or a refuse-scavenger's family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises misconduct by body, he practises misconduct by speech, he practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus a person is one in darkness heading for darkness.

And how is a person one in darkness heading for light? Here a certain person is reborn in a low family - in an outcast family or a hunter's family or a basket-maker's family or a chariot-maker's family or a refuse-scavenger's family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Thus a person is one in darkness heading for light.

And how is a person one in light heading for darkness? Here a certain person is reborn in a high family - in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain. And he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises misconduct by body, he practises misconduct by speech, he practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus a person is one in light heading for darkness.

And how is a person one in light heading for light? Here a certain person is reborn in a high family - in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain. And he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Thus a person is one in light heading for light.

169. And how is a person low to low? Etc. Thus a person is low to low.

And how is a person low to high? Etc. Thus a person is low to high.

And how is a person high to low? Etc. Thus a person is high to low.

And how is a person high to high? Etc. Thus a person is high to high.

170. Therein, what are the four persons similar to trees? Four trees - softwood with a heartwood retinue, heartwood with a softwood retinue, softwood with a softwood retinue, heartwood with a heartwood retinue. Just so, there are these four persons similar to trees existing and found in the world. Which four? Softwood with a heartwood retinue, heartwood with a softwood retinue, softwood with a softwood retinue, heartwood with a heartwood retinue.

And how is a person softwood with a heartwood retinue? Here a certain person is immoral, of bad character, but his assembly is virtuous, of good character. Thus a person is softwood with a heartwood retinue. Just as that tree is softwood with a heartwood retinue, this person is similar to that.

And how is a person heartwood with a softwood retinue? Here a certain person is virtuous, of good character, but his assembly is immoral, of bad character. Thus a person is heartwood with a softwood retinue. Just as that tree is heartwood with a softwood retinue, this person is similar to that.

And how is a person softwood with a softwood retinue? Here a certain person is immoral, of bad character, and his assembly too is immoral, of bad character. Thus a person is softwood with a softwood retinue. Just as that tree is softwood with a softwood retinue, this person is similar to that.

And how is a person heartwood with a heartwood retinue? Here a certain person is virtuous, of good character, and his assembly too is virtuous, of good character. Thus a person is heartwood with a heartwood retinue. Just as that tree is heartwood with a heartwood retinue, this person is similar to that. These are the four persons similar to trees existing and found in the world.

171. And what person measures by appearance and is pleased by appearance? Here a certain person, having seen height, or having seen girth, or having seen form, or having seen completeness, takes that as a measure and generates confidence. This is called a person who measures by appearance and is pleased by appearance.

And what person measures by sound and is pleased by sound? Here a certain person, through others' praise, through others' eulogy, through others' commendation, through others' spreading of praise, takes that as a measure and generates confidence. This is called a person who measures by sound and is pleased by sound.

172. And what person measures by austerity and is pleased by austerity? Here a certain person, having seen coarseness of robe, or having seen coarseness of bowl, or having seen coarseness of lodging, or having seen various performance of austerities, takes that as a measure and generates confidence. This is called a person who measures by austerity and is pleased by austerity.

And what person measures by the teaching and is pleased by the teaching? Here a certain person, having seen morality, or having seen concentration, or having seen wisdom, takes that as a measure and generates confidence. This is called a person who measures by the teaching and is pleased by the teaching.

173. And how is a person practising for personal welfare but not for the welfare of others? Here a certain person is himself accomplished in morality, but does not encourage others to accomplishment in morality; he is himself accomplished in concentration, but does not encourage others to accomplishment in concentration; he is himself accomplished in wisdom, but does not encourage others to accomplishment in wisdom; he is himself accomplished in liberation, but does not encourage others to accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, but does not encourage others to accomplishment in knowledge and vision of liberation. Thus a person is practising for personal welfare but not for the welfare of others.

And how is a person practising for the welfare of others but not for personal welfare? Here a certain person is himself not accomplished in morality, but encourages others to accomplishment in morality; he is himself not accomplished in concentration, but encourages others to accomplishment in concentration; he is himself not accomplished in wisdom, but encourages others to accomplishment in wisdom; he is himself not accomplished in liberation, but encourages others to accomplishment in liberation; he is himself not accomplished in knowledge and vision of liberation, but encourages others to accomplishment in knowledge and vision of liberation. Thus a person is practising for the welfare of others but not for personal welfare.

And how is a person practising both for personal welfare and for the welfare of others? Here a certain person is himself accomplished in morality, and encourages others to accomplishment in morality; he is himself accomplished in concentration, and encourages others to accomplishment in concentration; he is himself accomplished in wisdom, and encourages others to accomplishment in wisdom; he is himself accomplished in liberation, and encourages others to accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and encourages others to accomplishment in knowledge and vision of liberation. Thus a person is practising both for personal welfare and for the welfare of others.

And how is a person practising neither for personal welfare nor for the welfare of others? Here a certain person is himself not accomplished in morality, and does not encourage others to accomplishment in morality; he is himself not accomplished in concentration, and does not encourage others to accomplishment in concentration; he is himself not accomplished in wisdom, and does not encourage others to accomplishment in wisdom; he is himself not accomplished in liberation, and does not encourage others to accomplishment in liberation; he is himself not accomplished in knowledge and vision of liberation, and does not encourage others to accomplishment in knowledge and vision of liberation. Thus a person is practising neither for personal welfare nor for the welfare of others.

174. And how is a person self-mortifying, devoted to the pursuit of self-mortification? Here a certain person is a naked ascetic, of loose habits, licking his hands, not one who comes when asked 'Come, venerable sir,' not one who stops when asked 'Stop, venerable sir,' he does not accept food brought to him, nor food specifically prepared for him, nor an invitation. He does not accept food from the mouth of a pot, nor from the mouth of a bowl, nor across a threshold where a goat stands, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming, nor fish, nor meat, nor liquor, nor fermented drink, nor rice-water does he drink. He is a one-house man taking one morsel, or a two-house man taking two morsels, etc. or a seven-house man taking seven morsels; he sustains himself with one small dish of food, he sustains himself with two small dishes of food, etc. he sustains himself with seven small dishes of food; he takes food once a day, he takes food once every two days, etc. he takes food once every seven days. Thus he dwells devoted to the practice of eating food in rotation even up to half a month. He is one who feeds on vegetables, or one who feeds on millet, or one who feeds on wild rice, or one who feeds on leather scraps, or one who feeds on moss, or one who feeds on rice bran, or one who feeds on rice scum, or one who feeds on sesame flour, or one who feeds on grass, or one who feeds on cow dung, or he sustains himself on forest roots and fruits, feeding on fallen fruits. He wears hempen garments, he wears mixed garments, he wears shroud-cloth, he wears rag-robes, he wears bark-cloth, he wears cheetah hide, he wears a cloak of cheetah hide, he wears kusa-grass garments, he wears bark garments, he wears wood-shaving garments, he wears a blanket of human hair, he wears a blanket of horse-tail hair, he wears owl-feather garments, he is one who plucks out hair and beard being devoted to the practice of plucking out hair and beard, he is one who stands upright having rejected seats, he is one who squats being devoted to the striving of squatting, he is one who lies on thorns making his sleeping place on a bed of thorns, he dwells devoted to the practice of going down into the water three times including the evening. Thus he dwells devoted to the practice of mortifying and tormenting the body in manifold ways. Thus a person is self-mortifying, devoted to the pursuit of self-mortification.

175. And how is a person other-mortifying, devoted to the pursuit of mortifying others? Here a certain person is a sheep-butcher, a pig-butcher, a fowler, a deer-hunter, a hunter, a fish-killer, a thief, an executioner of thieves, a cattle-butcher, a prison-keeper, or whatever others there are engaged in cruel activities. Thus a person is other-mortifying, devoted to the pursuit of mortifying others.

176. And how is a person self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others? Here a certain person is either a king of the warrior caste, anointed on the head, or a brahmin of great wealth. He, having had a new assembly hall built to the east of the city, having shaved off his hair and beard, having put on a rough cheetah hide, having anointed his body with ghee and oil, scratching his back with a deer horn, enters the assembly hall together with the chief queen and the brahmin chaplain. There he makes his sleeping place on the bare ground smeared with green vegetation. From one cow with a calf of the same colour, the milk from one teat sustains the king, the milk from the second teat sustains the chief queen, the milk from the third teat sustains the brahmin chaplain, the milk from the fourth teat is poured into the fire, and with the remainder the calf sustains itself. He speaks thus: "Let this many bulls be slaughtered for the sacrifice, let this many bullocks be slaughtered for the sacrifice, let this many heifers be slaughtered for the sacrifice, let this many goats be slaughtered for the sacrifice, let this many rams be slaughtered for the sacrifice, let this many horses be slaughtered for the sacrifice, let this many trees be cut down for sacrificial posts, let this many kusa-grasses be reaped for the sacred grass." And those who are his slaves, or servants, or labourers, they too, threatened by punishment, threatened by fear, with tearful faces, weeping, make the preparations. Thus a person is self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others.

177. And how is a person neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others? He, being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine.

Here a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Tathāgata. Endowed with that acquisition of faith, he considers thus: "The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?" At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.

178. Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, he abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings.

Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing.

Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice.

Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world.

Having abandoned divisive speech, he abstains from divisive speech; having heard something here, he does not repeat it elsewhere to divide these people, or having heard something elsewhere, he does not repeat it here to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.

Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people.

Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.

179. He abstains from damaging seed and plant life, he eats only one meal a day, abstaining from eating at night, abstaining from food at improper times, he abstains from watching dancing, singing, music and shows, he abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations, he abstains from using high and luxurious beds, he abstains from accepting gold and silver.

He abstains from accepting raw grain, he abstains from accepting raw meat, he abstains from accepting women and girls, he abstains from accepting male and female slaves, he abstains from accepting goats and sheep, he abstains from accepting fowl and swine, he abstains from accepting elephants, cattle, horses and mares, he abstains from accepting fields and land, he abstains from running messages and errands, he abstains from buying and selling, he abstains from using false weights, false metals, and false measures, he abstains from cheating, deceiving, fraud and crooked dealings, he abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.

180. He is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him, just as a winged bird, wherever it flies, flies with its wings as its only burden. Just so a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness.

181. He, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear... etc... Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness.

182. He acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.

He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, endowed with this noble contentment, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness; having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse; having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

183. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration; with the fading away of rapture, he dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: "One who is equanimous and mindful, one who dwells in happiness" - he enters and dwells in the third meditative absorption; with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.

When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - "There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here." Thus with aspects and terms he recollects manifold past lives.

184. When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - "These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world." Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions.

185. When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the practice leading to the cessation of suffering"; he understands as it really is: "These are the mental corruptions"; he understands as it really is: "This is the origin of mental corruptions"; he understands as it really is: "This is the cessation of mental corruptions"; he understands as it really is: "This is the practice leading to the cessation of mental corruptions." For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." Thus a person is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others. He, being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine.

186. And what person is with lust? Whatever person for whom lust has not been abandoned, this is called a person "with lust".

And what person is with hate? Whatever person for whom hate has not been abandoned, this is called a person "with hate".

And what person is with delusion? Whatever person for whom delusion has not been abandoned, this is called a person "with delusion".

And what person is with conceit? Whatever person for whom conceit has not been abandoned, this is called a person "with conceit".

187. And how is a person an obtainer of internal serenity of mind, but not an obtainer of insight into phenomena through higher wisdom? Here a certain person is an obtainer of attainments accompanied by fine-material or accompanied by immaterial, but not an obtainer of the supramundane path or fruition. Thus a person is an obtainer of internal serenity of mind, but not an obtainer of insight into phenomena through higher wisdom.

And how is a person an obtainer of insight into phenomena through higher wisdom, but not an obtainer of internal serenity of mind? Here a certain person is an obtainer of the supramundane path or fruition, but not an obtainer of attainments accompanied by fine-material or accompanied by immaterial. Thus a person is an obtainer of insight into phenomena through higher wisdom, but not an obtainer of internal serenity of mind.

And how is a person both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom? Here a certain person is an obtainer of attainments accompanied by fine-material or accompanied by immaterial, and an obtainer of the supramundane path or fruition. Thus a person is both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

And how is a person neither an obtainer of internal serenity of mind nor an obtainer of insight into phenomena through higher wisdom? Here a certain person is neither an obtainer of attainments accompanied by fine-material or accompanied by immaterial, nor an obtainer of the supramundane path or fruition. Thus a person is neither an obtainer of internal serenity of mind nor an obtainer of insight into phenomena through higher wisdom.

188. And what person goes along with the stream? Here a certain person indulges in sensual pleasures and does evil action. This is called a person "one who goes along with the stream".

And what person goes against the stream? Here a certain person does not indulge in sensual pleasures and does not do evil action. He, together with suffering, together with displeasure, with tearful face, weeping, lives the holy life that is complete and pure. This is called a person "one who goes against the stream".

And what person is of established self? Here a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This is called a person "of established self".

And what person has crossed over, gone beyond, the brahmin stands on dry ground? Here a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This is called a person who has crossed over, gone beyond, the brahmin stands on dry ground.

189. And how is a person of little learning not possessed of learning? Here a certain person has little learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, not having understood the meaning and not having understood the Teaching of that little learning, is not practising in accordance with the Teaching. Thus a person is of little learning not possessed of learning.

And how is a person of little learning possessed of learning? Here a certain person has little learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, having understood the meaning and having understood the Teaching of that little learning, is practising in accordance with the Teaching. Thus a person is of little learning possessed of learning.

And how is a person very learned not possessed of learning? Here a certain person has much learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, not having understood the meaning and not having understood the Teaching of that much learning, is not practising in accordance with the Teaching. Thus a person is very learned not possessed of learning.

And how is a person very learned possessed of learning? Here a certain person has much learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, having understood the meaning and having understood the Teaching of that much learning, is practising in accordance with the Teaching. Thus a person is very learned possessed of learning.

190. And what person is the unshakeable ascetic? Here a certain person, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. This is called a person "the unshakeable ascetic".

And what person is the lotus ascetic? Here a certain person, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering. This is called a person "the lotus ascetic".

And what person is the white lotus ascetic? Here a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This is called a person "the white lotus ascetic".

And what person is the delicate ascetic among ascetics? Here a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This is called a person "the delicate ascetic among ascetics".

The Exposition of Fours.

5.

Designation of Individuals by the Fives

191. There, that person who commits violations and is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder, he should be addressed thus - "For the venerable one, mental corruptions born of violation exist, mental corruptions due to remorse increase. It would be good indeed if the venerable one, having abandoned the mental corruptions born of violation, having dispelled the mental corruptions due to remorse, would develop the mind and wisdom. Thus the venerable one will become equal to that fifth person."

There, that person who commits violations but is not remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder, he should be addressed thus - "For the venerable one, mental corruptions born of violation exist, mental corruptions due to remorse do not increase. It would be good indeed if the venerable one, having abandoned the mental corruptions born of violation, would develop the mind and wisdom. Thus the venerable one will become equal to that fifth person."

There, that person who does not commit violations but is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder, he should be addressed thus - "For the venerable one, mental corruptions born of violation do not exist, mental corruptions due to remorse increase. It would be good indeed if the venerable one, having dispelled the mental corruptions due to remorse, would develop the mind and wisdom. Thus the venerable one will become equal to that fifth person."

There, that person who does not commit violations and is not remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those evil unwholesome mental states cease without remainder, he should be addressed thus - "For the venerable one, mental corruptions born of violation do not exist, mental corruptions due to remorse do not increase. It would be good indeed if the venerable one would develop the mind and wisdom. Thus the venerable one will become equal to that fifth person." These four persons, being thus exhorted by that fifth person, being thus instructed, gradually attain the elimination of mental corruptions.

192. And how does a person despise after giving? Here a certain person gives to another person the requisites of robes, almsfood, lodging and medicine for the sick, and he thinks thus – "I give, this one receives," and having given, he despises that one. Thus a person despises after giving.

And how does a person despise through living together? Here a certain person lives together with another person for two or three years, and he despises that one through living together. Thus a person despises through living together.

And how is a person credulous? Here a certain person, when praise or blame of another is being spoken, quickly believes it. Thus a person is credulous.

And how is a person fickle? Here a certain person has fleeting faith, fleeting devotion, fleeting affection, fleeting confidence. Thus a person is fickle.

And how is a person dull and stupid? Here a certain person does not know wholesome and unwholesome mental states, does not know blameworthy and blameless mental states, does not know inferior and superior mental states, does not know mental states that have dark and bright counterparts. Thus a person is dull and stupid.

193. Therein, what are the five persons similar to warriors? Five warriors – here a certain warrior, having seen just the cloud of dust, sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too is a certain warrior here. This is the first warrior existing and found in the world.

Furthermore, here a certain warrior overcomes the cloud of dust, and yet, having seen just the top of the standard, he sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too is a certain warrior here. This is the second warrior existing and found in the world.

Furthermore, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard, and yet, having heard just the tumult, he sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too is a certain warrior here. This is the third warrior existing and found in the world.

Furthermore, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult, and yet in the striking he is struck and is repelled. Such too is a certain warrior here. This is the fourth warrior existing and found in the world.

Furthermore, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult, overcomes the striking. He, having conquered that battle, victorious in battle, dwells in that very battlefield. Such too is a certain warrior here. This is the fifth warrior existing and found in the world. These five warriors are existing and found in the world.

194. Just so, there are these five persons comparable to warriors existing and found among monks. Which five? Here a certain monk, having seen just the cloud of dust, sinks down, loses heart, does not stand firm, is not able to maintain the holy life, having declared weakness in the training, having rejected the training, returns to the lower life. What is his cloud of dust? Here a monk hears – "In such and such a village or town there is a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion." He, having heard that, sinks down, loses heart, does not stand firm, is not able to maintain the holy life, having declared weakness in the training, having rejected the training, returns to the lower life. This is his cloud of dust.

Just as that warrior, having seen just the cloud of dust, sinks down, loses heart, does not stand firm, is not able to enter the battle, this person is similar to that. Such too is a certain person here. This is the first person comparable to a warrior existing and found among monks.

195. Furthermore, here a certain monk overcomes the cloud of dust, and yet, having seen merely the top of the standard, he sinks down, becomes dejected, does not stand firm, is not able to maintain the holy life, having declared weakness in the training, having rejected the training, returns to the lower life. What is his top of the standard? Here a monk does not indeed hear - "In such and such a village or town there is a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion," but he himself sees a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion. Having seen her, he sinks down, becomes dejected, does not stand firm, is not able to maintain the holy life, having declared weakness in the training, having rejected the training, returns to the lower life. This is his top of the standard.

Just as that warrior overcomes the cloud of dust, and yet, having seen merely the top of the standard, he sinks down, becomes dejected, does not stand firm, is not able to enter the battle, this person is similar to that. Such too is a certain person here. This is the second person comparable to a warrior existing and found among monks.

196. Furthermore, here a certain monk overcomes the cloud of dust, overcomes the top of the standard, and yet, having heard merely the tumult, he sinks down, becomes dejected, does not stand firm, is not able to maintain the holy life, having declared weakness in the training, having rejected the training, returns to the lower life. What is his tumult? Here a woman, having approached a monk who has gone to the forest or gone to the root of a tree or gone to an empty house, laughs at him, talks to him, laughs aloud, mocks him. He, being laughed at, being talked to, being laughed at aloud, being mocked by a woman, sinks down, becomes dejected, does not stand firm, is not able to maintain the holy life, having declared weakness in the training, having rejected the training, returns to the lower life. This is his tumult.

Just as that warrior overcomes the cloud of dust, overcomes the top of the standard, and yet, having heard just the tumult, he sinks down, loses heart, does not stand firm, is not able to enter the battle, this person is similar to that. Such too is a certain person here. This is the third person comparable to a warrior existing and found among monks.

197. Furthermore, here a certain monk overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult, and yet in the battle he is struck and is repelled. What is his battle? Here a woman, having approached a monk who has gone to the forest, or gone to the root of a tree, or gone to an empty house, sits down on him, lies down on him, overpowers him. He, being sat upon by the woman, being lain upon, being overpowered, without rejecting the training, without declaring his weakness, engages in sexual intercourse. This is his battle.

Just as that warrior overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult, and yet in the battle he is struck and is repelled, this person is similar to that. Such too is a certain person here. This is the fourth person comparable to a warrior existing and found among monks.

198. Furthermore, here a certain monk overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult, overcomes the striking. He, having conquered that battle, victorious in battle, dwells in that very battlefield. What is his victory in battle? Here a woman, having approached a monk who has gone to the forest, or gone to the root of a tree, or gone to an empty house, sits down on him, lies down on him, overpowers him. He, being sat upon by the woman, being lain upon, being overpowered, having disentangled himself, having freed himself, departs wherever he wishes.

He resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness; having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse; having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption.

When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the practice leading to the cessation of suffering"; he understands as it really is: "These are the mental corruptions"; he understands as it really is: "This is the origin of mental corruptions"; he understands as it really is: "This is the cessation of mental corruptions"; he understands as it really is: "This is the practice leading to the cessation of mental corruptions."

For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." This is his victory in battle. Just as that warrior overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult, overcomes the striking, and having conquered that battle, victorious in battle, dwells in that very battlefield, this person is similar to that. Such too is a certain person here. This is the fifth person comparable to a warrior existing and found among monks. These are the five persons comparable to warriors existing and found among monks.

199. Therein, what are the five almsfood eaters? One is an almsfood eater due to dullness and sheer delusion; one is an almsfood eater having evil desires, overcome by desire; one is an almsfood eater due to madness and mental distraction; one is an almsfood eater thinking "It is praised by Buddhas and disciples of Buddhas"; but one is an almsfood eater in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just this being the purpose. Therein, that almsfood eater who is an almsfood eater in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just this being the purpose, this one of these five almsfood eaters is the foremost and the best and the chief and the highest and the most excellent.

Just as from a cow comes milk, from milk comes curds, from curds comes butter, from butter comes ghee, from ghee comes the cream of ghee, and therein the cream of ghee is declared the foremost; just so, that almsfood eater who is an almsfood eater in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just this being the purpose, this one of these five almsfood eaters is the foremost and the best and the chief and the highest and the most excellent. These are the five almsfood eaters.

200. Therein, what are the five who eat after the meal? Etc. Five one-session eaters, etc. Five wearers of rag-robes, etc. Five three-robe wearers, etc. Five forest-dwellers, etc. Five tree-root dwellers, etc. Five dwellers in the open air, etc. Five who remain in a sitting position, etc. Five who use whatever seat is assigned, etc.

201. Therein, what are the five cemetery dwellers? One is a cemetery dweller due to dullness and sheer delusion; one is a cemetery dweller having evil desires, overcome by desire; one is a cemetery dweller due to madness and mental distraction; one is a cemetery dweller thinking "It is praised by Buddhas and disciples of Buddhas"; but one is a cemetery dweller in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just this being the purpose. Therein, that cemetery dweller who is a cemetery dweller in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just this being the purpose, this one of these five cemetery dwellers is the foremost and the best and the chief and the highest and the most excellent.

Just as from a cow comes milk, from milk comes curds, from curds comes butter, from butter comes ghee, from ghee comes the cream of ghee, and therein the cream of ghee is declared the foremost; just so, that cemetery dweller who is a cemetery dweller in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just this being the purpose, this one of these five cemetery dwellers is the foremost and the best and the chief and the highest and the most excellent. These are the five cemetery dwellers.

The Exposition of Fives.

6.

Designation of Individuals by the Sixes

202. Therein, whatever person by himself awakens to the truths regarding phenomena not heard before, and therein attains omniscience and mastery over the powers, the Perfectly Self-awakened One should be seen by that.

Therein, whatever person by himself awakens to the truths regarding phenomena not heard before, but therein does not attain omniscience nor mastery over the powers, the Paccekabuddha should be seen by that.

Therein, whatever person does not by himself awaken to the truths regarding phenomena not heard before, but in this very life makes an end of suffering and attains the perfections of a disciple, Sāriputta and Moggallāna should be seen by that.

Therein, whatever person does not by himself awaken to the truths regarding phenomena not heard before, but in this very life makes an end of suffering, and does not attain the perfections of a disciple, the remaining Worthy Ones should be seen by that.

Therein, whatever person does not by himself awaken to the truths regarding phenomena not heard before, and does not in this very life make an end of suffering, but is a non-returner, one who does not come back to this state of being, the non-returner should be seen by that.

Therein, whatever person does not by himself awaken to the truths regarding phenomena not heard before, and does not in this very life make an end of suffering, but is one who comes back to this state of being, the stream-enterer and once-returner should be seen by that.

The Exposition of Sixes.

7.

Designation of Individuals by the Sevens

203. And how is a person once submerged one who remains submerged? Here a certain person is endowed with exclusively dark unwholesome mental states. Thus a person once submerged remains submerged.

And how is a person one who having emerged, sinks down? Here a certain person emerges: "Good is faith in wholesome mental states, good is shame in wholesome mental states, good is moral fear in wholesome mental states, good is energy in wholesome mental states, good is wisdom in wholesome mental states." That faith of his neither remains nor grows, it only diminishes; that shame of his neither remains nor grows, it only diminishes; that moral fear of his neither remains nor grows, it only diminishes; that energy of his neither remains nor grows, it only diminishes; that wisdom of his neither remains nor grows, it only diminishes. Thus a person having emerged, sinks down.

And how is a person one who having emerged, remains standing? Here a certain person emerges: "Good is faith in wholesome mental states, good is shame in wholesome mental states, good is moral fear in wholesome mental states, good is energy in wholesome mental states, good is wisdom in wholesome mental states." That faith of his neither diminishes nor grows, it remains stable; that shame of his neither diminishes nor grows, it remains stable; that moral fear of his neither diminishes nor grows, it remains stable; that energy of his neither diminishes nor grows, it remains stable; that wisdom of his neither diminishes nor grows, it remains stable. Thus a person having emerged, remains standing.

And how is a person one who having emerged, sees with insight and looks around? Here a certain person emerges: "Good is faith in wholesome mental states, good is shame in wholesome mental states, good is moral fear in wholesome mental states, good is energy in wholesome mental states, good is wisdom in wholesome mental states." He, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Thus a person having emerged, sees with insight and looks around.

And how is a person one who having emerged, crosses over? Here a certain person emerges: "Good is faith in wholesome mental states, good is shame in wholesome mental states, good is moral fear in wholesome mental states, good is energy in wholesome mental states, good is wisdom in wholesome mental states." He, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering. Thus a person having emerged, crosses over.

And how is a person one who having emerged, has gained a foothold? Here a certain person emerges: "Good is faith in wholesome mental states, good is shame in wholesome mental states, good is moral fear in wholesome mental states, good is energy in wholesome mental states, good is wisdom in wholesome mental states." He, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Thus a person having emerged, has gained a foothold.

And how is a person one who having emerged, has crossed over, gone beyond, the brahmin stands on dry ground? Here a certain person emerges: "Good is faith in wholesome mental states, good is shame in wholesome mental states, good is moral fear in wholesome mental states, good is energy in wholesome mental states, good is wisdom in wholesome mental states." He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus a person having emerged, has crossed over, gone beyond, the brahmin stands on dry ground.

204. And what person is liberated in both ways? Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, his mental corruptions are completely eliminated. This is called a person liberated in both ways.

205. And what person is liberated by wisdom... etc... a body-witness... one attained to right view... one liberated by faith... a follower of the Teaching...

206. And what person is a faith-follower? Whatever person practising for the realisation of the fruition of stream-entry whose faith faculty is exceeding, develops the noble path preceded by faith, conveyed by faith. This is called a person who is a faith-follower. A person practising for the realisation of the fruition of stream-entry is a faith-follower; established in the fruit, one is liberated-by-faith.

The Exposition of Sevens.

8.

Designation of Individuals by the Eights

207. Therein, what are the four persons who are possessors of the path, four persons who are possessors of fruition? A stream-enterer, one practising for the realisation of the fruition of stream-entry; a once-returner, one practising for the realisation of the fruition of once-returning; a non-returner, one practising for the realisation of the fruition of non-returning; a Worthy One, one practising for the realisation of the fruition of arahantship; these are the four persons who are possessors of the path, these are the four persons who are possessors of fruition.

The Exposition of Eights.

9.

Designation of Individuals by the Nines

208. And what person is a Perfectly Self-awakened One? Here a certain person by himself awakens to the truths regarding phenomena not heard before, and therein attains omniscience and mastery over the powers. This is called a person who is a Perfectly Self-awakened One.

And what person is a Paccekabuddha? Here a certain person by himself awakens to the truths regarding phenomena not heard before, but therein does not attain omniscience nor mastery over the powers. This is called a person who is a Paccekabuddha.

And what person is liberated in both ways? Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, his mental corruptions are completely eliminated. This is called a person liberated in both ways.

And what person is liberated by wisdom? Here a certain person does not indeed touch with the body and dwell in the eight deliverances, yet having seen with wisdom, his mental corruptions are completely eliminated. This is called a person liberated by wisdom.

And what person is a body-witness? Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, some of his mental corruptions are completely eliminated. This is called a person who is a body-witness.

And what person is one attained to right view? Here a certain person understands as it really is: "This is suffering"... etc... understands as it really is: "This is the practice leading to the cessation of suffering", and the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom, and having seen with wisdom, some of his mental corruptions are completely eliminated. This is called a person who is one attained to right view.

And what person is liberated-by-faith? Here a certain person understands as it really is: "This is suffering"... etc... understands as it really is: "This is the practice leading to the cessation of suffering", and the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom, and having seen with wisdom, some of his mental corruptions are completely eliminated, but not as in the case of one attained to right view. This is called a person who is liberated-by-faith.

And what person is a follower of the Teaching? Whatever person practising for the realisation of the fruition of stream-entry whose wisdom faculty is exceeding, develops the noble path preceded by wisdom, conveyed by wisdom. This is called a person who is a follower of the Teaching. A person practising for the realisation of the fruition of stream-entry is a follower of the Teaching; established in the fruit, one is attained to right view.

And what person is a faith-follower? Whatever person practising for the realisation of the fruition of stream-entry whose faith faculty is exceeding, develops the noble path preceded by faith, conveyed by faith. This is called a person who is a faith-follower. A person practising for the realisation of the fruition of stream-entry is a faith-follower; established in the fruit, one is liberated-by-faith.

The Exposition of Nines.

10.

Designation of Individuals by the Tens

209. For which five is the goal here? For one with seven rebirths at the utmost, for a family-to-family goer, for one who has sown the seed of rebirth one last time, for a once-returner, and whoever is a Worthy One in this very life - for these five the goal is here.

For which five is the goal having left here? For an attainer of final nibbāna in the interval, for an attainer of final nibbāna after the interval, for an attainer of final nibbāna without exertion, for an attainer of final nibbāna through exertion, for an upstream-goer heading toward the Akaniṭṭha realm - for these five the goal is having left here.

To that extent is the designation of human types.

The Exposition of Tens.

The Treatise on the Designation of Human Types is finished.