Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Fully Self-Enlightened One.

Abhidhammapiṭake

In the Abhidhamma Piṭaka

Puggalapaññattipāḷi

The Designation of Persons

Mātikā

The Outline

1. Ekakauddeso

1. The Singular Section

1. Cha [Pg.101] paññattiyo – khandhapaññatti, āyatanapaññatti, dhātupaññatti, saccapaññatti, indriyapaññatti, puggalapaññattīti.

1. There are six designations: the designation of aggregates, the designation of sense-bases, the designation of elements, the designation of truths, the designation of faculties, and the designation of persons.

2. Kittāvatā khandhānaṃ khandhapaññatti? Yāvatā pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; ettāvatā khandhānaṃ khandhapaññatti.

2. To what extent is there the designation of aggregates? To the extent that there are the five aggregates—the form aggregate, the feeling aggregate, the perception aggregate, the volitional formations aggregate, and the consciousness aggregate; to this extent there is the designation of aggregates.

3. Kittāvatā āyatanānaṃ āyatanapaññatti? Yāvatā dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ; ettāvatā āyatanānaṃ āyatanapaññatti.

3. To what extent is there the designation of sense-bases? To the extent that there are the twelve sense-bases—the eye base, the form base, the ear base, the sound base, the nose base, the smell base, the tongue base, the taste base, the body base, the tangible object base, the mind base, and the mental-object base; to this extent there is the designation of sense-bases.

4. Kittāvatā dhātūnaṃ dhātupaññatti? Yāvatā aṭṭhārasa dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu; ettāvatā dhātūnaṃ dhātupaññatti.

4. To what extent is there the designation of elements? To the extent that there are the eighteen elements—the eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the smell element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tangible object element, the body-consciousness element; the mind element, the mental-object element, and the mind-consciousness element; to this extent there is the designation of elements.

5. Kittāvatā [Pg.102] saccānaṃ saccapaññatti? Yāvatā cattāri saccāni – dukkhasaccaṃ, samudayasaccaṃ, nirodhasaccaṃ, maggasaccaṃ; ettāvatā saccānaṃ saccapaññatti.

5. To what extent is there the designation of truths? To the extent that there are the four truths—the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path; to this extent there is the designation of truths.

6. Kittāvatā indriyānaṃ indriyapaññatti? Yāvatā bāvīsatindriyāni – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ; ettāvatā indriyānaṃ indriyapaññatti.

6. To what extent is there the designation of faculties? To the extent that there are 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 pleasure faculty, the pain faculty, the joy faculty, the sorrow faculty, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of the thought, 'I shall know the unknown', the faculty of final knowledge, and the faculty of one who has final knowledge; to this extent there is the designation of faculties.

7. Kittāvatā puggalānaṃ puggalapaññatti?

7. To what extent is there the designation of persons?

(1) Samayavimutto

(1) One liberated on occasion

(2) Asamayavimutto

(2) One liberated without occasion

(3) Kuppadhammo

(3) One of a shakeable nature

(4) Akuppadhammo

(4) One of an unshakeable nature

(5) Parihānadhammo

(5) One who is of a nature to decline

(6) Aparihānadhammo

(6) One who is not of a nature to decline

(7) Cetanābhabbo

(7) One capable of exertion

(8) Anurakkhaṇābhabbo

(8) One capable of safeguarding

(9) Puthujjano

(9) A worldling

(10) Gotrabhū

(10) One who changes lineage

(11) Bhayūparato

(11) One who refrains through fear

(12) Abhayūparato

(12) One who refrains not through fear

(13) Bhabbāgamano

(13) One capable of attainment

(14) Abhabbāgamano

(14) One incapable of attainment

(15) Niyato

(15) One who is fixed

(16) Aniyato

(16) One who is not fixed

(17) Paṭipannako [Pg.103]

(17) One practicing the path

(18) Phaleṭhito

(18) One established in the fruit

(19) Samasīsī

(19) One who is equal-headed

(20) Ṭhitakappī

(20) One who endures for an aeon

(21) Ariyo

(21) A noble one

(22) Anariyo

(22) An ignoble one

(23) Sekkho

(23) A trainee

(24) Asekkho

(24) One beyond training

(25) Nevasekkhanāsekkho

(25) One who is neither a trainee nor beyond training

(26) Tevijjo

(26) One endowed with the threefold knowledge

(27) Chaḷabhiñño

(27) One endowed with the six higher knowledges

(28) Sammāsambuddho

(28) A Perfectly Enlightened One

(29) Paccekasambuddho

A Solitary Enlightened One

(30) Ubhatobhāgavimutto

One liberated in both ways

(31) Paññāvimutto

One liberated by wisdom

(32) Kāyasakkhī

A body-witness

(33) Diṭṭhippatto

One who has attained to the view

(34) Saddhāvimutto

One liberated by conviction

(35) Dhammānusārī

A Dhamma-follower

(36) Saddhānusārī

A conviction-follower

(37) Sattakkhattuparamo

One with at most seven more rebirths

(38) Kolaṅkolo

One who goes from clan to clan

(39) Ekabījī

A one-seeder

(40) Sakadāgāmī [Pg.104]

A once-returner

(41) Anāgāmī

A non-returner

(42) Antarāparinibbāyī

One who attains Parinibbāna in the interim

(43) Upahaccaparinibbāyī

One who attains Parinibbāna upon reaching

(44) Asaṅkhāraparinibbāyī

One who attains Parinibbāna without exertion

(45) Sasaṅkhāraparinibbāyī

One who attains Parinibbāna with exertion

(46) Uddhaṃsotoakaniṭṭhagāmī

An upstream-goer bound for the Akaniṭṭha realm

(47) Sotāpanno

A stream-enterer

(48) Sotāpattiphalasacchikiriyāya paṭipanno

One practicing for the realization of the fruit of stream-entry

(49) Sakadāgāmī

A once-returner

(50) Sakadāgāmiphalasacchikiriyāya paṭipanno

One practicing for the realization of the fruit of once-returning

(51) Anāgāmī

A non-returner

(52) Anāgāmiphalasacchikiriyāya paṭipanno

One practicing for the realization of the fruit of non-returning

(53) Arahā

An Arahant

(54) Arahattaphalasacchikiriyāya paṭipanno

One practicing for the realization of the fruit of Arahantship

Ekakaṃ.

The Section of Ones.

2. Dukauddeso

2. The Matrix of Pairs

8. Dve puggalā –

8. Two kinds of individuals:

(1) Kodhano ca, upanāhī ca.

The angry one and the grudge-bearer.

(2) Makkhī ca, paḷāsī ca.

The denigrator and the rivalrous one.

(3) Issukī ca, maccharī ca.

The envious one and the miserly one.

(4) Saṭho ca, māyāvī ca.

The fraudulent one and the schemer.

(5) Ahiriko [Pg.105] ca, anottappī ca.

The shameless one and the one with no fear of wrongdoing.

(6) Dubbaco ca, pāpamitto ca.

The one difficult to admonish and the one with bad friends.

(7) Indriyesu aguttadvāro ca, bhojane amattaññū ca.

The one with unguarded doors in the sense faculties and the one who is immoderate in eating.

(8) Muṭṭhassati ca, asampajāno ca.

The one with lapsed mindfulness and the one who lacks clear comprehension.

(9) Sīlavipanno ca, diṭṭhivipanno ca.

The one corrupt in virtue and the one corrupt in view.

(10) Ajjhattasaṃyojano ca, bahiddhāsaṃyojano ca.

The one with internal fetters and the one with external fetters.

(11) Akkodhano ca, anupanāhī ca.

The one who is not angry and the one who does not bear a grudge.

(12) Amakkhī ca, apaḷāsī ca.

The person who is not ungrateful and the person who is not disparaging.

(13) Anissukī ca, amaccharī ca.

The person who is not envious and the person who is not miserly.

(14) Asaṭho ca, amāyāvī ca.

The person who is not fraudulent and the person who is not scheming.

(15) Hirimā ca, ottappī ca.

The person who has moral shame and the person who has moral dread.

(16) Suvaco ca, kalyāṇamitto ca.

The person who is easy to admonish and the person who has good friends.

(17) Indriyesu guttadvāro ca, bhojane mattaññū ca.

The person with guarded sense faculties and the person who is moderate in eating.

(18) Upaṭṭhitassati ca, sampajāno ca.

The person with established mindfulness and the person who has clear comprehension.

(19) Sīlasampanno ca, diṭṭhisampanno ca.

The person who is accomplished in virtue and the person who is accomplished in view.

(20) Dve puggalā dullabhā lokasmiṃ.

Two persons are rare in the world.

(21) Dve puggalā duttappayā.

Two persons are hard to please.

(22) Dve puggalā sutappayā.

Two persons are easily satisfied.

(23) Dvinnaṃ puggalānaṃ āsavā vaḍḍhanti.

For two persons, the taints increase.

(24) Dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti.

For two persons, the taints do not increase.

(25) Hīnādhimutto ca, paṇītādhimutto ca.

The person with inferior inclinations and the person with sublime inclinations.

(26) Titto ca, tappetā ca.

The person who is satisfied and the person who causes satisfaction.

Dukaṃ.

The Dyad.

3. Tikauddeso

3. Exposition of the Triads

9. Tayo [Pg.106] puggalā –

9. Three persons:

(1) Nirāso, āsaṃso, vigatāso.

The person without longing, the person with longing, and the person whose longing has departed.

(2) Tayo gilānūpamā puggalā.

Three persons comparable to a sick person.

(3) Kāyasakkhī, diṭṭhippatto, saddhāvimutto.

The body-witness, the one attained-to-view, and the one liberated by faith.

(4) Gūthabhāṇī, pupphabhāṇī, madhubhāṇī.

The person whose speech is like excrement, the person whose speech is like a flower, and the person whose speech is like honey.

(5) Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo.

A person with a mind like a festering sore, a person with a mind like lightning, and a person with a mind like a diamond.

(6) Andho, ekacakkhu, dvicakkhu.

The blind person, the one-eyed person, and the two-eyed person.

(7) Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo.

The person with overturned wisdom, the person with lap-wisdom, and the person with broad wisdom.

(8) Atthekacco puggalo kāmesu ca bhavesu ca avītarāgo, atthekacco puggalo kāmesu vītarāgo bhavesu avītarāgo, atthekacco puggalo kāmesu ca bhavesu ca vītarāgo.

There is a certain person who is not free from passion for sensual pleasures and for existences; there is a certain person who is free from passion for sensual pleasures but not free from passion for existences; and there is a certain person who is free from passion for sensual pleasures and for existences.

(9) Pāsāṇalekhūpamo puggalo, pathavilekhūpamo puggalo, udakalekhūpamo puggalo.

The person comparable to a line on rock, the person comparable to a line on earth, and the person comparable to a line on water.

(10) Tayo potthakūpamā puggalā.

Three persons comparable to linen cloths.

(11) Tayo kāsikavatthūpamā puggalā.

Three persons comparable to cloths from Kāsī.

(12) Suppameyyo, duppameyyo, appameyyo.

The person who is easily measured, the person who is difficult to measure, and the person who is immeasurable.

(13) Atthekacco puggalo na sevitabbo na bhajitabbo na payirupāsitabbo, atthekacco puggalo sevitabbo bhajitabbo payirupāsitabbo, atthekacco puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.

There is a certain person who is not to be associated with, not to be cultivated, and not to be attended upon; there is a certain person who is to be associated with, to be cultivated, and to be attended upon; and there is a certain person who, after being respected and venerated, is to be associated with, to be cultivated, and to be attended upon.

(14) Atthekacco [Pg.107] puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo, atthekacco puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo; atthekacco puggalo sevitabbo bhajitabbo payirupāsitabbo.

There is a certain person who is to be loathed, not to be associated with, not to be cultivated, and not to be attended upon; there is a certain person who is to be regarded with equanimity, not to be associated with, not to be cultivated, and not to be attended upon; and there is a certain person who is to be associated with, to be cultivated, and to be attended upon.

(15) Atthekacco puggalo sīlesu paripūrakārī, samādhismiṃ mattaso kārī, paññāya mattaso kārī; atthekacco puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī; atthekacco puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī.

There is a certain person who is a full practitioner in virtue, a moderate practitioner in concentration, and a moderate practitioner in wisdom; there is a certain person who is a full practitioner in virtue and a full practitioner in concentration, but a moderate practitioner in wisdom; and there is a certain person who is a full practitioner in virtue, a full practitioner in concentration, and a full practitioner in wisdom.

(16) Tayo satthāro.

Three teachers.

(17) Aparepi tayo satthāro.

Also, three other teachers.

Tikaṃ.

The Triad.

4. Catukkauddeso

4. Exposition of the Fours

10. Cattāro puggalā –

10. Four persons:

(1) Asappuriso, asappurisena asappurisataro, sappuriso, sappurisena sappurisataro.

An ignoble person, one more ignoble than an ignoble person; a noble person, one more noble than a noble person.

(2) Pāpo, pāpena pāpataro, kalyāṇo, kalyāṇena kalyāṇataro.

An evil person, one more evil than an evil person; a virtuous person, one more virtuous than a virtuous person.

(3) Pāpadhammo, pāpadhammena pāpadhammataro, kalyāṇadhammo, kalyāṇadhammena kalyāṇadhammataro.

A person of evil conduct; one of more evil conduct than a person of evil conduct; a person of good conduct; one of better conduct than a person of good conduct.

(4) Sāvajjo, vajjabahulo, appavajjo, anavajjo.

A blameworthy person; one full of blame; one with little blame; a blameless person.

(5) Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo.

One who understands upon a brief exposition; one who understands upon a detailed explanation; one who requires guidance; one for whom the text is the absolute limit.

(6) Yuttappaṭibhāno[Pg.108], no muttappaṭibhāno, muttappaṭibhāno, no yuttappaṭibhāno, yuttappaṭibhāno ca muttappaṭibhāno ca, neva yuttappaṭibhāno no muttappaṭibhāno.

One whose exposition is coherent but not fluent; one whose exposition is fluent but not coherent; one whose exposition is both coherent and fluent; one whose exposition is neither coherent nor fluent.

(7) Cattāro dhammakathikā puggalā.

There are four types of persons who are speakers of the Dhamma.

(8) Cattāro valāhakūpamā puggalā.

There are four types of persons comparable to clouds.

(9) Cattāro mūsikūpamā puggalā.

There are four types of persons comparable to mice.

(10) Cattāro ambūpamā puggalā.

There are four types of persons comparable to mangoes.

(11) Cattāro kumbhūpamā puggalā.

There are four types of persons comparable to pots.

(12) Cattāro udakarahadūpamā puggalā.

There are four types of persons comparable to pools of water.

(13) Cattāro balībaddūpamā puggalā.

There are four types of persons comparable to bulls.

(14) Cattāro āsīvisūpamā puggalā.

There are four types of persons comparable to venomous snakes.

(15) Atthekacco puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hoti, atthekacco puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsitā hoti, atthekacco puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃsitā hoti, atthekacco puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃsitā hoti.

There is a certain person who, without investigating and without examining, speaks in praise of one who is unworthy of praise. There is a certain person who, without investigating and without examining, speaks in dispraise of one who is worthy of praise. There is a certain person who, without investigating and without examining, shows confidence in a matter that should not inspire confidence. There is a certain person who, without investigating and without examining, shows a lack of confidence in a matter that should inspire confidence.

(16) Atthekacco puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsitā hoti, atthekacco puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsitā hoti, atthekacco puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃsitā hoti, atthekacco puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃsitā hoti.

There is a certain person who, after investigating and examining, speaks in dispraise of one who is unworthy of praise. There is a certain person who, after investigating and examining, speaks in praise of one who is worthy of praise. There is a certain person who, after investigating and examining, shows a lack of confidence in a matter that should not inspire confidence. There is a certain person who, after investigating and examining, shows confidence in a matter that should inspire confidence.

(17) Atthekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; atthekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā [Pg.109] hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; atthekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, atthekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

There is a certain person who speaks in dispraise of one who is unworthy of praise—factually, truthfully, and at the proper time—but does not speak in praise of one who is worthy of praise—factually, truthfully, and at the proper time. There is a certain person who speaks in praise of one who is worthy of praise—factually, truthfully, and at the proper time—but does not speak in dispraise of one who is unworthy of praise—factually, truthfully, and at the proper time. There is a certain person who speaks both in dispraise of one who is unworthy of praise—factually, truthfully, and at the proper time—and in praise of one who is worthy of praise—factually, truthfully, and at the proper time. There is a certain person who speaks neither in dispraise of one who is unworthy of praise—factually, truthfully, and at the proper time—nor in praise of one who is worthy of praise—factually, truthfully, and at the proper time.

(18) Uṭṭhānaphalūpajīvī no puññaphalūpajīvī, puññaphalūpajīvī no uṭṭhānaphalūpajīvī, uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca, neva uṭṭhānaphalūpajīvī no puññaphalūpajīvī.

One who lives by the fruit of effort, not by the fruit of merit; one who lives by the fruit of merit, not by the fruit of effort; one who lives by both the fruit of effort and the fruit of merit; one who lives by neither the fruit of effort nor the fruit of merit.

(19) Tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.

One from darkness destined for darkness; one from darkness destined for light; one from light destined for darkness; one from light destined for light.

(20) Oṇatoṇato, oṇatuṇṇato, uṇṇatoṇato, uṇṇatuṇṇato.

Low and tending lower; low and tending higher; high and tending lower; high and tending higher.

(21) Cattāro rukkhūpamā puggalā.

There are four types of persons comparable to trees.

(22) Rūpappamāṇo, rūpappasanno, ghosappamāṇo, ghosappasanno.

One who measures by form; one who is pleased by form; one who measures by sound; one who is pleased by sound.

(23) Lūkhappamāṇo, lūkhappasanno, dhammappamāṇo, dhammappasanno.

One who measures by austerity; one who is pleased by austerity; one who measures by the Dhamma; one who is pleased by the Dhamma.

(24) Atthekacco puggalo attahitāya paṭipanno hoti, no parahitāya; atthekacco puggalo parahitāya paṭipanno hoti, no attahitāya; atthekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca; atthekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.

There is a certain person who is practicing for his own welfare, but not for the welfare of others. There is a certain person who is practicing for the welfare of others, but not for his own welfare. There is a certain person who is practicing for both his own welfare and for the welfare of others. There is a certain person who is practicing neither for his own welfare nor for the welfare of others.

(25) Atthekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; atthekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; atthekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto[Pg.110], parantapo ca paraparitāpanānuyogamanuyutto; atthekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

There is a certain person who torments himself and is devoted to the practice of self-torment. There is a certain person who torments others and is devoted to the practice of tormenting others. There is a certain person who torments himself and is devoted to the practice of self-torment, and who torments others and is devoted to the practice of tormenting others. There is a certain person who neither torments himself nor is devoted to the practice of self-torment, and who neither torments others nor is devoted to the practice of tormenting others. That person, not tormenting himself and not tormenting others, right in this present life is without craving, extinguished, cooled, experiencing bliss, and dwells with a self that has become sublime.

(26) Sarāgo, sadoso, samoho, samāno.

One with lust; one with hatred; one with delusion; one with conceit.

(27) Atthekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya; atthekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa; atthekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa, lābhī ca adhipaññādhammavipassanāya; atthekacco puggalo neva lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

There is a certain person who obtains internal serenity of mind but does not obtain insight into phenomena through higher wisdom. There is a certain person who obtains insight into phenomena through higher wisdom but does not obtain internal serenity of mind. There is a certain person who obtains both internal serenity of mind and insight into phenomena through higher wisdom. There is a certain person who obtains neither internal serenity of mind nor insight into phenomena through higher wisdom.

(28) Anusotagāmī puggalo, paṭisotagāmī puggalo, ṭhitatto puggalo, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.

The person who goes with the stream; the person who goes against the stream; the person with a steadfast self; and the brāhmaṇa who has crossed over, gone to the far shore, and stands on high ground.

(29) Appassuto sutena anupapanno, appassuto sutena upapanno, bahussuto sutena anupapanno, bahussuto sutena upapanno.

One of little learning, not endowed with learning; one of little learning, endowed with learning; one of much learning, not endowed with learning; one of much learning, endowed with learning.

(30) Samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.

An unshakeable recluse; a red lotus recluse; a white lotus recluse; and among recluses, a most refined recluse.

Catukkaṃ.

The Group of Four.

5. Pañcakauddeso

5. The Section on Fives

11. Pañca puggalā –

11. There are five types of persons—

(1) Atthekacco puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā [Pg.111] akusalā dhammā aparisesā nirujjhanti. Atthekacco puggalo ārabhati na vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Atthekacco puggalo nārabhati vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Atthekacco puggalo nārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Atthekacco puggalo nārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

There is a certain person who commits an offense and is remorseful, and does not know as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. There is a certain person who commits an offense and is not remorseful, and does not know as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. There is a certain person who does not commit an offense and is remorseful, and does not know as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. There is a certain person who does not commit an offense and is not remorseful, and does not know as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. There is a certain person who does not commit an offense and is not remorseful, and knows as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder.

(2) Datvā avajānāti, saṃvāsena avajānāti, ādheyyamukho hoti, lolo hoti, mando momūho hoti.

Having given, he despises; through association, he despises; he is credulous; he is fickle; he is dull and deluded.

(3) Pañca yodhājīvūpamā puggalā.

Five persons comparable to professional soldiers.

(4) Pañca piṇḍapātikā.

Five who are alms-round-farers.

(5) Pañca khalupacchābhattikā.

Five who refuse food offered after having started to eat.

(6) Pañca ekāsanikā.

Five who are one-session-eaters.

(7) Pañca paṃsukūlikā.

Five who are refuse-rag-robe-wearers.

(8) Pañca tecīvarikā.

Five who are triple-robe-wearers.

(9) Pañca āraññikā.

Five who are forest-dwellers.

(10) Pañca rukkhamūlikā.

Five who are tree-root-dwellers.

(11) Pañca abbhokāsikā.

Five who are open-air-dwellers.

(12) Pañca nesajjikā.

Five who undertake the sitter's practice.

(13) Pañca yathāsanthatikā.

Five who are any-lodging-acceptors.

(14) Pañca sosānikā.

Five who are charnel-ground-dwellers.

Pañcakaṃ.

The Group of Five.

6. Chakkauddeso

6. The Section on Sixes

12. Cha [Pg.112] puggalā –

12. Six persons—

(1) Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, na ca tattha sabbaññutaṃ pāpuṇāti na ca balesu vasībhāvaṃ. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭhe ceva dhamme dukkhassantakaro hoti sāvakapāramiñca pāpuṇāti. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti, na ca sāvakapāramiṃ pāpuṇāti. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, anāgāmī hoti anāgantā itthattaṃ. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, āgāmī hoti āgantā itthattaṃ.

There is a certain person who, in regard to teachings unheard before, awakens by himself to the truths, and therein he attains omniscience and mastery over the powers. There is a certain person who, in regard to teachings unheard before, awakens by himself to the truths, but he does not therein attain omniscience nor mastery over the powers. There is a certain person who, in regard to teachings unheard before, does not awaken by himself to the truths, but he makes an end of suffering in this very life and attains the perfection of a disciple. There is a certain person who, in regard to teachings unheard before, does not awaken by himself to the truths, but he makes an end of suffering in this very life, yet does not attain the perfection of a disciple. There is a certain person who, in regard to teachings unheard before, does not awaken by himself to the truths, nor does he make an end of suffering in this very life; he is a non-returner, not coming back to this state of existence. There is a certain person who, in regard to teachings unheard before, does not awaken by himself to the truths, nor does he make an end of suffering in this very life; he is a returner, coming back to this state of existence.

Chakkaṃ.

The Group of Six.

7. Sattakauddeso

7. The Matrix of Sevens.

13. Satta puggalā –

13. Seven persons—

(1) Satta udakūpamā puggalā. Sakiṃ nimuggo nimuggova hoti, ummujjitvā nimujjati, ummujjitvā ṭhito hoti, ummujjitvā vipassati viloketi, ummujjitvā patarati, ummujjitvā paṭigādhappatto hoti, ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.

Seven persons with the simile of a swimmer: one who, having sunk once, remains sunk; one who, having emerged, sinks; one who, having emerged, stands still; one who, having emerged, looks intently and looks around; one who, having emerged, swims across; one who, having emerged, reaches a firm footing; one who, having emerged, has crossed over, has gone to the far shore, and as a brāhmaṇa, stands on the dry ground.

(2) Ubhatobhāgavimutto[Pg.113], paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

One liberated in both ways, one liberated by wisdom, a body-witness, one who has attained to the view, one liberated by faith, a Dhamma-follower, a faith-follower.

Sattakaṃ.

The Group of Sevens.

8. Aṭṭhakauddeso

8. The Matrix of Eights.

14. Aṭṭha puggalā –

14. Eight persons—

(1) Cattāro maggasamaṅgino, cattāro phalasamaṅgino puggalā.

Four persons endowed with the path, and four persons endowed with the fruit.

Aṭṭhakaṃ.

The Group of Eights.

9. Navakauddeso

9. The Matrix of Nines.

15. Nava puggalā –

15. Nine persons—

(1) Sammāsambuddho, paccekasambuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

The Perfectly Self-Enlightened One, a Paccekabuddha, one liberated in both ways, one liberated by wisdom, a body-witness, one who has attained to the view, one liberated by faith, a Dhamma-follower, a faith-follower.

Navakaṃ.

The Group of Nines.

10. Dasakauddeso

10. The Matrix of Tens.

16. Dasa puggalā –

16. Ten persons—

(1) Pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā.

Of five, the completion is here; of five, the completion is after having abandoned this existence.

Dasakaṃ.

The Group of Tens.

Puggalapaññattimātikā niṭṭhitā.

The Matrix of the Designation of Persons is completed.

Niddeso

Exposition

1. Ekakapuggalapaññatti

1. Designation of Persons: The Group of Ones

1. Katamo [Pg.114] ca puggalo samayavimutto? Idhekacco puggalo kālena kālaṃ samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘samayavimutto’’.

1. And which is the person liberated by occasion? Here, a certain person from time to time, on occasion, abides having attained the eight liberations with the body; and for him, having seen with wisdom, some cankers are destroyed. This person is called 'liberated by occasion'.

2. Katamo ca puggalo asamayavimutto? Idhekacco puggalo na heva kho kālena kālaṃ samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘asamayavimutto’’. Sabbepi ariyapuggalā ariye vimokkhe asamayavimuttā.

2. And which is the person liberated without occasion? Here, a certain person does not, from time to time and on occasion, dwell having touched the eight liberations with the body; but for him, having seen with wisdom, the taints are destroyed. This person is called 'liberated without occasion'. All noble persons are liberated without occasion in the noble liberation.

3. Katamo ca puggalo kuppadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Ṭhānaṃ kho panetaṃ vijjati, yaṃ tassa puggalassa pamādamāgamma tā samāpattiyo kuppeyyuṃ – ayaṃ vuccati puggalo ‘‘kuppadhammo’’.

3. And which is the person of a nature to be shaken? Here, a certain person is an obtainer of the attainments associated with form or the formless. But he is not an obtainer at will, nor an obtainer without difficulty; he does not enter and emerge whenever he wishes, just as he wishes, for as long as he wishes. There is this possibility, that on account of that person's negligence, those attainments might be shaken. This person is called 'of a nature to be shaken'.

4. Katamo ca puggalo akuppadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho nikāmalābhī hoti akicchalābhī akasiralābhī; yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Aṭṭhānametaṃ anavakāso yaṃ tassa puggalassa pamādamāgamma tā samāpattiyo kuppeyyuṃ – ayaṃ vuccati puggalo ‘‘akuppadhammo’’. Sabbepi ariyapuggalā ariye vimokkhe akuppadhammā.

4. And which is the person of an unshakable nature? Here, a certain person is an obtainer of the attainments associated with form or the formless. He is an obtainer at will, an obtainer without difficulty, an obtainer without trouble; he enters and emerges whenever he wishes, just as he wishes, for as long as he wishes. This is impossible, there is no opportunity, that on account of that person's negligence, those attainments might be shaken. This person is called 'of an unshakable nature'. All noble persons are of an unshakable nature in the noble liberation.

5. Katamo ca puggalo parihānadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na [Pg.115] yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Ṭhānaṃ kho panetaṃ vijjati, yaṃ so puggalo pamādamāgamma tāhi samāpattīhi parihāyeyya – ayaṃ vuccati puggalo ‘‘parihānadhammo’’.

5. And which is the person of a nature to decline? Here, a certain person is an obtainer of the attainments associated with form or the formless. But he is not an obtainer at will, not an obtainer without difficulty, not an obtainer without trouble; he does not enter and emerge whenever he wishes, just as he wishes, for as long as he wishes. There is this possibility, that on account of that person's negligence, he might decline from those attainments. This person is called 'of a nature to decline'.

6. Katamo ca puggalo aparihānadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho nikāmalābhī hoti akicchalābhī akasiralābhī; yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Aṭṭhānametaṃ anavakāso yaṃ so puggalo pamādamāgamma tāhi samāpattīhi parihāyeyya – ayaṃ vuccati puggalo ‘‘aparihānadhammo’’. Sabbepi ariyapuggalā ariye vimokkhe aparihānadhammā.

6. And which is the person of a nature not to decline? Here, a certain person is an obtainer of the attainments associated with form or the formless. He is an obtainer at will, an obtainer without difficulty, an obtainer without trouble; he enters and emerges whenever he wishes, just as he wishes, for as long as he wishes. This is impossible, there is no opportunity, that on account of that person's negligence, he might decline from those attainments. This person is called 'of a nature not to decline'. All noble persons are of a nature not to decline in the noble liberation.

7. Katamo ca puggalo cetanābhabbo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Sace anusañceteti, na parihāyati tāhi samāpattīhi. Sace na anusañceteti, parihāyati tāhi samāpattīhi – ayaṃ vuccati puggalo ‘‘cetanābhabbo’’.

7. And which is the person who is capable through volition? Here, a certain person is an obtainer of the attainments associated with form or the formless. But he is not an obtainer at will, not an obtainer without difficulty, not an obtainer without trouble; he does not enter and emerge whenever he wishes, just as he wishes, for as long as he wishes. If he makes an effort of will, he does not decline from those attainments. If he does not make an effort of will, he declines from those attainments. This person is called 'one who is capable through volition'.

8. Katamo ca puggalo anurakkhaṇābhabbo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Sace anurakkhati, na parihāyati tāhi samāpattīhi. Sace na anurakkhati, parihāyati tāhi samāpattīhi – ayaṃ vuccati puggalo ‘‘anurakkhaṇābhabbo’’.

8. And which is the person who is capable through guarding? Here, a certain person is an obtainer of the attainments associated with form or the formless. But he is not an obtainer at will, not an obtainer without difficulty, not an obtainer without trouble; he does not enter and emerge whenever he wishes, just as he wishes, for as long as he wishes. If he guards them, he does not decline from those attainments. If he does not guard them, he declines from those attainments. This person is called 'one who is capable through guarding'.

9. Katamo ca puggalo puthujjano? Yassa puggalassa tīṇi saṃyojanāni appahīnāni; na ca tesaṃ dhammānaṃ pahānāya paṭipanno – ayaṃ vuccati puggalo ‘‘puthujjano’’.

9. And which is the person who is a worldling? A person for whom the three fetters are unabandoned, and who has not entered upon the practice for the abandoning of those states. This person is called a 'worldling'.

10. Katamo ca puggalo gotrabhū? Yesaṃ dhammānaṃ samanantarā ariyadhammassa avakkanti hoti tehi dhammehi samannāgato – ayaṃ vuccati puggalo ‘‘gotrabhū’’.

10. And which is the person at the change-of-lineage? One who is endowed with those states immediately following which there is the entry into the noble state. This person is called 'one at the change-of-lineage'.

11. Katamo [Pg.116] ca puggalo bhayūparato? Satta sekkhā bhayūparatā, ye ca puthujjanā sīlavanto. Arahā abhayūparato.

11. And which person is one who abstains from what is fearful? The seven trainees are those who abstain from what is fearful, as are those virtuous worldlings. The Arahant is one who has abstained from what is fearful.

12. Katamo ca puggalo abhabbāgamano? Ye te puggalā kammāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā, assaddhā acchandikā duppaññā eḷā, abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime vuccanti puggalā ‘‘abhabbāgamanā’’.

12. And which person is incapable of attainment? Those persons who are possessed of the obstruction of kamma, possessed of the obstruction of defilements, possessed of the obstruction of resultants; who are faithless, lacking in wholesome desire, unwise, mute and deaf; they are incapable of entering the fixed course of rightness in wholesome states. These persons are called 'incapable of attainment'.

13. Katamo ca puggalo bhabbāgamano? Ye te puggalā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto aneḷā, bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime vuccanti puggalā ‘‘bhabbāgamanā’’.

13. And which person is capable of attainment? Those persons who are not possessed of the obstruction of kamma, not possessed of the obstruction of defilements, not possessed of the obstruction of resultants; who have faith, have wholesome desire, are wise, and are not mute and deaf; they are capable of entering the fixed course of rightness in wholesome states. These persons are called 'capable of attainment'.

14. Katamo ca puggalo niyato? Pañca puggalā ānantarikā, ye ca micchādiṭṭhikā niyatā, aṭṭha ca ariyapuggalā niyatā. Avasesā puggalā aniyatā.

14. And which person is fixed? The five persons who have committed a heinous act and those with fixed wrong view are fixed. The eight noble persons are also fixed. The remaining persons are unfixed.

15. Katamo ca puggalo paṭipannako? Cattāro maggasamaṅgino puggalā paṭipannakā, cattāro phalasamaṅgino puggalā phale ṭhitā.

15. And which person is a practiser? The four persons endowed with the path are practisers; the four persons endowed with the fruit are established in the fruit.

16. Katamo ca puggalo samasīsī? Yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca – ayaṃ vuccati puggalo ‘‘samasīsī’’.

16. And which person is a 'samasīsī'? A person for whom the exhaustion of the taints and the exhaustion of life occur neither before nor after one another. This person is called a 'samasīsī'.

17. Katamo ca puggalo ṭhitakappī? Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti. Ayaṃ vuccati puggalo ‘‘ṭhitakappī’’. Sabbepi maggasamaṅgino puggalā ṭhitakappino.

17. And which person is one who makes the aeon stand? Suppose this person is practising for the realization of the fruit of stream-entry, and it is the time for the aeon to burn up; the aeon will not burn up so long as this person has not realized the fruit of stream-entry. This person is called 'one who makes the aeon stand'. All persons endowed with the path are ones who make the aeon stand.

18. Katamo ca puggalo ariyo? Aṭṭha ariyapuggalā ariyā. Avasesā puggalā anariyā.

18. And which person is noble? The eight noble persons are noble. The remaining persons are not noble.

19. Katamo [Pg.117] ca puggalo sekkho? Cattāro maggasamaṅgino tayo phalasamaṅgino puggalā ‘‘sekkhā’’. Arahā asekkho. Avasesā puggalā nevasekkhanāsekkhā.

19. And which person is a trainee? The four persons endowed with the path and the three persons endowed with the fruit are trainees. The Arahant is one beyond training. The remaining persons are neither trainees nor ones beyond training.

20. Katamo ca puggalo tevijjo? Tīhi vijjāhi samannāgato puggalo ‘‘tevijjo’’.

20. And which person is one with the threefold knowledge? A person endowed with the three knowledges is called 'one with the threefold knowledge'.

21. Katamo ca puggalo chaḷabhiñño? Chahi abhiññāhi samannāgato puggalo ‘‘chaḷabhiñño’’.

21. And which person is one with the six supernormal knowledges? A person endowed with the six supernormal knowledges is called 'one with the six supernormal knowledges'.

22. Katamo ca puggalo sammāsambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati; tattha ca sabbaññutaṃ pāpuṇāti, balesu ca vasībhāvaṃ – ayaṃ vuccati puggalo ‘‘sammāsambuddho’’.

22. And which person is a Perfectly Enlightened One? Here, a certain person, regarding dhammas previously unheard, awakens fully to the truths by himself; and therein he attains omniscience and mastery in the powers. This person is called a 'Perfectly Enlightened One'.

23. Katamo ca puggalo paccekasambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati; na ca tattha sabbaññutaṃ pāpuṇāti, na ca balesu vasībhāvaṃ – ayaṃ vuccati puggalo ‘‘paccekasambuddho’’.

23. And which person is a Paccekasambuddha? Here, a certain person, regarding dhammas previously unheard, awakens fully to the truths by himself; but he does not therein attain omniscience, nor does he attain mastery in the powers. This person is called a 'Paccekasambuddha'.

24. Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘ubhatobhāgavimutto’’.

24. And which person is one liberated in both parts? Here, a certain person abides having touched the eight liberations with the mental body; and having seen with wisdom, their taints are destroyed. This person is called 'one liberated in both parts'.

25. Katamo ca puggalo paññāvimutto? Idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ‘‘paññāvimutto’’.

25. And which person is one liberated by wisdom? Here, a certain person does not abide having touched the eight liberations with the mental body; but having seen with wisdom, their taints are destroyed. This person is called 'one liberated by wisdom'.

26. Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ‘‘kāyasakkhī’’.

26. And which person is a body-witness? Here, a certain person abides having touched the eight liberations with the mental body; and having seen with wisdom, some of their taints are destroyed. This person is called a 'body-witness'.

27. Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa [Pg.118] dhammā paññāya vodiṭṭhā honti vocaritā. Paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘diṭṭhippatto’’.

27. And which person is one who has attained the view? Here, a certain person understands as it really is: 'This is suffering,' 'This is the origin of suffering,' 'This is the cessation of suffering,' 'This is the path leading to the cessation of suffering.' And the dhammas declared by the Tathāgata are well seen and well practiced by them with wisdom. Having seen with wisdom, some of their taints are destroyed. This person is called 'one who has attained the view'.

28. Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathā diṭṭhippattassa – ayaṃ vuccati puggalo ‘‘saddhāvimutto’’.

28. And which person is one liberated by faith? Here, a certain person understands as it really is: 'This is suffering,' 'This is the origin of suffering,' 'This is the cessation of suffering,' 'This is the path leading to the cessation of suffering.' And the dhammas declared by the Tathāgata are well seen and well practiced by them with wisdom. Having seen with wisdom, some of their taints are destroyed, but not in the same way as for one who has attained the view. This person is called 'one liberated by faith'.

29. Katamo ca puggalo dhammānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti – ayaṃ vuccati puggalo ‘‘dhammānusārī’’. Sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī phale ṭhito diṭṭhippatto.

29. And which person is a Dhamma-follower? A person who is practising for the realization of the fruit of stream-entry, for whom the faculty of wisdom is predominant, develops the noble path that is borne by wisdom and preceded by wisdom. This person is called a 'Dhamma-follower'. The person practising for the realization of the fruit of stream-entry is a Dhamma-follower; one established in the fruit is one who has attained the view.

30. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti – ayaṃ vuccati puggalo ‘‘saddhānusārī’’. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī phale ṭhito saddhāvimutto.

30. And which person is a faith-follower? A person who is practicing for the realization of the fruit of stream-entry, for whom the faculty of faith is predominant, develops the noble path that is borne by faith and preceded by faith. This person is called a 'faith-follower'. A person practicing for the realization of the fruit of stream-entry is a faith-follower; one established in the fruit is one liberated by faith.

31. Katamo ca puggalo sattakkhattuparamo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. So sattakkhattuṃ deve ca mānuse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘sattakkhattuparamo’’.

31. And which person is a 'seven-times-at-most' person? Here, a certain person, with the destruction of the three fetters, becomes a stream-enterer, is of a nature not to fall into states of woe, is assured, and is bound for enlightenment. After transmigrating and wandering among devas and humans at most seven times, he makes an end of suffering. This person is called a 'seven-times-at-most' person.

32. Katamo ca puggalo kolaṅkolo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato [Pg.119] sambodhiparāyano. So dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘kolaṅkolo’’.

32. And which person is a 'family-to-family' person? Here, a certain person, with the destruction of the three fetters, becomes a stream-enterer, is of a nature not to fall into states of woe, is assured, and is bound for enlightenment. After transmigrating and wandering through two or three families, he makes an end of suffering. This person is called a 'family-to-family' person.

33. Katamo ca puggalo ekabījī? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. So ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘ekabījī’’.

33. And which person is a 'one-seed' person? Here, a certain person, with the destruction of the three fetters, becomes a stream-enterer, is of a nature not to fall into states of woe, is assured, and is bound for enlightenment. After taking rebirth in just one human existence, he makes an end of suffering. This person is called a 'one-seed' person.

34. Katamo ca puggalo sakadāgāmī? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘sakadāgāmī’’.

34. And which person is a once-returner? Here, a certain person, with the destruction of the three fetters and the attenuation of greed, hatred, and delusion, becomes a once-returner. Having come to this world only once, he makes an end of suffering. This person is called a 'once-returner'.

35. Katamo ca puggalo anāgāmī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā – ayaṃ vuccati puggalo ‘‘anāgāmī’’.

35. And what person is a non-returner? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. This person is called a 'non-returner'.

36. Katamo ca puggalo antarāparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So upapannaṃ vā samanantarā appattaṃ vā vemajjhaṃ āyuppamāṇaṃ ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘antarāparinibbāyī’’.

36. And what person is one who attains Parinibbāna in the interval? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. Immediately after being reborn or before reaching the midpoint of the lifespan, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who attains Parinibbāna in the interval'.

37. Katamo ca puggalo upahaccaparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So atikkamitvā vemajjhaṃ āyuppamāṇaṃ upahacca vā kālakiriyaṃ ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘upahaccaparinibbāyī’’.

37. And what person is one who attains Parinibbāna upon reaching? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. Having surpassed the midpoint of the lifespan or upon reaching the time of death, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who attains Parinibbāna upon reaching'.

38. Katamo ca puggalo asaṅkhāraparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī [Pg.120] anāvattidhammo tasmā lokā. So asaṅkhārena ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘asaṅkhāraparinibbāyī’’.

38. And what person is one who attains Parinibbāna without prompting? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. Without prompting, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who attains Parinibbāna without prompting'.

39. Katamo ca puggalo sasaṅkhāraparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So sasaṅkhārena ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘sasaṅkhāraparinibbāyī’’.

39. And what person is one who attains Parinibbāna with prompting? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. With prompting, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who attains Parinibbāna with prompting'.

40. Katamo ca puggalo uddhaṃsoto akaniṭṭhagāmī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So avihā cuto atappaṃ gacchati, atappā cuto sudassaṃ gacchati, sudassā cuto sudassiṃ gacchati, sudassiyā cuto akaniṭṭhaṃ gacchati; akaniṭṭhe ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘uddhaṃsoto akaniṭṭhagāmī’’.

40. And what person is one who goes upstream to Akaniṭṭha? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. Having passed away from Avihā, he goes to Atappa. Having passed away from Atappa, he goes to Sudassa. Having passed away from Sudassa, he goes to Sudassī. Having passed away from Sudassī, he goes to Akaniṭṭha. In Akaniṭṭha, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who goes upstream to Akaniṭṭha'.

41. Katamo ca puggalo sotāpanno sotāpattiphalasacchikiriyāya paṭipanno? Tiṇṇaṃ saṃyojanānaṃ pahānāya paṭipanno puggalo sotāpattiphalasacchikiriyāya paṭipanno. Yassa puggalassa tīṇi saṃyojanāni pahīnāni – ayaṃ vuccati puggalo ‘‘sotāpanno’’.

41. And which person is a stream-enterer, and which is one practicing for the realization of the fruit of stream-entry? A person practicing for the abandonment of the three fetters is one practicing for the realization of the fruit of stream-entry. A person for whom the three fetters have been abandoned is called a 'stream-enterer'.

42. Kāmarāgabyāpādānaṃ tanubhāvāya paṭipanno puggalo sakadāgāmiphalasacchikiriyāya paṭipanno. Yassa puggalassa kāmarāgabyāpādā tanubhūtā – ayaṃ vuccati puggalo ‘‘sakadāgāmī’’.

42. A person practicing for the attenuation of sensual lust and ill will is one practicing for the realization of the fruit of once-returning. A person for whom sensual lust and ill will have become attenuated is called a 'once-returner'.

43. Kāmarāgabyāpādānaṃ anavasesappahānāya paṭipanno puggalo anāgāmiphalasacchikiriyāya paṭipanno. Yassa puggalassa kāmarāgabyāpādā anavasesā pahīnā – ayaṃ vuccati puggalo ‘‘anāgāmī’’.

43. A person practicing for the remainderless abandonment of sensual lust and ill will is one practicing for the realization of the fruit of non-returning. A person for whom sensual lust and ill will have been abandoned without remainder is called a 'non-returner'.

44. Rūparāgaarūparāgamānauddhaccaavijjāya anavasesappahānāya paṭipanno puggalo arahattaphalasacchikiriyāya paṭipanno. Yassa puggalassa rūparāgo [Pg.121] arūparāgo māno uddhaccaṃ avijjā anavasesā pahīnā – ayaṃ vuccati puggalo ‘‘arahā’’.

44. A person practicing for the remainderless abandonment of lust for form, lust for the formless, conceit, restlessness, and ignorance is one practicing for the realization of the fruit of Arahantship. A person for whom lust for form, lust for the formless, conceit, restlessness, and ignorance have been abandoned without remainder is called an 'Arahant'.

Ekakaniddeso.

The Exposition of the Ones.

2. Dukapuggalapaññatti

2. Designation of Persons in Pairs

45. Katamo ca puggalo kodhano? Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati kodho. Yassa puggalassa ayaṃ kodho appahīno – ayaṃ vuccati puggalo ‘‘kodhano’’.

45. And what person is an angry one? Herein, what is anger? Whatever is anger, being angry, the state of being angry; whatever is aversion, being averse, the state of being averse; whatever is ill will, the act of being ill-willed, the state of being ill-willed; whatever is opposition, resistance; whatever is ferocity, tearfulness, and displeasure of mind—this is called anger. A person in whom this anger is unabandoned is called an 'angry one'.

46. Katamo ca puggalo upanāhī? Tattha katamo upanāho? Pubbakālaṃ kodho aparakālaṃ upanāho. Yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa – ayaṃ vuccati upanāho. Yassa puggalassa ayaṃ upanāho appahīno – ayaṃ vuccati puggalo ‘‘upanāhī’’.

46. And what person is a resentful one? Herein, what is resentment? Anger in a former time; resentment in a later time. Whatever such resentment, bearing resentment, the state of bearing resentment, establishing, fixing, settling, connecting in sequence, binding in sequence, the strengthening of anger—this is called resentment. A person in whom this resentment is unabandoned is called a 'resentful one'.

47. Katamo ca puggalo makkhī? Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Yassa puggalassa ayaṃ makkho appahīno – ayaṃ vuccati puggalo ‘‘makkhī’’.

47. And what person is a denigrator of others' virtue? Herein, what is denigration of others' virtue? Whatever is denigration of others' virtue, the act of denigrating others' virtue, the state of denigrating others' virtue; whatever is the rejection of others' virtue, the act of rejecting others' virtue—this is called denigration of others' virtue. A person in whom this denigration of others' virtue is unabandoned is called a 'denigrator of others' virtue'.

48. Katamo ca puggalo paḷāsī? Tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāyitattaṃ paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo – ayaṃ vuccati paḷāso. Yassa puggalassa ayaṃ paḷāso appahīno – ayaṃ vuccati puggalo ‘‘paḷāsī’’.

48. And what person is a competitive one? Herein, what is competitiveness? Whatever is competitiveness, being competitive, the state of being competitive; whatever is competitive speech, grounds for dispute, and taking sides—this is called competitiveness. A person in whom this competitiveness is unabandoned is called a 'competitive one'.

49. Katamo [Pg.122] ca puggalo issukī? Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – ayaṃ vuccati issā. Yassa puggalassa ayaṃ issā appahīnā – ayaṃ vuccati puggalo ‘‘issukī’’.

49. And what person is an envious one? Herein, what is envy? Whatever is envy, being envious, the state of being envious; jealousy, being jealous, the state of being jealous, with regard to others’ gains, honor, respect, reverence, homage, and offerings—this is called envy. A person in whom this envy is unabandoned is called an 'envious one'.

50. Katamo ca puggalo maccharī? Tattha katamaṃ macchariyaṃ? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Yassa puggalassa idaṃ macchariyaṃ appahīnaṃ – ayaṃ vuccati puggalo ‘‘maccharī’’.

50. And what person is a stingy one? Herein, what is stinginess? There are five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding appearance, and stinginess regarding the Dhamma. Whatever is such stinginess, being stingy, the state of being stingy, reluctance, miserliness, acrimony, and the unaccepting state of the mind—this is called stinginess. A person in whom this stinginess is unabandoned is called a 'stingy one'.

51. Katamo ca puggalo saṭho? Tattha katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho. Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattattā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Yassa puggalassa idaṃ sāṭheyyaṃ appahīnaṃ – ayaṃ vuccati puggalo ‘‘saṭho’’.

51. And what person is a deceitful one? Herein, what is deceitfulness? Here, a certain person is deceitful, thoroughly deceitful. Whatever is deceit, the state of being deceitful, craftiness, harshness, roughness, and guardedness—this is called deceitfulness. A person in whom this deceitfulness is unabandoned is called a 'deceitful one'.

52. Katamo ca puggalo māyāvī? Tattha katamā māyā? Idhekacco kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati – ‘‘mā maṃ jaññā’’ti icchati, ‘‘mā maṃ jaññā’’ti saṅkappati ‘‘mā maṃ jaññā’’ti vācaṃ bhāsati, ‘‘mā maṃ jaññā’’ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassa puggalassa ayaṃ māyā appahīnā – ayaṃ vuccati puggalo ‘‘māyāvī’’.

52. And what person is a deceptive one? Herein, what is deception? Here, a certain person, having engaged in misconduct by body, speech, and mind, for the sake of concealing it, forms a wicked wish. He wishes, 'May they not know me.' He resolves, 'May they not know me.' He speaks, 'May they not know me.' He strives with his body, 'May they not know me.' Whatever is such deception, the state of being deceptive, tricking others, fraud, dissimulation, subterfuge, evasion, concealment, complete concealment, covering up, hiding, the act of not making things plain, the act of not making things manifest, thorough concealment, and evil action—this is called deception. A person in whom this deception is unabandoned is called a 'deceptive one'.

53. Katamo ca puggalo ahiriko? Tattha katamaṃ ahirikaṃ? Yaṃ na hirīyati hiriyitabbena na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ahirikaṃ. Iminā ahirikena samannāgato puggalo ‘‘ahiriko’’.

53. And what person is a shameless one? Herein, what is shamelessness? It is not being ashamed of what is shameful; not being ashamed of the attainment of evil, unwholesome states—this is called shamelessness. A person endowed with this shamelessness is called a 'shameless one'.

54. Katamo [Pg.123] ca puggalo anottappī? Tattha katamaṃ anottappaṃ? Yaṃ na ottappati ottappitabbena na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati anottappaṃ. Iminā anottappena samannāgato puggalo ‘‘anottappī’’.

54. And what person is one without moral dread? Herein, what is lack of moral dread? It is not dreading what is dreadful; not dreading the attainment of evil, unwholesome states—this is called lack of moral dread. A person endowed with this lack of moral dread is called 'one without moral dread'.

55. Katamo ca puggalo dubbaco? Tattha katamo dovacassatā? Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādariyatā agāravatā appatissavatā – ayaṃ vuccati dovacassatā. Imāya dovacassatāya samannāgato puggalo ‘‘dubbaco’’.

55. And what person is difficult to admonish? Herein, what is the state of being difficult to admonish? When being spoken to by companions in the holy life, whatever is the state of being difficult to admonish, the quality of being difficult to admonish, the fact of being difficult to admonish, the taking up of a contrary view, delighting in opposition, disrespect, the state of being disrespectful, lack of reverence, and unresponsiveness—this is called the state of being difficult to admonish. A person endowed with this state of being difficult to admonish is called 'difficult to admonish'.

56. Katamo ca puggalo pāpamitto? Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā – ayaṃ vuccati pāpamittatā. Imāya pāpamittatāya samannāgato puggalo ‘‘pāpamitto’’.

56. And what person is one who has evil friends? Herein, what is the state of having evil friends? Those persons who are faithless, immoral, of little learning, stingy, and unwise—whatever is the associating with them, frequenting them, keeping close company with them, serving them, serving them intimately, devotion to them, intimate devotion to them, and the state of inclining towards them—this is called the state of having evil friends. A person endowed with this state of having evil friends is called 'one who has evil friends'.

57. Katamo ca puggalo indriyesu aguttadvāro? Tattha katamā indriyesu aguttadvāratā? Idhekacco puggalo cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro – ayaṃ vuccati indriyesu aguttadvāratā. Imāya indriyesu aguttadvāratāya samannāgato puggalo ‘‘indriyesu aguttadvāro’’.

57. And what person is one with unguarded doors in the sense faculties? Herein, what is the state of having unguarded doors in the sense faculties? Here, a certain person, seeing a form with the eye, grasps its sign and grasps its minor features. Because of which cause, while dwelling with the eye faculty unrestrained, evil, unwholesome states—covetousness and dejection—would flow in upon him, he does not practice for its restraint, does not guard the eye faculty, and does not achieve restraint in the eye faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible object with the body… having cognized a mental object with the mind, he grasps its sign and grasps its minor features. Because of which cause, while dwelling with the mind faculty unrestrained, evil, unwholesome states—covetousness and dejection—would flow in upon him, he does not practice for its restraint, does not guard the mind faculty, and does not achieve restraint in the mind faculty. Whatever, regarding these six sense faculties, is the lack of guarding, lack of protection, lack of watchfulness, and lack of restraint—this is called the state of having unguarded doors in the sense faculties. A person endowed with this state of having unguarded doors in the sense faculties is called 'one with unguarded doors in the sense faculties'.

58. Katamo ca puggalo bhojane amattaññū? Tattha katamā bhojane amattaññutā? Idhekacco puggalo appaṭisaṅkhā ayoniso āhāraṃ [Pg.124] āhāreti davāya madāya maṇḍanāya vibhūsanāya, yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane – ayaṃ vuccati bhojane amattaññutā. Imāya bhojane amattaññutāya samannāgato puggalo ‘‘bhojane amattaññū’’.

58. And what person is one who does not know the measure in eating? Herein, what is not knowing the measure in eating? Here, a certain person, improperly and without reflection, consumes food for amusement, for intoxication, for adornment, for beautification. Whatever therein is the lack of contentment, the lack of knowing the measure, and the lack of reflection in eating—this is called not knowing the measure in eating. A person endowed with this lack of knowing the measure in eating is called 'one who does not know the measure in eating'.

59. Katamo ca puggalo muṭṭhassati? Tattha katamaṃ muṭṭhassaccaṃ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammusanatā – idaṃ vuccati muṭṭhassaccaṃ. Iminā muṭṭhassaccena samannāgato puggalo ‘‘muṭṭhassati’’.

59. And what person is one with lapsed mindfulness? Herein, what is the state of lapsed mindfulness? Whatever is lack of mindfulness, non-recollection, non-remembrance, forgetfulness, non-retention, superficiality, and bewilderment—this is called the state of lapsed mindfulness. A person endowed with this state of lapsed mindfulness is called 'one with lapsed mindfulness'.

60. Katamo ca puggalo asampajāno? Tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā asamapekkhaṇā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ – idaṃ vuccati asampajaññaṃ. Iminā asampajaññena samannāgato puggalo ‘‘asampajāno’’.

60. And what person is one without clear comprehension? Herein, what is the lack of clear comprehension? Whatever is not-knowing, not-seeing, not-realizing, not-understanding, not-awakening, not-penetrating, not-grasping, not-fathoming, not-considering, not-reflecting, not-directly-experiencing, dullness, foolishness, lack of clear comprehension, delusion, great delusion, utter delusion, ignorance, the flood of ignorance, the yoke of ignorance, the underlying tendency of ignorance, the obsession of ignorance, the bar of ignorance, and delusion which is an unwholesome root—this is called the lack of clear comprehension. A person endowed with this lack of clear comprehension is called 'one without clear comprehension'.

61. Katamo ca puggalo sīlavipanno? Tattha katamā sīlavipatti? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo – ayaṃ vuccati sīlavipatti. Sabbampi dussilyaṃ sīlavipatti. Imāya sīlavipattiyā samannāgato puggalo ‘‘sīlavipanno’’.

61. And what person is one corrupted in virtue? Herein, what is the corruption of virtue? Bodily transgression, verbal transgression, and bodily and verbal transgression—this is called the corruption of virtue. All immorality is the corruption of virtue. A person endowed with this corruption of virtue is called 'one corrupted in virtue'.

62. Katamo ca puggalo diṭṭhivipanno? Tattha katamā diṭṭhivipatti? ‘‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho, ayaṃ [Pg.125] vuccati diṭṭhivipatti. Sabbāpi micchādiṭṭhi diṭṭhivipatti. Imāya diṭṭhivipattiyā samannāgato puggalo ‘‘diṭṭhivipanno’’.

62. And what person is one corrupted in view? Herein, what is the corruption of view? 'There is no result of giving, no result of sacrifice, no result of offerings; there is no fruit or result of good and bad deeds; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are in the world no ascetics or brahmins who are well-gone and well-practicing, who, having realized this world and the other world for themselves through direct knowledge, make it known.' Whatever is such a view, a tenet of view, a thicket of views, a wilderness of views, the spike of views, the agitation of views, the fetter of views; a grasping, a firm grasping, an adherence, a misapprehension, a wrong path, a false way, wrongness, a sectarian basis, a grasping of perversion—this is called the corruption of view. All wrong view is the corruption of view. A person endowed with this corruption of view is called 'one corrupted in view'.

63. Katamo ca puggalo ajjhattasaṃyojano? Yassa puggalassa pañcorambhāgiyāni saṃyojanāni appahīnāni – ayaṃ vuccati puggalo ‘‘ajjhattasaṃyojano’’.

63. And what person is one with internal fetters? A person for whom the five lower fetters are unabandoned—this person is called 'one with internal fetters'.

64. Katamo ca puggalo bahiddhāsaṃyojano? Yassa puggalassa pañcuddhambhāgiyāni saṃyojanāni appahīnāni – ayaṃ vuccati puggalo ‘‘bahiddhāsaṃyojano’’.

64. And what person is one with external fetters? A person for whom the five higher fetters are unabandoned—this person is called 'one with external fetters'.

65. Katamo ca puggalo akkodhano? Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati kodho. Yassa puggalassa ayaṃ kodho pahīno – ayaṃ vuccati puggalo ‘‘akkodhano’’.

65. And what person is one without anger? Herein, what is anger? Whatever is anger, the act of being angry, the state of being angry; hatred, the act of hating, the state of hating; ill will, the act of being ill-disposed, the state of being ill-disposed; opposition, contrariness, harshness, irascibility, and displeasure of mind—this is called anger. A person for whom this anger is abandoned—this person is called 'one without anger'.

66. Katamo ca puggalo anupanāhī? Tattha katamo upanāho? Pubbakālaṃ kodho aparakālaṃ upanāho yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa – ayaṃ vuccati upanāho. Yassa puggalassa ayaṃ upanāho pahīno – ayaṃ vuccati puggalo ‘‘anupanāhī’’.

66. And what person is one without resentment? Herein, what is resentment? In a former time there is anger; in a later time there is resentment. Whatever is such resentment, the act of resenting, the state of being resentful; a placing, a setting down, a firm establishing, a continuous joining, a continuous binding, and the solidification of anger—this is called resentment. A person for whom this resentment is abandoned—this person is called 'one without resentment'.

67. Katamo ca puggalo amakkhī? Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Yassa puggalassa ayaṃ makkho pahīno – ayaṃ vuccati puggalo ‘‘amakkhī’’.

67. And what person is one without disparagement? Herein, what is disparagement? Whatever is disparagement, the act of disparaging, the state of being disparaging; harshness, the act of being harsh—this is called disparagement. A person for whom this disparagement is abandoned—this person is called 'one without disparagement'.

68. Katamo ca puggalo apaḷāsī? Tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāyitattaṃ paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo – ayaṃ vuccati paḷāso. Yassa puggalassa ayaṃ paḷāso pahīno – ayaṃ vuccati puggalo ‘‘apaḷāsī’’.

68. And what person is without contentiousness? Herein, what is contentiousness? That which is contentiousness, the manner of being contentious, the state of being contentious, the bearing of contentiousness, a ground for dispute, a stubborn grasp, non-relinquishing—this is called contentiousness. The person in whom this contentiousness is abandoned is called a person 'without contentiousness'.

69. Katamo [Pg.126] ca puggalo anissukī? Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – ayaṃ vuccati issā. Yassa puggalassa ayaṃ issā pahīnā – ayaṃ vuccati puggalo ‘‘anissukī’’.

69. And what person is without envy? Herein, what is envy? The envy, the manner of being envious, the state of being envious, the jealousy, the manner of being jealous, the state of being jealous in regard to others' gains, honor, respect, reverence, homage, and veneration—this is called envy. The person in whom this envy is abandoned is called a person 'without envy'.

70. Katamo ca pugalo amaccharī? Tattha katamaṃ macchariyaṃ? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Yassa puggalassa idaṃ macchariyaṃ pahīnaṃ – ayaṃ vuccati puggalo ‘‘amaccharī’’.

70. And what person is without miserliness? Herein, what is miserliness? There are five kinds of miserliness: miserliness in regard to dwellings, miserliness in regard to families, miserliness in regard to gains, miserliness in regard to appearance, and miserliness in regard to the Dhamma. Whatever miserliness of this sort, the manner of being miserly, the state of being miserly, illiberality, stinginess, a bitter disposition, a state of un-receptiveness of mind—this is called miserliness. The person in whom this miserliness is abandoned is called a person 'without miserliness'.

71. Katamo ca puggalo asaṭho? Tattha katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho. Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Yassa puggalassa idaṃ sāṭheyyaṃ pahīnaṃ – ayaṃ vuccati puggalo ‘‘asaṭho’’.

71. And what person is without deceit? Herein, what is deceit? Here, some person is deceitful, thoroughly deceitful. That which is deceit, the state of being deceitful, fraud, harshness, the state of being harsh, deviousness, the state of being devious—this is called deceit. The person in whom this deceit is abandoned is called a person 'without deceit'.

72. Katamo ca puggalo amāyāvī? Tattha katamā māyā? Idhekacco puggalo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati – ‘‘mā maṃ jaññā’’ti icchati, ‘‘mā maṃ jaññā’’ti saṅkappati, ‘‘mā maṃ jaññā’’ti vācaṃ bhāsati, ‘‘mā maṃ jaññā’’ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassa puggalassa ayaṃ māyā pahīnā – ayaṃ vuccati puggalo ‘‘amāyāvī’’.

72. And what person is without trickery? Herein, what is trickery? Here, a certain person, having committed misconduct by body, speech, or mind, makes a wicked wish for the sake of concealing it: 'May no one know me,' he wishes; 'May no one know me,' he resolves; 'May no one know me,' he speaks; 'May no one know me,' he strives with his body. Whatever trickery of this sort—craftiness, transgressive deception, fraud, cheating, duplicity, evasion, hiding, thorough hiding, concealing, covering up, the act of not making manifest, the act of not making clear, obscuring, evil action—this is called trickery. The person in whom this trickery is abandoned is called a person 'without trickery'.

73. Katamo ca puggalo hirimā? Tattha katamā hirī? Yaṃ hirīyati hiriyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – ayaṃ vuccati hirī. Imāya hiriyā samannāgato puggalo ‘‘hirimā’’.

73. And what person has moral shame? Herein, what is moral shame? It is to be ashamed of what ought to be ashamed of; to be ashamed of the attainment of evil, unwholesome states—this is called moral shame. A person endowed with this moral shame is called 'one with moral shame'.

74. Katamo ca puggalo ottappī? Tattha katamaṃ ottappaṃ? Yaṃ ottappati ottappitabbena ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ottappaṃ. Iminā ottappena samannāgato puggalo ‘‘ottappī’’.

74. And what person has moral dread? Herein, what is moral dread? It is to dread what ought to be dreaded; to dread the attainment of evil, unwholesome states—this is called moral dread. A person endowed with this moral dread is called 'one with moral dread'.

75. Katamo [Pg.127] ca puggalo suvaco? Tattha katamā sovacassatā? Sahadhammike vuccamāne sovacassāyaṃ sovacassiyaṃ sovacassatā avippaṭikulaggāhitā avipaccanīkasātatā sādariyaṃ sādariyatā sagāravatā sappatissavatā – ayaṃ vuccati sovacassatā. Imāya sovacassatāya samannāgato puggalo ‘‘suvaco’’.

75. And what person is easy to admonish? Herein, what is amenability? When one is being addressed by spiritual companions, it is the ease of being admonished, the manner of being amenable, the state of being amenable, not taking up a contrary view, not delighting in opposition, deference, the state of being deferential, respectfulness, and compliance—this is called amenability. A person endowed with this amenability is called 'one who is easy to admonish'.

76. Katamo ca puggalo kalyāṇamitto? Tattha katamā kalyāṇamittatā? Ye te puggalā saddhā sīlavanto bahussutā cāgavanto paññavanto, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā – ayaṃ vuccati kalyāṇamittatā. Imāya kalyāṇamittatāya samannāgato puggalo ‘‘kalyāṇamitto’’.

76. And what person has admirable friends? Herein, what is admirable friendship? It is associating with, frequenting, keeping company with, resorting to, consorting with, devotion to, complete devotion to, and inclining towards those persons who are faithful, virtuous, learned, generous, and wise—this is called admirable friendship. A person endowed with this admirable friendship is called 'one who has admirable friends'.

77. Katamo ca puggalo indriyesu guttadvāro? Tattha katamā indriyesu guttadvāratā? Idhekacco puggalo cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ gutti gopanā ārakkho saṃvaro – ayaṃ vuccati indriyesu guttadvāratā. Imāya indriyesu guttadvāratāya samannāgato puggalo ‘‘indriyesu guttadvāro’’.

77. And what person has guarded sense doors? Herein, what is the guarding of the sense doors? Here, a certain person, on seeing a form with the eye, does not grasp at its signs and features. Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint, guards the eye faculty, and undertakes the restraint of the eye faculty. On hearing a sound with the ear… on smelling an odor with the nose… on tasting a flavor with the tongue… on feeling a tactile object with the body… on cognizing a mental phenomenon with the mind, he does not grasp at its signs and features. Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint, guards the mind faculty, and undertakes the restraint of the mind faculty. This guarding, protecting, watching over, and restraint of these six faculties—this is called guarding the sense doors. A person endowed with this guarding of the sense doors is called 'one with guarded sense doors'.

78. Katamo ca puggalo bhojane mattaññū? Tattha katamā bhojane mattaññutā? Idhekacco puggalo paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti. Yā tattha santuṭṭhitā mattaññutā [Pg.128] paṭisaṅkhā bhojane – ayaṃ vuccati bhojane mattaññutā. Imāya bhojane mattaññutāya samannāgato puggalo ‘‘bhojane mattaññū’’.

78. And what person is moderate in eating? Herein, what is moderation in eating? Here, a certain person, reflecting wisely, takes food—not for amusement, not for intoxication, not for adornment, not for embellishment, but only for the endurance and maintenance of this body, for the cessation of affliction, and for the support of the holy life, thinking: 'Thus I shall ward off the old feeling and not give rise to a new feeling. And for me there will be maintenance, blamelessness, and dwelling in comfort.' Whatever contentment, moderation, and reflection there is in regard to food—this is called moderation in eating. A person endowed with this moderation in eating is called 'one who is moderate in eating'.

79. Katamo ca puggalo upaṭṭhitassati? Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati – ayaṃ vuccati sati. Imāya satiyā samannāgato puggalo ‘‘upaṭṭhitassati’’.

79. And what person has established mindfulness? Herein, what is mindfulness? That which is mindfulness, recollection, repeated recollection, mindfulness, the state of remembering, the state of bearing, non-superficiality, non-forgetfulness, mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness—this is called mindfulness. A person endowed with this mindfulness is called 'one with established mindfulness'.

80. Katamo ca puggalo sampajāno? Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati sampajaññaṃ. Iminā sampajaññena samannāgato puggalo ‘‘sampajāno’’.

80. And what person is clearly comprehending? Herein, what is clear comprehension? That which is wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discrimination, differentiation, detailed differentiation, erudition, skillfulness, subtlety, sagacity, reflection, scrutiny, breadth, intelligence, guidance, insight, clear comprehension, a goad; wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the mansion of wisdom, the light of wisdom, the radiance of wisdom, the lamp of wisdom, the jewel of wisdom; non-delusion, investigation of phenomena, right view—this is called clear comprehension. A person endowed with this clear comprehension is called 'one who is clearly comprehending'.

81. Katamo ca puggalo sīlasampanno? Tattha katamā sīlasampadā? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo – ayaṃ vuccati sīlasampadā. Sabbopi sīlasaṃvaro sīlasampadā. Imāya sīlasampadāya samannāgato puggalo ‘‘sīlasampanno’’.

81. And what person is accomplished in virtue? Herein, what is accomplishment in virtue? Non-transgression by body, non-transgression by speech, non-transgression by body and speech—this is called accomplishment in virtue. All restraint in regard to virtue is accomplishment in virtue. A person endowed with this accomplishment in virtue is called 'one accomplished in virtue'.

82. Katamo ca puggalo diṭṭhisampanno? Tattha katamā diṭṭhisampadā? ‘‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti. Yā evarūpā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati diṭṭhisampadā. Sabbāpi sammādiṭṭhi diṭṭhisampadā. Imāya diṭṭhisampadāya samannāgato puggalo ‘‘diṭṭhisampanno’’.

82. And what person is accomplished in view? Therein, what is the accomplishment in view? 'There is a result from what is given, what is offered, and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is the result of conduct towards one's mother and father; there are beings of spontaneous birth; there are in the world ascetics and brahmins who have gone the right way and are practicing the right way, who declare this world and the other world after having realized them for themselves by direct knowledge.' Such wisdom, understanding... non-delusion, investigation of phenomena, right view—this is called the accomplishment in view. All right view is accomplishment in view. A person endowed with this accomplishment in view is called 'accomplished in view.'

83. Katame dve puggalā dullabhā lokasmiṃ? Yo ca pubbakārī, yo ca kataññū katavedī – ime dve puggalā dullabhā lokasmiṃ.

83. What two persons are rare in the world? One who does a kindness first, and one who is grateful and acknowledges what has been done—these two persons are rare in the world.

84. Katame [Pg.129] dve puggalā duttappayā? Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti – ime dve puggalā ‘‘duttappayā’’.

84. What two persons are hard to satisfy? One who hoards whatever he gets, and one who gives away whatever he gets—these two persons are hard to satisfy.

85. Katame dve puggalā sutappayā? Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti – ime dve puggalā ‘‘sutappayā’’.

85. What two persons are easy to satisfy? One who does not hoard whatever he gets, and one who does not give away whatever he gets—these two persons are easy to satisfy.

86. Katamesaṃ dvinnaṃ puggalānaṃ āsavā vaḍḍhanti? Yo ca na kukkuccāyitabbaṃ kukkuccāyati, yo ca kukkuccāyitabbaṃ na kukkuccāyati – imesaṃ dvinnaṃ puggalānaṃ āsavā vaḍḍhanti.

86. For which two persons do the taints increase? For one who feels remorse over what is not a matter for remorse, and for one who does not feel remorse over what is a matter for remorse—for these two persons the taints increase.

87. Katamesaṃ dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti? Yo ca na kukkuccāyitabbaṃ na kukkuccāyati, yo ca kukkuccāyitabbaṃ kukkuccāyati – imesaṃ dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti.

87. For which two persons do the taints not increase? For one who does not feel remorse over what is not a matter for remorse, and for one who feels remorse over what is a matter for remorse—for these two persons the taints do not increase.

88. Katamo ca puggalo hīnādhimutto? Idhekacco puggalo dussīlo hoti pāpadhammo, so aññaṃ dussīlaṃ pāpadhammaṃ sevati bhajati payirupāsati – ayaṃ vuccati puggalo ‘‘hīnādhimutto’’.

88. And what person is of inferior inclination? Here, a certain person is immoral and of evil character; he associates with, resorts to, and attends on another who is immoral and of evil character. This person is called 'one of inferior inclination.'

89. Katamo ca puggalo paṇītādhimutto? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, so aññaṃ sīlavantaṃ kalyāṇadhammaṃ sevati bhajati payirupāsati – ayaṃ vuccati puggalo ‘‘paṇītādhimutto’’.

89. And what person is of sublime inclination? Here, a certain person is virtuous and of good character; he associates with, resorts to, and attends on another who is virtuous and of good character. This person is called 'one of sublime inclination.'

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

90. And what person is satisfied? Paccekasambuddhas and those disciples of the Tathāgata who are arahants are satisfied. A Sammāsambuddha is both satisfied and one who satisfies others.

Dukaniddeso.

The Exposition of the Twos.

3. Tikapuggalapaññatti

3. Designation of Persons in Triads

91. Katamo ca puggalo nirāso? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo [Pg.130] samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa na evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Ayaṃ vuccati puggalo ‘‘nirāso’’.

91. And what person is without hope? Here, a certain person is immoral, of evil nature, impure, of suspect behavior, secretive in his actions, not a recluse though claiming to be one, not practicing the holy life though claiming to do so, rotten within, full of defilements, a refuse heap. He hears: “It seems that the monk of such and such a name, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abides in it.” But it does not occur to him: “When will I too, by the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abide in it?” This is called a person “without hope.”

92. Katamo ca puggalo āsaṃso? Idhekacco puggalo sīlavā hoti kalyāṇadhammo. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Ayaṃ vuccati puggalo ‘‘āsaṃso’’.

92. And what person is hopeful? Here, a certain person is virtuous and of good character. He hears: “It seems that the monk of such and such a name, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abides in it.” It occurs to him: “When, indeed, will I too, by the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abide in it?” This is called a “hopeful” person.

93. Katamo ca puggalo vigatāso? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa na evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Taṃ kissa hetu? Yā hissa pubbe avimuttassa vimuttāsā, sā paṭippassaddhā. Ayaṃ vuccati puggalo ‘‘vigatāso’’.

93. And what person is hope-freed? Here, a certain person, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abides in it. He hears: “It seems that the monk of such and such a name, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abides in it.” It does not occur to him: “When, indeed, will I too, by the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abide in it?” For what reason? Because his former hope for liberation, which he had when he was not yet liberated, has subsided. This is called a person who is 'hope-freed'.

94. Tattha katame tayo gilānūpamā puggalā? Tayo gilānā – idhekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ, neva vuṭṭhāti tamhā ābādhā. (1)

94. Therein, what are the three persons comparable to a sick person? There are three kinds of sick persons. Here, a certain sick person, whether or not he obtains suitable food, whether or not he obtains suitable medicine, whether or not he obtains a suitable attendant, will not recover from that illness.

Idha panekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni [Pg.131] alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ, vuṭṭhāti tamhā ābādhā. (2)

Again, here, a certain sick person, whether or not he obtains suitable food, whether or not he obtains suitable medicine, whether or not he obtains a suitable attendant, recovers from that illness.

Idha panekacco gilāno labhanto sappāyāni bhojanāni no alabhanto, labhanto sappāyāni bhesajjāni no alabhanto, labhanto patirūpaṃ upaṭṭhākaṃ no alabhanto, vuṭṭhāti tamhā ābādhā. (3)

Here, a certain sick person recovers from that illness upon obtaining suitable food, but not upon failing to obtain it; upon obtaining suitable medicine, but not upon failing to obtain it; and upon obtaining a suitable attendant, but not upon failing to obtain one.

Tatra yvāyaṃ gilāno labhanto sappāyāni bhojanāni no alabhanto, labhanto sappāyāni bhesajjāni no alabhanto, labhanto patirūpaṃ upaṭṭhākaṃ no alabhanto, vuṭṭhāti tamhā ābādhā, imaṃ gilānaṃ paṭicca bhagavatā gilānabhattaṃ anuññātaṃ gilānabhesajjaṃ anuññātaṃ gilānupaṭṭhāko anuññāto. Imañca pana gilānaṃ paṭicca aññepi gilānā upaṭṭhātabbā.

It is with reference to this sick person—the one who recovers from that illness upon obtaining suitable food but not upon failing to obtain it, upon obtaining suitable medicine but not upon failing to obtain it, and upon obtaining a suitable attendant but not upon failing to obtain one—that the Blessed One has allowed food for the sick, medicine for the sick, and an attendant for the sick. And it is on account of this sick person that other sick persons should also be attended to.

Evamevaṃ tayo gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idhekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya, neva okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (1)

In the same way, there are three persons comparable to a sick person found existing in the world. What three? Here, a certain person, whether or not he gets to see the Tathāgata, whether or not he gets to hear the Dhamma and Discipline proclaimed by the Tathāgata, does not enter upon the fixed course of rightness in wholesome qualities.

Idha panekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya, okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (2)

Here, a certain person, whether or not he gets to see the Tathāgata, whether or not he gets to hear the Dhamma and Discipline proclaimed by the Tathāgata, enters upon the fixed course of rightness in wholesome qualities.

Idha panekacco puggalo labhanto tathāgataṃ dassanāya no alabhanto, labhanto tathāgatappaveditaṃ dhammavinayaṃ savaṇāya no alabhanto, okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (3)

Here, a certain person enters upon the fixed course of rightness in wholesome qualities upon getting to see the Tathāgata, but not upon failing to see him; and upon getting to hear the Dhamma and Discipline proclaimed by the Tathāgata, but not upon failing to hear it.

Tatra yvāyaṃ puggalo labhanto tathāgataṃ dassanāya no alabhanto, labhanto tathāgatappaveditaṃ dhammavinayaṃ savaṇāya no alabhanto[Pg.132], okkamati niyāmaṃ kusalesu dhammesu sammattaṃ, imaṃ puggalaṃ paṭicca bhagavatā dhammadesanā anuññātā, imañca puggalaṃ paṭicca aññesampi dhammo desetabbo. Ime tayo gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ.

It is with reference to the person who enters the fixed course of rightness in wholesome qualities upon getting to see the Tathāgata, but not upon failing to see him, and upon getting to hear the Dhamma and Discipline proclaimed by the Tathāgata, but not upon failing to hear it, that the Blessed One has permitted the teaching of the Dhamma. And with reference to this person, the Dhamma should be taught to others also. These three persons comparable to the sick exist and are found in the world.

95. Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘kāyasakkhī’’.

95. And what person is a body-witness? Here, a certain person dwells having touched the eight liberations with the body, and having seen with wisdom, some of his taints are destroyed. This person is called a 'body-witness.'

96. Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘diṭṭhippatto’’.

96. And what person is one attained-to-view? Here, a certain person understands as it really is: ‘This is suffering’; ‘This is the origin of suffering’; ‘This is the cessation of suffering’; ‘This is the path leading to the cessation of suffering.’ The teachings proclaimed by the Tathāgata have been well seen and well practiced by him with wisdom, and having seen with wisdom, some of his taints are destroyed. This person is called one ‘attained-to-view.’

97. Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathādiṭṭhippattassa – ayaṃ vuccati puggalo ‘‘saddhāvimutto’’.

97. And what person is one liberated by faith? Here, a certain person understands as it really is: ‘This is suffering’… and so on… The teachings proclaimed by the Tathāgata have been well seen and well practiced by him with wisdom, and having seen with wisdom, some of his taints are destroyed, but not indeed as for one attained-to-view. This person is called one ‘liberated by faith.’

98. Katamo ca puggalo gūthabhāṇī? Idhekacco puggalo musāvādī hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho, purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – ayaṃ vuccati puggalo ‘‘gūthabhāṇī’’.

98. And what person is a filth-speaker? Here, a certain person is a liar. When brought to a council, an assembly, a gathering of relatives, a guild, or the royal court, and questioned as a witness: “Come, good man, speak what you know,” not knowing, he says, “I know”; or knowing, he says, “I do not know”; not seeing, he says, “I see”; or seeing, he says, “I do not see.” Thus, for his own sake, for another’s sake, or for the sake of some trifling material gain, he is one who speaks falsehood knowingly. This person is called a ‘filth-speaker.’”

99. Katamo [Pg.133] ca puggalo pupphabhāṇī? Idhekacco puggalo musāvādaṃ pahāya musāvādā paṭivirato hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho, purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘na jānāmī’’ti, jānaṃ vā āha – ‘‘jānāmī’’ti, apassaṃ vā āha – ‘‘na passāmī’’ti, passaṃ vā āha – ‘‘passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti – ayaṃ vuccati puggalo ‘‘pupphabhāṇī’’.

99. And what person is a flower-speaker? Here, a certain person, having abandoned false speech, abstains from false speech. When brought to a council, an assembly, a gathering of relatives, a guild, or the royal court, and questioned as a witness: “Come, good man, speak what you know,” not knowing, he says, “I do not know”; or knowing, he says, “I know”; not seeing, he says, “I do not see”; or seeing, he says, “I see.” Thus, for his own sake, for another’s sake, or for the sake of some trifling material gain, he is not one who speaks falsehood knowingly. This person is called a ‘flower-speaker.’”

100. Katamo ca puggalo madhubhāṇī? Idhekacco puggalo yā sā vācā nelā kaṇṇasukhā pemaniyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti – ayaṃ vuccati puggalo ‘‘madhubhāṇī’’.

100. And what person is a honey-speaker? Here, a certain person utters speech that is faultless, pleasing to the ear, affectionate, goes to the heart, urbane, liked by many people, and agreeable to many people. This person is called a ‘honey-speaker.’”

101. Katamo ca puggalo arukūpamacitto? Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo ‘‘arukūpamacitto’’.

101. And what person has a mind like a sore? Here, a certain person is irritable and prone to vexation. Even when spoken to just a little, he gets offended, becomes angry, is hostile, and becomes stubborn; he makes manifest his anger, ill will, and displeasure. Just as a festering sore, when struck by a stick or a potsherd, gives forth discharge all the more, so too, here a certain person is irritable and prone to vexation. Even when spoken to just a little, he gets offended, becomes angry, is hostile, and becomes stubborn; he makes manifest his anger, ill will, and displeasure. This person is called one with a ‘mind like a sore.’”

102. Katamo ca puggalo vijjūpamacitto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Seyyathāpi nāma cakkhumā puriso rattandhakāratimisāya vijjantarikāya rūpāni passeyya, evamevaṃ idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti[Pg.134], ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti – ayaṃ vuccati puggalo ‘‘vijjūpamacitto’’.

102. And what person has a mind like lightning? Here, a certain person understands as it really is: ‘This is suffering,’ ‘This is the origin of suffering,’ ‘This is the cessation of suffering,’ ‘This is the path leading to the cessation of suffering.’ Just as a man with sight might see forms in the pitch-black darkness of night by a flash of lightning, so too a certain person understands as it really is: ‘This is suffering,’ ‘This is the origin of suffering,’ ‘This is the cessation of suffering,’ ‘This is the path leading to the cessation of suffering.’ This person is called one with a ‘mind like lightning.’”

103. Katamo ca puggalo vajirūpamacitto? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Seyyathāpi nāma vajirassa natthi kiñci abhejjaṃ maṇi vā pāsāṇo vā, evamevaṃ idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati – ayaṃ vuccati puggalo ‘‘vajirūpamacitto’’.

103. And what person has a mind like a diamond? Here, a certain person, through the destruction of the taints, in this very life, having realized for himself with higher knowledge, attains and abides in the taintless liberation of mind, liberation by wisdom. Just as for a diamond there is nothing that cannot be broken, be it a gem or a stone, so too, here a certain person, through the destruction of the taints, in this very life, having realized for himself with higher knowledge, attains and abides in the taintless liberation of mind, liberation by wisdom. This person is called one with a ‘mind like a diamond.’”

104. Katamo ca puggalo andho? Idhekaccassa puggalassa tathārūpaṃ cakkhu na hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘andho’’.

104. And what person is blind? Here, a certain person does not have that kind of eye by which one might acquire unacquired wealth or make acquired wealth increase; and he does not have that kind of eye by which one might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This person is called ‘blind.’”

105. Katamo ca puggalo ekacakkhu? Idhekaccassa puggalassa tathārūpaṃ cakkhu hoti, yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘ekacakkhu’’.

105. And what person has one eye? Here, a certain person has that kind of eye by which he might acquire unacquired wealth or cause acquired wealth to increase; but he does not have that kind of eye by which he might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This person is called ‘one-eyed’.

106. Katamo ca puggalo dvicakkhu? Idhekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘dvicakkhu’’.

106. And what person has two eyes? Here, a certain person has that kind of eye by which he might acquire unacquired wealth or cause acquired wealth to increase; and he also has that kind of eye by which he might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This person is called ‘two-eyed’.

107. Katamo [Pg.135] ca puggalo avakujjapañño? Idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi nāma kumbho nikkujjo tatra udakaṃ āsittaṃ vivaṭṭati, no saṇṭhāti; evamevaṃ idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti – ayaṃ vuccati puggalo ‘‘avakujjapañño’’.

107. And what person has overturned wisdom? Here, a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they proclaim the holy life, perfectly complete and pure. While sitting in that seat, he does not attend to the beginning, the middle, or the end of that talk. Even after rising from that seat, he does not attend to the beginning, the middle, or the end of that talk. Just as water poured into an overturned pot flows away and does not remain, so too, here a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they proclaim the holy life, perfectly complete and pure. While sitting in that seat, he does not attend to the beginning, the middle, or the end of that talk. Even after rising from that seat, he does not attend to the beginning, the middle, or the end of that talk. This person is called one with ‘overturned wisdom’.

108. Katamo ca puggalo ucchaṅgapañño? Idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi nāma purisassa ucchaṅge nānākhajjakāni ākiṇṇāni – tilā taṇḍulā modakā badarā. So tamhā āsanā vuṭṭhahanto satisammosā pakireyya. Evamevaṃ idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ [Pg.136] sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādimpi manasi karoti, na majjhampi manasi karoti, na pariyosānampi manasi karoti – ayaṃ vuccati puggalo ‘‘ucchaṅgapañño’’.

108. And what is the person with lap-wisdom? Here, a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they proclaim the holy life, perfectly complete and pure. While sitting in that seat, he attends to the beginning, the middle, and the end of that talk. But having risen from that seat, he does not attend to the beginning, the middle, or the end of that talk. Just as a person’s lap might be filled with various snacks—sesame seeds, rice grains, sweets, and jujubes—and when rising from that seat, due to a lapse of mindfulness, he might scatter them; so too, here a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they proclaim the holy life, perfectly complete and pure. While sitting in that seat, he attends to the beginning, the middle, and the end of that talk. But having risen from that seat, he does not attend to the beginning, the middle, or the end of that talk. This person is called one with lap-wisdom.

109. Katamo ca puggalo puthupañño? Idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Seyyathāpi nāma kumbho ukkujjo tatra udakaṃ āsittaṃ saṇṭhāti, no vivaṭṭati; evamevaṃ idhekacco puggalo ārāmaṃ gantā honti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti – ayaṃ vuccati puggalo ‘‘puthupañño’’.

109. And what kind of person is one with broad wisdom? Here, a certain person is one who frequently goes to a monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they make clear the holy life, which is utterly complete and pure. While sitting in that seat, he attends to the beginning of that talk, he attends to the middle, and he attends to the end. Even after having risen from that seat, he attends to the beginning of that talk, he attends to the middle, and he attends to the end. Just as a water pot placed upright, when water is poured into it, retains it and does not let it run off; in the same way, here a certain person is one who frequently goes to a monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they make clear the holy life, which is utterly complete and pure. While sitting in that seat, he attends to the beginning of that talk, he attends to the middle, and he attends to the end. Even after having risen from that seat, he attends to the beginning of that talk, he attends to the middle, and he attends to the end. This is called a person with broad wisdom.

110. Katamo ca puggalo kāmesu ca bhavesu ca avītarāgo? Sotāpannasakadāgāmino – ime vuccanti puggalā ‘‘kāmesu ca bhavesu ca avītarāgā’’.

110. And what kind of person is not free from passion for sensual pleasures and for states of existence? The stream-enterer and the once-returner. These persons are called 'those not free from passion for sensual pleasures and for states of existence'.

111. Katamo ca puggalo kāmesu vītarāgo, bhavesu avītarāgo? Anāgāmī – ayaṃ vuccati puggalo ‘‘kāmesu vītarāgo, bhavesu avītarāgo’’.

111. And what kind of person is free from passion for sensual pleasures but not free from passion for states of existence? The non-returner. This person is called 'one who is free from passion for sensual pleasures but not free from passion for states of existence'.

112. Katamo ca puggalo kāmesu ca bhavesu ca vītarāgo? Arahā – ayaṃ vuccati puggalo ‘‘kāmesu ca bhavesu ca vītarāgo’’.

112. And what kind of person is free from passion for sensual pleasures and for states of existence? The Arahant. This person is called 'one who is free from passion for sensual pleasures and for states of existence'.

113. Katamo [Pg.137] ca puggalo pāsāṇalekhūpamo? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Seyyathāpi nāma pāsāṇe lekhā na khippaṃ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti – ayaṃ vuccati puggalo ‘‘pāsāṇalekhūpamo’’.

113. And what kind of person is comparable to a line on a rock? Here, a certain person is frequently angry. And that anger of his lies dormant for a long, long time. Just as a line on a rock is not quickly effaced by wind or by water but is long-lasting; in the same way, here a certain person is frequently angry, and that anger of his lies dormant for a long, long time. This is called a person comparable to a line on a rock.

114. Katamo ca puggalo pathavilekhūpamo? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Seyyathāpi nāma pathaviyā lekhā khippaṃ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti – ayaṃ vuccati puggalo ‘‘pathavilekhūpamo’’.

114. And what kind of person is comparable to a line on the earth? Here, a certain person is frequently angry. But that anger of his does not lie dormant for a long, long time. Just as a line on the earth is quickly effaced by wind or by water and is not long-lasting; in the same way, here a certain person is frequently angry, but that anger of his does not lie dormant for a long, long time. This is called a person comparable to a line on the earth.

115. Katamo ca puggalo udakalekhūpamo? Idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṃsandatimeva sandhiyatimeva sammodatimeva. Seyyathāpi nāma udake lekhā khippaṃ lujjati, na ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṃsandatimeva sandhiyatimeva sammodatimeva – ayaṃ vuccati puggalo ‘‘udakalekhūpamo’’.

115. And what kind of person is comparable to a line on water? Here, a certain person, even when spoken to strongly, even when spoken to harshly, even when spoken to disagreeably, just reconciles, just unites, just gets along. Just as a line on water is quickly effaced and is not long-lasting; in the same way, here a certain person, even when spoken to strongly, even when spoken to harshly, even when spoken to disagreeably, just reconciles, just unites, just gets along. This is called a person comparable to a line on water.

116. Tattha katame tayo potthakūpamā puggalā? Tayo potthakā – navopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca, majjhimopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca, jiṇṇopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ chaḍḍenti. Evamevaṃ tayome potthakūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame tayo? Navo cepi bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya. Seyyathāpi so potthako dubbaṇṇo, tathūpamo [Pg.138] ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya. Seyyathāpi so potthako dukkhasamphasso, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya. Seyyathāpi so potthako appaggho, tathūpamo ayaṃ puggalo.

116. In this context, what are the three persons comparable to a hempen cloth? There are three kinds of hempen cloths: a new hempen cloth is of poor color, rough to the touch, and of little value; a used hempen cloth is of poor color, rough to the touch, and of little value; and a worn-out hempen cloth is of poor color, rough to the touch, and of little value. A worn-out hempen cloth is used for scouring a pot or is thrown on a rubbish heap. In the same way, these three persons comparable to a hempen cloth exist and are found among the bhikkhus. What are the three? If a bhikkhu is new, he may be immoral and of evil character; this is his poor color. Just as that hempen cloth is of poor color, this person is comparable to that. Whoever associates with, attends on, and resorts to him, and falls into following his views, for them that leads to their harm and suffering for a long time. This is his roughness to the touch. Just as that hempen cloth is rough to the touch, this person is comparable to that. For those from whom he accepts the requisites—robes, almsfood, lodging, and medicine and provisions for the sick—that gift of theirs is not of great fruit, not of great benefit. This is his little value. Just as that hempen cloth is of little value, this person is comparable to that.

Majjhimo cepi bhikkhu hoti…pe… thero cepi bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya. Seyyathāpi so potthako dubbaṇṇo, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya. Seyyathāpi so potthako dukkhasamphasso, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya. Seyyathāpi so potthako appaggho, tathūpamo ayaṃ puggalo.

If a bhikkhu is of middle standing... and so on... and if an elder bhikkhu is immoral and of evil character, this is his poor color. Just as that hempen cloth is of poor color, this person is comparable to that. Whoever associates with, attends on, and resorts to him, and falls into following his views, for them that leads to their harm and suffering for a long time. This is his roughness to the touch. Just as that hempen cloth is rough to the touch, this person is comparable to that. For those from whom he accepts the requisites—robes, almsfood, lodging, and medicine and provisions for the sick—that gift of theirs is not of great fruit, not of great benefit. This is his little value. Just as that hempen cloth is of little value, this person is comparable to that.

Evarūpo ce thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – ‘‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññasī’’ti! So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ. Ime tayo potthakūpamā puggalā santo saṃvijjamānā bhikkhūsu.

If such an elder bhikkhu speaks in the midst of the Sangha, the bhikkhus say this to him: ‘What is the use of your speaking, you fool, you incompetent one? Do you indeed think you should speak?’ Angered and displeased, he utters such speech by which the Sangha suspends him, just as one would toss that hempen cloth onto a rubbish heap. These three persons comparable to a hempen cloth exist and are found among the bhikkhus.

117. Tattha katame tayo kāsikavatthūpamā puggalā? Tīṇi kāsikavatthāni – navampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca, majjhimampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca, jiṇṇampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi kāsikavatthaṃ ratanapaliveṭhanaṃ vā karonti gandhakaraṇḍake vā naṃ nikkhipanti.

117. In this context, what are the three persons comparable to Benares cloth? There are three kinds of Benares cloth. A new Benares cloth is beautiful, pleasant to the touch, and of great value. A used Benares cloth is beautiful, pleasant to the touch, and of great value. An old Benares cloth is also beautiful, pleasant to the touch, and of great value. An old Benares cloth they use to wrap a jewel, or they place it in a perfume casket.

Evamevaṃ [Pg.139] tayome kāsikavatthūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame tayo? Navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya. Seyyathāpi taṃ kāsikavatthaṃ vaṇṇavantaṃ, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya. Seyyathāpi taṃ kāsikavatthaṃ sukhasamphassaṃ, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya. Seyyathāpi taṃ kāsikavatthaṃ mahagghaṃ, tathūpamo ayaṃ puggalo.

In the same way, these three persons comparable to Benares cloth exist and are found among the bhikkhus. What are the three? If a newly ordained bhikkhu is virtuous and of good conduct, this is his beauty. Just as that Benares cloth is beautiful, this person is comparable to that. Whoever associates with, attends on, and resorts to him, and falls into following his views, for them that leads to their welfare and happiness for a long time. This is his pleasant touch. Just as that Benares cloth is pleasant to the touch, this person is comparable to that. For those from whom he accepts the requisites—robes, almsfood, lodging, and medicine and provisions for the sick—that gift of theirs is of great fruit and great benefit. This is his great value. Just as that Benares cloth is of great value, this person is comparable to that.

Majjhimo cepi bhikkhu…pe… thero cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya. Seyyathāpi taṃ kāsikavatthaṃ vaṇṇavantaṃ, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya. Seyyathāpi taṃ kāsikavatthaṃ sukhasamphassaṃ, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya. Seyyathāpi taṃ kāsikavatthaṃ mahagghaṃ, tathūpamo ayaṃ puggalo.

If a bhikkhu is of middle standing... and so on... and if an elder bhikkhu is virtuous and of good conduct, this is his beauty. Just as that Benares cloth is beautiful, this person is comparable to that. Whoever associates with, attends on, and resorts to him, and falls into following his views, for them that leads to their welfare and happiness for a long time. This is his pleasant touch. Just as that Benares cloth is pleasant to the touch, this person is comparable to that. For those from whom he accepts the requisites—robes, almsfood, lodging, and medicine and provisions for the sick—that gift of theirs is of great fruit and great benefit. This is his great value. Just as that Benares cloth is of great value, this person is comparable to that.

Evarūpo ce thero bhikkhu saṅghamajjhe bhaṇati, tamenaṃ bhikkhū evamāhaṃsu – ‘‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’’ti. Tassa taṃ vacanaṃ ādheyyaṃ gacchati, gandhakaraṇḍakeva naṃ kāsikavatthaṃ. Ime tayo kāsikavatthūpamā puggalā santo saṃvijjamānā bhikkhūsu.

If such an elder bhikkhu speaks in the midst of the Sangha, the bhikkhus say: ‘Be quiet, venerable sirs, the elder bhikkhu is speaking on the Dhamma and the Vinaya.’ His speech is held as authoritative, just as that Benares cloth is placed in a perfume casket. These three persons comparable to Benares cloth exist and are found among the bhikkhus.

118. Katamo ca puggalo suppameyyo? Idhekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākaṭindriyo – ayaṃ vuccati puggalo ‘‘suppameyyo’’.

118. And what kind of person is easily measured? Here, a certain person is agitated, arrogant, fickle, harsh-mouthed, of scattered speech, of lapsed mindfulness, without clear comprehension, unconcentrated, with a distracted mind, and with faculties unrestrained. This person is called ‘easily measured.’

119. Katamo ca puggalo duppameyyo? Idhekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati [Pg.140] sampajāno samāhito ekaggacitto saṃvutindriyo – ayaṃ vuccati puggalo ‘‘duppameyyo’’.

119. And what kind of person is hard to measure? Here, a certain person is unagitated, not arrogant, not fickle, not harsh-mouthed, not of scattered speech, with mindfulness established, clearly comprehending, concentrated, with a unified mind, and with faculties restrained. This person is called ‘hard to measure.’

120. Katamo ca puggalo appameyyo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati – ayaṃ vuccati puggalo ‘‘appameyyo’’.

120. And what kind of person is immeasurable? Here, through the destruction of the taints, a certain person has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he dwells therein. This person is called ‘immeasurable.’

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

121. And what kind of person should not be associated with, not frequented, and not served? Here, a certain person is deficient in virtue, concentration, and wisdom. Such a person should not be associated with, not frequented, and not served, except out of pity and compassion.

122. Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sadiso hoti sīlena samādhinā paññāya. Evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? ‘‘Sīlasāmaññagatānaṃ sataṃ sīlakathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissati; samādhisāmaññagatānaṃ sataṃ samādhikathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissati; paññāsāmaññagatānaṃ sataṃ paññākathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissatī’’ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

122. And what kind of person should be associated with, frequented, and served? Here, a certain person is similar in virtue, concentration, and wisdom. Such a person should be associated with, frequented, and served. For what reason? ‘When we are with those who are similar in virtue, we will have talk on virtue, and that will be pleasant for us and will be for our growth. When we are with those who are similar in concentration, we will have talk on concentration, and that will be pleasant for us and will be for our growth. When we are with those who are similar in wisdom, we will have talk on wisdom, and that will be pleasant for us and will be for our growth.’ Therefore, such a person should be associated with, frequented, and served.

123. Katamo ca puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo adhiko hoti sīlena samādhinā paññāya. Evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? ‘‘Aparipūraṃ vā sīlakkhandhaṃ paripūressāmi, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā samādhikkhandhaṃ paripūressāmi, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā paññākkhandhaṃ paripūressāmi, paripūraṃ vā paññākkhandhaṃ tattha tattha paññāya anuggahessāmī’’ti. Tasmā evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.

123. And what kind of person should be associated with, frequented, and served after having honored and respected him? Here, a certain person is superior in virtue, concentration, and wisdom. Such a person should be associated with, frequented, and served after having honored and respected him. For what reason? ‘I will fulfill the unfulfilled aggregate of virtue, or I will assist with wisdom the fulfilled aggregate of virtue in various respects. I will fulfill the unfulfilled aggregate of concentration, or I will assist with wisdom the fulfilled aggregate of concentration in various respects. I will fulfill the unfulfilled aggregate of wisdom, or I will assist with wisdom the fulfilled aggregate of wisdom in various respects.’ Therefore, such a person should be associated with, frequented, and served after having honored and respected him.

124. Katamo [Pg.141] ca puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’’ti. Seyyathāpi nāma ahi gūthagato kiñcāpi na ḍaṃsati, atha kho naṃ makkheti; evamevaṃ kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’’ti! Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

124. And what kind of person should be loathed, not associated with, not frequented, and not served? Here, a certain person is immoral, of evil character, impure, of suspect conduct, of secretive actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, oozing, and like rubbish. Such a person should be loathed, not associated with, not frequented, and not served. For what reason? Even if one does not follow his example, a bad report still spreads about him: ‘This person has bad friends, bad companions, bad associates.’ Just as a snake that has gotten into excrement, though it does not bite, still besmears one, so too, even if one does not follow that person’s example, a bad report still spreads about him: ‘This person has bad friends, bad companions, bad associates.’ Therefore, such a person should be loathed, not associated with, not frequented, and not served.

125. Katamo ca puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma tindukālātaṃ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṃ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti; evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? ‘‘Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi [Pg.142] me kareyyā’’ti! Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

125. And what kind of person should be regarded with equanimity, not associated with, not frequented, and not served? Here, some person is prone to anger and full of vexation. When spoken to even a little, he is offended, becomes hostile, malevolent, and stubborn, and he manifests anger, hatred, and resentment. Just as a festering sore, when struck with a stick or a potsherd, discharges even more matter, so too some person here is prone to anger and full of vexation; when spoken to even a little, he is offended, becomes hostile, malevolent, and stubborn, and he manifests anger, hatred, and resentment. Just as a firebrand of tinduka wood, when struck with a stick or a potsherd, sputters and crackles all the more, so too some person here is prone to anger and full of vexation; when spoken to even a little, he is offended, becomes hostile, malevolent, and stubborn, and he manifests anger, hatred, and resentment. Just as a cesspool, when struck with a stick or a potsherd, becomes even more foul-smelling, so too some person here is prone to anger and full of vexation; when spoken to even a little, he is offended, becomes hostile, malevolent, and stubborn, and he manifests anger, hatred, and resentment. Such a person should be regarded with equanimity, not associated with, not frequented, and not served. For what reason? With the thought: ‘He might abuse me, revile me, and do me harm.’ Therefore, such a person should be regarded with equanimity, not associated with, not frequented, and not served.

126. Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sīlavā hoti kalyāṇadhammo – evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ kalyāṇo kittisaddo abbhuggacchati – ‘‘kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko’’ti! Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

126. And what kind of person should be associated with, frequented, and served? Here, a certain person is virtuous, of good character—such a person should be associated with, frequented, and served. For what reason? Even if one does not emulate his conduct, a good report about him circulates: ‘This person has good friends, good companions, and good associates.’ Therefore, such a person should be associated with, frequented, and served.

127. Katamo ca puggalo sīlesu paripūrakārī, samādhismiṃ mattaso kārī, paññāya mattaso kārī? Sotāpannasakadāgāmino – ime vuccanti puggalā sīlesu paripūrakārino, samādhismiṃ mattaso kārino, paññāya mattaso kārino.

127. And what kind of person is fully accomplished in virtue, but to a moderate degree in concentration and wisdom? The stream-enterer and the once-returner—these are called persons fully accomplished in virtue, but to a moderate degree in concentration and wisdom.

128. Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī? Anāgāmī – ayaṃ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī.

128. And what kind of person is fully accomplished in virtue and concentration, but to a moderate degree in wisdom? The non-returner. This person is called one who is fully accomplished in virtue and concentration, but to a moderate degree in wisdom.

129. Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī? Arahā – ayaṃ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī.

129. And what kind of person is fully accomplished in virtue, concentration, and wisdom? The Arahant. This person is called one who is fully accomplished in virtue, concentration, and wisdom.

130. Tattha katame tayo satthāro? Idhekacco satthā kāmānaṃ pariññaṃ paññapeti, na rūpānaṃ pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti. Idha panekacco satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti. Idha panekacco satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, vedanānañca pariññaṃ paññapeti.

130. Therein, what are the three teachers? Here, a certain teacher prescribes the full understanding of sensual pleasures, but does not prescribe the full understanding of forms, nor the full understanding of feelings. Here, another teacher prescribes the full understanding of sensual pleasures and also of forms, but does not prescribe the full understanding of feelings. Here, yet another teacher prescribes the full understanding of sensual pleasures, and also of forms, and also of feelings.

Tatra yvāyaṃ satthā kāmānaṃ pariññaṃ paññapeti, na rūpānaṃ pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti, rūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā kāmānañca pariññaṃ paññapeti, rūpānañca [Pg.143] pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti, arūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, vedanānañca pariññaṃ paññapeti, sammāsambuddho satthā tena daṭṭhabbo. Ime tayo satthāro.

Therein, that teacher who prescribes the full understanding of sensual pleasures, but does not prescribe the full understanding of forms nor of feelings, should thereby be understood as a teacher who is an obtainer of the form-sphere attainment. Therein, that teacher who prescribes the full understanding of sensual pleasures and also of forms, but does not prescribe the full understanding of feelings, should thereby be understood as a teacher who is an obtainer of the formless-sphere attainment. Therein, that teacher who prescribes the full understanding of sensual pleasures, and also of forms, and also of feelings, should thereby be understood as a Perfectly Self-Enlightened One. These are the three teachers.

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

131. What are the other three teachers? Here, a certain teacher prescribes the self as true and stable in this very life, and also prescribes the self as true and stable in the future life. Here, another teacher prescribes the self as true and stable in this very life, but does not prescribe the self as true and stable in the future life. Here, yet another teacher does not prescribe the self as true and stable in this very life, nor does he prescribe the self as true and stable in the future life.

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

Therein, that teacher who prescribes the self as true and stable in this very life, and also prescribes the self as true and stable in the future life, should thereby be understood as a teacher who is an eternalist. Therein, that teacher who prescribes the self as true and stable in this very life, but does not prescribe the self as true and stable in the future life, should thereby be understood as a teacher who is an annihilationist. Therein, that teacher who does not prescribe the self as true and stable in this very life, nor in the future life, should thereby be understood as a Perfectly Self-Enlightened One. These are the other three teachers.

Tikaniddeso.

The Exposition of the Triads.

4. Catukkapuggalapaññatti

4. The Designation of Persons by Fours

132. Katamo ca puggalo asappuriso? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti – ayaṃ vuccati puggalo ‘‘asappuriso’’.

132. And what kind of person is an unvirtuous person? Here, a certain person takes life, takes what is not given, engages in sexual misconduct, speaks falsehood, and partakes of spirits, liquor, and intoxicants which are the basis for heedlessness. This person is called an 'unvirtuous person'.

133. Katamo ca puggalo asappurisena asappurisataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti[Pg.144], attanā ca adinnādāyī hoti parañca adinnādāne samādapeti, attanā ca kāmesumicchācārī hoti parañca kāmesumicchācāre samādapeti, attanā ca musāvādī hoti parañca musāvāde samādapeti, attanā ca surāmerayamajjapamādaṭṭhāyī hoti parañca surāmerayamajjapamādaṭṭhāne samādapeti – ayaṃ vuccati puggalo ‘‘asappurisena asappurisataro’’.

133. And what kind of person is more unvirtuous than an unvirtuous person? Here, a certain person, himself, takes life and encourages others to take life; himself, takes what is not given and encourages others to take what is not given; himself, engages in sexual misconduct and encourages others to engage in sexual misconduct; himself, speaks falsehood and encourages others to speak falsehood; himself, partakes of spirits, liquor, and intoxicants which are the basis for heedlessness, and encourages others to do so. This person is called 'more unvirtuous than an unvirtuous person'.

134. Katamo ca puggalo sappuriso? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti – ayaṃ vuccati puggalo ‘‘sappuriso’’.

134. And what kind of person is a virtuous person? Here, a certain person abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from partaking of spirits, liquor, and intoxicants which are the basis for heedlessness. This person is called a 'virtuous person'.

135. Katamo ca puggalo sappurisena sappurisataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti, attanā ca adinnādānā paṭivirato hoti parañca adinnādānā veramaṇiyā samādapeti, attanā ca kāmesumicchācārā paṭivirato hoti parañca kāmesumicchācārā veramaṇiyā samādapeti, attanā ca musāvādā paṭivirato hoti parañca musāvādā veramaṇiyā samādapeti, attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti – ayaṃ vuccati puggalo ‘‘sappurisena sappurisataro’’.

135. And what kind of person is more virtuous than a virtuous person? Here, a certain person, he himself abstains from taking life and establishes others in abstinence from taking life; he himself abstains from taking what is not given and establishes others in abstinence from taking what is not given; he himself abstains from sexual misconduct and establishes others in abstinence from sexual misconduct; he himself abstains from false speech and establishes others in abstinence from false speech; he himself abstains from spirits, liquor, and intoxicants which are the basis for heedlessness, and establishes others in abstinence from spirits, liquor, and intoxicants which are the basis for heedlessness. This person is called 'more virtuous than a virtuous person'.

136. Katamo ca puggalo pāpo? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘pāpo’’.

136. And what kind of person is an evil person? Here, a certain person takes life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill will, and holds wrong view. This person is called an 'evil person'.

137. Katamo ca puggalo pāpena pāpataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā [Pg.145] ca adinnādāyī hoti parañca adinnādāne samādapeti, attanā ca kāmesumicchācārī hoti parañca kāmesumicchācāre samādapeti, attanā ca musāvādī hoti parañca musāvāde samādapeti, attanā ca pisuṇavāco hoti parañca pisuṇāya vācāya samādapeti, attanā ca pharusavāco hoti parañca pharusāya vācāya samādapeti, attanā ca samphappalāpī hoti parañca samphappalāpe samādapeti, attanā ca abhijjhālu hoti parañca abhijjhāya samādapeti, attanā ca byāpannacitto hoti parañca byāpāde samādapeti, attanā ca micchādiṭṭhi hoti parañca micchādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘pāpena pāpataro’’.

137. And what kind of person is more evil than an evil person? Here, a certain person, he himself takes life and establishes others in taking life; he himself takes what is not given and establishes others in taking what is not given; he himself engages in sexual misconduct and establishes others in sexual misconduct; he himself speaks falsehood and establishes others in false speech; he himself speaks divisive speech and establishes others in divisive speech; he himself speaks harsh speech and establishes others in harsh speech; he himself engages in idle chatter and establishes others in idle chatter; he himself is covetous and establishes others in covetousness; he himself has a mind of ill will and establishes others in ill will; he himself holds wrong view and establishes others in wrong view. This person is called 'more evil than an evil person'.

138. Katamo ca puggalo kalyāṇo? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘kalyāṇo’’.

138. And what kind of person is a virtuous person? Here, a certain person abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is uncovetous, has a mind without ill will, and holds right view. This person is called a 'virtuous person'.

139. Katamo ca puggalo kalyāṇena kalyāṇataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti, attanā ca adinnādānā paṭivirato hoti parañca adinnādānā veramaṇiyā samādapeti, attanā ca kāmesumicchācārā paṭivirato hoti parañca kāmesumicchācārā veramaṇiyā samādapeti, attanā ca musāvādā paṭivirato hoti parañca musāvādā veramaṇiyā samādapeti, attanā ca pisuṇāya vācāya paṭivirato hoti parañca pisuṇāya vācāya veramaṇiyā samādapeti, attanā ca pharusāya vācāya paṭivirato hoti parañca pharusāya vācāya veramaṇiyā samādapeti, attanā ca samphappalāpā paṭivirato hoti parañca samphappalāpā veramaṇiyā samādapeti, attanā ca anabhijjhālu hoti parañca anabhijjhāya samādapeti, attanā ca abyāpannacitto hoti parañca abyāpāde samādapeti, attanā ca sammādiṭṭhi hoti parañca [Pg.146] sammādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘kalyāṇena kalyāṇataro’’.

139. And what kind of person is more virtuous than a virtuous person? Here, a certain person, he himself abstains from taking life and establishes others in abstinence from taking life; he himself abstains from taking what is not given and establishes others in abstinence from taking what is not given; he himself abstains from sexual misconduct and establishes others in abstinence from sexual misconduct; he himself abstains from false speech and establishes others in abstinence from false speech; he himself abstains from divisive speech and establishes others in abstinence from divisive speech; he himself abstains from harsh speech and establishes others in abstinence from harsh speech; he himself abstains from idle chatter and establishes others in abstinence from idle chatter; he himself is uncovetous and establishes others in non-covetousness; he himself has a mind without ill will and establishes others in non-ill will; he himself holds right view and establishes others in right view. This person is called 'more virtuous than a virtuous person'.

140. Katamo ca puggalo pāpadhammo? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti…pe… micchādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘pāpadhammo’’.

140. And what kind of person is of evil nature? Here, a certain person takes life, takes what is not given…pe… holds wrong view. This person is called a person 'of evil nature'.

141. Katamo ca puggalo pāpadhammena pāpadhammataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā ca adinnādāyī hoti parañca adinnādāne samādapeti…pe… attanā ca micchādiṭṭhi hoti parañca micchādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘pāpadhammena pāpadhammataro’’.

141. And what kind of person is of a more evil nature than one of evil nature? Here, a certain person, he himself takes life and establishes others in taking life; he himself takes what is not given and establishes others in taking what is not given…pe… he himself holds wrong view and establishes others in wrong view. This person is called 'one of a more evil nature than one of evil nature'.

142. Katamo ca puggalo kalyāṇadhammo? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti…pe… samādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘kalyāṇadhammo’’.

142. And what kind of person is of a virtuous nature? Here, a certain person abstains from taking life, abstains from taking what is not given…pe… holds right view. This person is called 'one of a virtuous nature'.

143. Katamo ca puggalo kalyāṇadhammena kalyāṇadhammataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca sammādiṭṭhi hoti parañca sammādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘kalyāṇadhammena kalyāṇadhammataro’’.

143. And what kind of person is of a more virtuous nature than one of a virtuous nature? Here, a certain person, he himself abstains from taking life and establishes others in abstinence from taking life…pe… he himself holds right view and establishes others in right view. This person is called 'one of a more virtuous nature than one of a virtuous nature'.

144. Katamo ca puggalo sāvajjo? Idhekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti – ayaṃ vuccati puggalo ‘‘sāvajjo’’.

144. And what kind of person is blameworthy? Here, a certain person is endowed with blameworthy bodily action, blameworthy verbal action, and blameworthy mental action. This person is called 'blameworthy'.

145. Katamo ca puggalo vajjabahulo? Idhekacco puggalo sāvajjena bahulaṃ kāyakammena samannāgato hoti appaṃ anavajjena, sāvajjena bahulaṃ vacīkammena samannāgato hoti appaṃ anavajjena, sāvajjena bahulaṃ manokammena samannāgato hoti appaṃ anavajjena – ayaṃ vuccati puggalo ‘‘vajjabahulo’’.

145. And what kind of person is one abounding in faults? Here, a certain person is endowed with much blameworthy bodily action and little that is blameless; with much blameworthy verbal action and little that is blameless; with much blameworthy mental action and little that is blameless. This person is called 'one abounding in faults'.

146. Katamo [Pg.147] ca puggalo appavajjo? Idhekacco puggalo anavajjena bahulaṃ kāyakammena samannāgato hoti appaṃ sāvajjena, anavajjena bahulaṃ vacīkammena samannāgato hoti appaṃ sāvajjena, anavajjena bahulaṃ manokammena samannāgato hoti appaṃ sāvajjena – ayaṃ vuccati puggalo ‘‘appavajjo’’.

146. And what kind of person is one with few faults? Here, a certain person is endowed with much blameless bodily action and little that is blameworthy; with much blameless verbal action and little that is blameworthy; with much blameless mental action and little that is blameworthy. This person is called 'one with few faults'.

147. Katamo ca puggalo anavajjo? Idhekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti – ayaṃ vuccati puggalo ‘‘anavajjo’’.

147. And what kind of person is one who is blameless? Here, a certain person is endowed with blameless bodily action, blameless verbal action, and blameless mental action. This person is called 'blameless'.

148. Katamo ca puggalo ugghaṭitaññū? Yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘ugghaṭitaññū’’.

148. And what kind of person is one of quick understanding? The person for whom there is a breakthrough to the Dhamma at the very time a topic is stated. This person is called 'one of quick understanding'.

149. Katamo ca puggalo vipañcitaññū? Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘vipañcitaññū’’.

149. And what kind of person is one who understands through detailed exposition? The person for whom there is a breakthrough to the Dhamma when the meaning of what was stated in brief is analyzed in detail. This person is called 'one who understands through detailed exposition'.

150. Katamo ca puggalo neyyo? Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato evaṃ anupubbena dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘neyyo’’.

150. And what kind of person is one who is guidable? The person for whom there is a breakthrough to the Dhamma gradually through instruction, questioning, wise attention, and by associating with, resorting to, and attending on good friends. This person is called 'one who is guidable'.

151. Katamo ca puggalo padaparamo? Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘padaparamo’’.

151. And what kind of person is one whose highest attainment is the text? It is the person who, though they hear much, speak much, memorize much, and recite much, does not in that very life make a breakthrough to the Dhamma. This person is called 'one whose highest attainment is the text'.

152. Katamo ca puggalo yuttappaṭibhāno no muttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno yuttaṃ vadati no sīghaṃ – ayaṃ vuccati puggalo ‘‘yuttappaṭibhāno no muttappaṭibhāno’’.

152. And what kind of person is astute but not quick-witted? Here, a certain person, when asked a question, speaks pertinently but not quickly. This person is called 'one who is astute but not quick-witted'.

153. Katamo [Pg.148] ca puggalo muttappaṭibhāno no yuttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno sīghaṃ vadati no yuttaṃ – ayaṃ vuccati puggalo ‘‘muttappaṭibhāno no yuttappaṭibhāno’’.

153. And what kind of person is quick-witted but not astute? Here, a certain person, when asked a question, speaks quickly but not pertinently. This person is called 'one who is quick-witted but not astute'.

154. Katamo ca puggalo yuttappaṭibhāno ca muttappaṭibhāno ca? Idhekacco puggalo pañhaṃ puṭṭho samāno yuttañca vadati sīghañca – ayaṃ vuccati puggalo ‘‘yuttappaṭibhāno ca muttappaṭibhāno ca’’.

154. And what kind of person is both astute and quick-witted? Here, a certain person, when asked a question, speaks both pertinently and quickly. This person is called 'one who is both astute and quick-witted'.

155. Katamo ca puggalo neva yuttappaṭibhāno no muttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno neva yuttaṃ vadati no sīghaṃ – ayaṃ vuccati, puggalo ‘‘neva yuttappaṭibhāno no muttappaṭibhāno’’.

155. And what kind of person is neither astute nor quick-witted? Here, a certain person, when asked a question, speaks neither pertinently nor quickly. This person is called 'one who is neither astute nor quick-witted'.

156. Tattha katame cattāro dhammakathikā puggalā? Idhekacco dhammakathiko appañca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

156. Herein, what are the four kinds of persons who are Dhamma speakers? Here, a certain Dhamma speaker speaks little and what is unbeneficial, and his assembly is not skilled in regard to what is beneficial and unbeneficial. For such an assembly, such a Dhamma speaker is reckoned as a Dhamma speaker.

Idha panekacco dhammakathiko appañca bhāsati sahitañca, parisā cassa kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

Again, here, a certain Dhamma speaker speaks little but what is beneficial, and his assembly is skilled in regard to what is beneficial and unbeneficial. For such an assembly, such a Dhamma speaker is reckoned as a Dhamma speaker.

Idha panekacco dhammakathiko bahuñca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

Again, here, a certain Dhamma speaker speaks much but what is unbeneficial, and his assembly is not skilled in regard to what is beneficial and unbeneficial. For such an assembly, such a Dhamma speaker is reckoned as a Dhamma speaker.

Idha panekacco dhammakathiko bahuñca bhāsati sahitañca, parisā cassa kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati. Ime cattāro ‘‘dhammakathikā puggalā’’.

Again, here, a certain Dhamma speaker speaks much and what is beneficial, and his assembly is skilled in regard to what is beneficial and unbeneficial. For such an assembly, such a Dhamma speaker is reckoned as a Dhamma speaker. These are the four persons who are Dhamma speakers.

157. Tattha katame cattāro valāhakūpamā puggalā? Cattāro valāhakā – gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā. Evamevaṃ cattārome valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro[Pg.149]? Gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā.

157. Herein, what are the four persons comparable to clouds? There are four kinds of 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. In the very same way, these four persons comparable to clouds are present and exist in the world. What four? One who thunders but does not rain, one who rains but does not thunder, one who both thunders and rains, and one who neither thunders nor rains.

Kathañca puggalo gajjitā hoti no vassitā? Idhekacco puggalo bhāsitā hoti, no kattā. Evaṃ puggalo gajjitā hoti, no vassitā. Seyyathāpi so valāhako gajjitā no vassitā, tathūpamo ayaṃ puggalo.

And how is a person one who thunders but does not rain? Here, a certain person is a speaker but not a doer. In this way, a person is one who thunders but does not rain. Just as that cloud thunders but does not rain, so this person is of a similar nature.

Kathañca puggalo vassitā hoti no gajjitā? Idhekacco puggalo kattā hoti, no bhāsitā. Evaṃ puggalo vassitā hoti no gajjitā. Seyyathāpi so valāhako vassitā no gajjitā, tathūpamo ayaṃ puggalo.

And how is a person one who rains but does not thunder? Here, a certain person is a doer but not a speaker. In this way, a person is one who rains but does not thunder. Just as that cloud rains but does not thunder, so this person is of a similar nature.

Kathañca puggalo gajjitā ca hoti vassitā ca? Idhekacco puggalo bhāsitā ca hoti, kattā ca. Evaṃ puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so valāhako gajjitā ca vassitā ca, tathūpamo ayaṃ puggalo.

And how is a person one who both thunders and rains? Here, a certain person is both a speaker and a doer. In this way, a person is one who both thunders and rains. Just as that cloud both thunders and rains, so this person is of a similar nature.

Kathañca puggalo neva gajjitā hoti no vassitā? Idhekacco puggalo neva bhāsitā hoti no kattā. Evaṃ puggalo neva gajjitā hoti no vassitā. Seyyathāpi so valāhako neva gajjitā no vassitā, tathūpamo ayaṃ puggalo.

And how is a person one who neither thunders nor rains? Here, a certain person is neither a speaker nor a doer. In this way, a person is one who neither thunders nor rains. Just as that cloud neither thunders nor rains, this person is to be understood as comparable to that.

Ime cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.

These four persons comparable to clouds are found to exist in the world.

158. Tattha katame cattāro mūsikūpamā puggalā? Catasso mūsikā – gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, gādhaṃ kattā ca vasitā ca, neva gādhaṃ kattā no vasitā. Evamevaṃ cattārome mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, gādhaṃ kattā ca vasitā ca, neva gādhaṃ kattā no vasitā.

158. Herein, what are the four persons comparable to mice? There are four kinds of mice: one that makes a burrow but does not dwell in it, one that dwells in a burrow but does not make it, one that both makes a burrow and dwells in it, and one that neither makes a burrow nor dwells in it. In the very same way, these four persons comparable to mice are found to exist in the world. What four? One who makes a burrow but does not dwell in it, one who dwells in a burrow but does not make it, one who both makes a burrow and dwells in it, and one who neither makes a burrow nor dwells in it.

Kathañca puggalo gādhaṃ kattā hoti no vasitā? Idhekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti [Pg.150] yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo gādhaṃ kattā hoti no vasitā. Seyyathāpi sā mūsikā gādhaṃ kattā no vasitā, tathūpamo ayaṃ puggalo.

And how is a person one who makes a burrow but does not dwell in it? Here, a certain person learns the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, and question-and-answer texts. He does not understand as it truly is: 'This is suffering.' He does not understand as it truly is: 'This is the origin of suffering.' He does not understand as it truly is: 'This is the cessation of suffering.' He does not understand as it truly is: 'This is the path leading to the cessation of suffering.' In this way, a person is one who makes a burrow but does not dwell in it. Just as that mouse makes a burrow but does not dwell in it, this person is to be understood as comparable to that.

Kathañca puggalo vasitā hoti no gādhaṃ kattā? Idhekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo vasitā hoti no gādhaṃ kattā. Seyyathāpi sā mūsikā vasitā no gādhaṃ kattā, tathūpamo ayaṃ puggalo.

And how is a person one who dwells in a burrow but does not make it? Here, a certain person does not learn the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, and question-and-answer texts. He understands as it truly is: 'This is suffering.' He understands as it truly is: 'This is the origin of suffering.' He understands as it truly is: 'This is the cessation of suffering.' He understands as it truly is: 'This is the path leading to the cessation of suffering.' In this way, a person is one who dwells in a burrow but does not make it. Just as that mouse dwells in a burrow but does not make it, this person is to be understood as comparable to that.

Kathañca puggalo gādhaṃ kattā ca hoti vasitā ca? Idhekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gādhaṃ kattā ca hoti vasitā ca. Seyyathāpi sā mūsikā gādhaṃ kattā ca vasitā ca, tathūpamo ayaṃ puggalo.

And how is a person one who both makes a burrow and dwells in it? Here, a certain person learns the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, and question-and-answer texts. He understands as it truly is: 'This is suffering.' He understands as it truly is: 'This is the origin of suffering.' He understands as it truly is: 'This is the cessation of suffering.' He understands as it truly is: 'This is the path leading to the cessation of suffering.' In this way, a person is one who both makes a burrow and dwells in it. Just as that mouse both makes a burrow and dwells in it, this person is to be understood as comparable to that.

Kathañca puggalo neva gādhaṃ kattā hoti no vasitā? Idhekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo neva gādhaṃ kattā hoti no vasitā. Seyyathāpi sā mūsikā neva gādhaṃ kattā no vasitā, tathūpamo ayaṃ puggalo.

And how is a person one who neither makes a burrow nor dwells in it? Here, a certain person does not learn the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, and question-and-answer texts. He does not understand as it truly is: 'This is suffering.' He does not understand as it truly is: 'This is the origin of suffering.' He does not understand as it truly is: 'This is the cessation of suffering.' He does not understand as it truly is: 'This is the path leading to the cessation of suffering.' In this way, a person is one who neither makes a burrow nor dwells in it. Just as that mouse neither makes a burrow nor dwells in it, this person is to be understood as comparable to that.

Ime cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ.

These four persons comparable to mice are found to exist in the world.

159. Tattha [Pg.151] katame cattāro ambūpamā puggalā? Cattāri ambāni – āmaṃ pakkavaṇṇi, pakkaṃ āmavaṇṇi, āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi. Evamevaṃ cattārome ambūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

159. Herein, what are the four persons comparable to mangoes? There are four kinds of mangoes: one that is unripe but has the appearance of a ripe one, one that is ripe but has the appearance of an unripe one, one that is unripe and has the appearance of an unripe one, and one that is ripe and has the appearance of a ripe one. In the very same way, these four persons comparable to mangoes are found to exist in the world. What four? A person who is unripe but has the appearance of a ripe one, a person who is ripe but has the appearance of an unripe one, a person who is unripe and has the appearance of an unripe one, and a person who is ripe and has the appearance of a ripe one.

Kathañca puggalo āmo hoti pakkavaṇṇī? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo āmo hoti pakkavaṇṇī. Seyyathāpi taṃ ambaṃ āmaṃ pakkavaṇṇi, tathūpamo ayaṃ puggalo.

And how is a person unripe but has a ripe appearance? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robes are inspiring. But he does not understand as it truly is: ‘This is suffering’; he does not understand as it truly is: ‘This is the origin of suffering’; he does not understand as it truly is: ‘This is the cessation of suffering’; he does not understand as it truly is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is unripe but has a ripe appearance. Just as that mango is unripe but has a ripe appearance, this person is to be understood as comparable to that.

Kathañca puggalo pakko hoti āmavaṇṇī? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pakko hoti āmavaṇṇī. Seyyathāpi taṃ ambaṃ pakkaṃ āmavaṇṇi, tathūpamo ayaṃ puggalo.

And how is a person ripe but has an unripe appearance? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robes are not inspiring. But he understands as it truly is: ‘This is suffering’; he understands as it truly is: ‘This is the origin of suffering’; he understands as it truly is: ‘This is the cessation of suffering’; he understands as it truly is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is ripe but has an unripe appearance. Just as that mango is ripe but has an unripe appearance, this person is to be understood as comparable to that.

Kathañca puggalo āmo hoti āmavaṇṇī? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo āmo hoti āmavaṇṇī. Seyyathāpi taṃ ambaṃ āmaṃ āmavaṇṇi, tathūpamo ayaṃ puggalo.

And how is a person unripe and has an unripe appearance? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are not inspiring. And he does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is unripe and has an unripe appearance. Just as that mango is unripe and has an unripe appearance, this person is to be understood as comparable to that.

Kathañca puggalo pakko hoti pakkavaṇṇī? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti [Pg.152] …pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pakko hoti pakkavaṇṇī. Seyyathāpi taṃ ambaṃ pakkaṃ pakkavaṇṇi, tathūpamo ayaṃ puggalo.

And how is a person ripe and has a ripe appearance? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are inspiring. And he understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is ripe and has a ripe appearance. Just as that mango is ripe and has a ripe appearance, this person is to be understood as comparable to that.

Ime cattāro ambūpamā puggalā santo saṃvijjamānā lokasmiṃ.

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

160. Tattha katame cattāro kumbhūpamā puggalā? Cattāro kumbhā – tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito. Evamevaṃ cattārome kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito.

160. Now, what are the four persons comparable to pots? There are four kinds of pots: empty and covered, full and open, empty and open, and full and covered. In the same way, these four persons comparable to pots are found existing in the world. What four? The empty and covered, the full and open, the empty and open, and the full and covered.

Kathañca puggalo tuccho hoti pihito? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo tuccho hoti pihito. Seyyathāpi so kumbho tuccho pihito, tathūpamo ayaṃ puggalo.

And how is a person empty and covered? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are inspiring. But he does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is empty and covered. Just as that pot is empty and covered, this person is to be understood as comparable to that.

Kathañca puggalo pūro hoti vivaṭo? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pūro hoti vivaṭo. Seyyathāpi so kumbho pūro vivaṭo, tathūpamo ayaṃ puggalo.

And how is a person full and open? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are not inspiring. But he understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is full and open. Just as that pot is full and open, this person is to be understood as comparable to that.

Kathañca puggalo tuccho hoti vivaṭo? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo tuccho hoti vivaṭo. Seyyathāpi so kumbho tuccho vivaṭo, tathūpamo ayaṃ puggalo.

And how is a person empty and open? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are not inspiring. And he does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is empty and open. Just as that pot is empty and open, this person is to be understood as comparable to that.

Kathañca puggalo pūro hoti pihito? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ [Pg.153] pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pūro hoti pihito. Seyyathāpi so kumbho pūro pihito, tathūpamo ayaṃ puggalo. Ime cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ.

And how is a person full and covered? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are inspiring. And he understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is full and covered. Just as that pot is full and covered, this person is to be understood as comparable to that. These four persons comparable to pots are found existing in the world.

161. Tattha katame cattāro udakarahadūpamā puggalā? Cattāro udakarahadā – uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso. Evamevaṃ cattārome udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.

161. Now, what are the four persons comparable to lakes of water? There are four kinds of lakes of water: shallow but appearing deep, deep but appearing shallow, shallow and appearing shallow, and deep and appearing deep. In the same way, these four persons comparable to lakes of water are found existing in the world. What four? The shallow but appearing deep, the deep but appearing shallow, the shallow and appearing shallow, and the deep and appearing deep.

Kathañca puggalo uttāno hoti gambhīrobhāso? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo uttāno hoti gambhīrobhāso. Seyyathāpi so udakarahado uttāno gambhīrobhāso, tathūpamo ayaṃ puggalo.

And how is a person shallow but appearing deep? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are inspiring. But he does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is shallow but appearing deep. Just as that pool of water is shallow but appears deep, this person is to be understood as comparable to that.

Kathañca puggalo gambhīro hoti uttānobhāso? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gambhīro hoti uttānobhāso. Seyyathāpi so udakarahado gambhīro uttānobhāso, tathūpamo ayaṃ puggalo.

And how is a person deep but appearing shallow? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are not inspiring. But he understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is deep but appearing shallow. Just as that pool of water is deep but appears shallow, this person is to be understood as comparable to that.

Kathañca puggalo uttāno hoti uttānobhāso? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ [Pg.154] nappajānāti. Evaṃ puggalo uttāno hoti uttānobhāso. Seyyathāpi so udakarahado uttāno uttānobhāso, tathūpamo ayaṃ puggalo.

And how is a person shallow and appearing shallow? Here, a certain person’s going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the double-layered robe, bowl, and robe is not inspiring. He does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path of practice leading to the cessation of suffering.’ In this way, a person is shallow and appearing shallow. Just as that pool of water is shallow and appears shallow, so this person is to be understood as comparable to it.

Kathañca puggalo gambhīro hoti gambhīrobhāso? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gambhīro hoti gambhīrobhāso. Seyyathāpi so udakarahado gambhīro gambhīrobhāso, tathūpamo ayaṃ puggalo. Ime cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ.

And how is a person deep and appearing deep? Here, a certain person’s going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the double-layered robe, bowl, and robe is inspiring. He understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path of practice leading to the cessation of suffering.’ In this way, a person is deep and appearing deep. Just as that pool of water is deep and appears deep, so this person is to be understood as comparable to it. These four persons comparable to pools of water are found existing in the world.

162. Tattha katame cattāro balībaddūpamā puggalā? Cattāro balībaddā – sakagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sakagavacaṇḍo, sakagavacaṇḍo ca paragavacaṇḍo ca, neva sakagavacaṇḍo no paragavacaṇḍo. Evamevaṃ cattārome balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sakagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sakagavacaṇḍo, sakagavacaṇḍo ca paragavacaṇḍo ca, neva sakagavacaṇḍo no paragavacaṇḍo.

162. Among them, what are the four persons comparable to bulls? There are four kinds of bulls: one that is fierce toward its own herd but not toward another’s herd; one that is fierce toward another’s herd but not toward its own herd; one that is fierce toward both its own herd and another’s herd; and one that is fierce toward neither its own herd nor another’s herd. In the same way, these four persons comparable to bulls are found existing in the world. What four? One who is like a bull that is fierce toward its own herd but not toward another’s herd; one who is like a bull that is fierce toward another’s herd but not toward its own herd; one who is like a bull that is fierce toward both its own herd and another’s herd; and one who is like a bull that is fierce toward neither its own herd nor another’s herd.

Kathañca puggalo sakagavacaṇḍo hoti no paragavacaṇḍo? Idhekacco puggalo sakaparisaṃ ubbejitā hoti, no paraparisaṃ. Evaṃ puggalo sakagavacaṇḍo hoti no paragavacaṇḍo. Seyyathāpi so balībaddo sakagavacaṇḍo no paragavacaṇḍo, tathūpamo ayaṃ puggalo.

And how is a person like a bull that is fierce toward its own herd but not toward another’s herd? Here, a certain person intimidates his own assembly, but not another’s assembly. In this way, a person is like a bull that is fierce toward its own herd but not toward another’s herd. Just as that bull is fierce toward its own herd but not toward another’s, so this person is to be understood as comparable to it.

Kathañca puggalo paragavacaṇḍo hoti no sakagavacaṇḍo? Idhekacco puggalo paraparisaṃ ubbejitā hoti, no sakaparisaṃ. Evaṃ puggalo paragavacaṇḍo hoti no sakagavacaṇḍo. Seyyathāpi so balībaddo paragavacaṇḍo no sakagavacaṇḍo, tathūpamo ayaṃ puggalo.

And how is a person like a bull that is fierce toward another’s herd but not toward his own herd? Here, a certain person intimidates another’s assembly, but not his own assembly. In this way, a person is like a bull that is fierce toward another’s herd but not toward his own herd. Just as that bull is fierce toward another’s herd but not toward its own, so this person is to be understood as comparable to it.

Kathañca puggalo sakagavacaṇḍo ca hoti paragavacaṇḍo ca? Idhekacco puggalo sakaparisañca ubbejitā hoti, paraparisañca. Evaṃ puggalo [Pg.155] sakagavacaṇḍo ca hoti paragavacaṇḍo ca. Seyyathāpi so balībaddo sakagavacaṇḍo ca paragavacaṇḍo ca, tathūpamo ayaṃ puggalo.

And how is a person like a bull that is fierce toward his own herd and also toward another’s herd? Here, a certain person intimidates his own assembly and also another’s assembly. In this way, a person is like a bull that is fierce toward his own herd and also toward another’s herd. Just as that bull is fierce toward its own herd and also toward another’s herd, so this person is to be understood as comparable to it.

Kathañca puggalo neva sakagavacaṇḍo hoti no paragavacaṇḍo? Idhekacco puggalo neva sakaparisaṃ ubbejitā hoti no paraparisaṃ. Evaṃ puggalo neva sakagavacaṇḍo hoti no paragavacaṇḍo. Seyyathāpi so balībaddo neva sakagavacaṇḍo no paragavacaṇḍo, tathūpamo ayaṃ puggalo. Ime cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ.

And how is a person like a bull that is fierce toward neither his own herd nor another’s herd? Here, a certain person intimidates neither his own assembly nor another’s assembly. In this way, a person is like a bull that is fierce toward neither his own herd nor another’s herd. Just as that bull is fierce toward neither its own herd nor another’s herd, so this person is to be understood as comparable to it. These four persons comparable to bulls are found existing in the world.

163. Tattha katame cattāro āsīvisūpamā puggalā? Cattāro āsīvisā – āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ca ghoraviso ca, neva āgataviso no ghoraviso. Evamevaṃ cattārome āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ca ghoraviso ca, neva āgataviso no ghoraviso.

163. Among them, what are the four persons comparable to venomous snakes? There are four kinds of venomous snakes: one with swift-acting venom but not virulent venom; one with virulent venom but not swift-acting venom; one with venom that is both swift-acting and virulent; and one with venom that is neither swift-acting nor virulent. In the same way, these four persons comparable to venomous snakes are found existing in the world. What four? One who is like a snake with swift-acting venom but not virulent venom; one who is like a snake with virulent venom but not swift-acting venom; one who is like a snake with venom that is both swift-acting and virulent; and one who is like a snake with venom that is neither swift-acting nor virulent.

Kathañca puggalo āgataviso hoti no ghoraviso? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo āgataviso hoti, no ghoraviso. Seyyathāpi so āsīviso āgataviso no ghoraviso, tathūpamo ayaṃ puggalo.

And how is a person like a snake with swift-acting venom but not virulent venom? Here, a certain person frequently gets angry, but that anger of his does not lie latent for a long time. In this way, a person is like a snake with swift-acting venom but not virulent venom. Just as that venomous snake has swift-acting venom but not virulent venom, so this person is to be understood as comparable to it.

Kathañca puggalo ghoraviso hoti no āgataviso? Idhekacco puggalo naheva kho abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo ghoraviso hoti, no āgataviso. Seyyathāpi so āsīviso ghoraviso no āgataviso, tathūpamo ayaṃ puggalo.

And how is a person like a snake with virulent venom but not swift-acting venom? Here, a certain person does not frequently get angry, but that anger of his lies latent for a long time. In this way, a person is like a snake with virulent venom but not swift-acting venom. Just as that venomous snake has virulent venom but not swift-acting venom, so this person is to be understood as comparable to it.

Kathañca puggalo āgataviso ca hoti ghoraviso ca? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi [Pg.156] so āsīviso āgataviso ca ghoraviso ca, tathūpamo ayaṃ puggalo.

And how is a person like a snake with venom that is both swift-acting and virulent? Here, a certain person frequently gets angry, and that anger of his lies latent for a long time. In this way, a person is like a snake with venom that is both swift-acting and virulent. Just as that venomous snake has venom that is both swift-acting and virulent, so this person is to be understood as comparable to it.

Kathañca puggalo neva āgataviso hoti no ghoraviso? Idhekacco puggalo naheva kho abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo neva āgataviso hoti no ghoraviso. Seyyathāpi so āsīviso neva āgataviso no ghoraviso, tathūpamo ayaṃ puggalo. Ime cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ.

And how is a person like a snake with venom that is neither swift-acting nor virulent? Here, a certain person does not frequently get angry, and that anger of his does not lie latent for a long time. In this way, a person is like a snake with venom that is neither swift-acting nor virulent. Just as that venomous snake has venom that is neither swift-acting nor virulent, so this person is to be understood as comparable to it. These four persons comparable to venomous snakes are found existing in the world.

164. Kathañca puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hoti? Idhekacco puggalo duppaṭipannānaṃ micchāpaṭipannānaṃ titthiyānaṃ titthiyasāvakānaṃ vaṇṇaṃ bhāsati – ‘‘suppaṭipannā’’ itipi, ‘‘sammāpaṭipannā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hoti.

164. And how is a person one who, without reflecting and without comprehending, speaks praise of one who is unworthy of praise? Here, a certain person speaks praise of sectarians and their disciples who are of bad and wrong practice, saying: ‘They are of good practice,’ and ‘They are of right practice.’ In this way, a person is one who, without reflecting and without comprehending, speaks praise of one who is unworthy of praise.

Kathañca puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsitā hoti? Idhekacco puggalo suppaṭipannānaṃ sammāpaṭipannānaṃ buddhānaṃ buddhasāvakānaṃ avaṇṇaṃ bhāsati – ‘‘duppaṭipannā’’ itipi, ‘‘micchāpaṭipannā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsitā hoti.

And how is a person one who, without reflecting and without comprehending, speaks dispraise of one who is worthy of praise? Here, a certain person speaks dispraise of the Buddhas and the disciples of the Buddhas who are of good and right practice, saying: ‘They are of bad practice,’ and ‘They are of wrong practice.’ In this way, a person is one who, without reflecting and without comprehending, speaks dispraise of one who is worthy of praise.

Kathañca puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃsitā hoti? Idhekacco puggalo duppaṭipadāya micchāpaṭipadāya pasādaṃ janeti – ‘‘suppaṭipadā’’ itipi, ‘‘sammāpaṭipadā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃsitā hoti.

And how is a person one who, without reflecting and without comprehending, shows confidence in a matter that is not inspiring? Here, a certain person generates confidence in bad practice and wrong practice, saying: ‘This is good practice,’ and ‘This is right practice.’ In this way, a person is one who, without reflecting and without comprehending, shows confidence in a matter that is not inspiring.

Kathañca puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃsitā hoti? Idhekacco puggalo suppaṭipadāya sammāpaṭipadāya appasādaṃ janeti – ‘‘duppaṭipadā’’ itipi, ‘‘micchāpaṭipadā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃsitā hoti.

And how is a person one who, without reflecting and without comprehending, shows a lack of confidence in a matter that is inspiring? Here, a certain person generates a lack of confidence in good practice and right practice, saying: ‘This is bad practice,’ and ‘This is wrong practice.’ In this way, a person is one who, without reflecting and without comprehending, shows a lack of confidence in a matter that is inspiring.

165. Kathañca [Pg.157] puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsitā hoti? Idhekacco puggalo duppaṭipannānaṃ micchāpaṭipannānaṃ titthiyānaṃ titthiyasāvakānaṃ avaṇṇaṃ bhāsati – ‘‘duppaṭipannā’’ itipi, ‘‘micchāpaṭipannā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsitā hoti.

165. And how is a person one who, having reflected and comprehended, speaks dispraise of one who is unworthy of praise? Here, a certain person speaks dispraise of sectarians and their disciples who are of bad and wrong practice, saying: ‘They are of bad practice,’ and ‘They are of wrong practice.’ In this way, a person is one who, having reflected and comprehended, speaks dispraise of one who is unworthy of praise.

Kathañca puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsitā hoti? Idhekacco puggalo suppaṭipannānaṃ sammāpaṭipannānaṃ buddhānaṃ buddhasāvakānaṃ vaṇṇaṃ bhāsati – ‘‘suppaṭipannā’’ itipi, ‘‘sammāpaṭipannā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsitā hoti.

And how is a person one who, having reflected and comprehended, speaks praise of one who is worthy of praise? Here, a certain person speaks praise of the Buddhas and the disciples of the Buddhas who are of good and right practice, saying: ‘They are of good practice,’ and ‘They are of right practice.’ In this way, a person is one who, having reflected and comprehended, speaks praise of one who is worthy of praise.

Kathañca puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃsitā hoti? Idhekacco puggalo duppaṭipadāya micchāpaṭipadāya appasādaṃ janeti – ‘‘duppaṭipadā’’ itipi, ‘‘micchāpaṭipadā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃsitā hoti.

And how is a person one who, having reflected and comprehended, shows a lack of confidence in a matter that is not inspiring? Here, a certain person generates a lack of confidence in bad practice and wrong practice, saying: ‘This is bad practice,’ and ‘This is wrong practice.’ In this way, a person is one who, having reflected and comprehended, shows a lack of confidence in a matter that is not inspiring.

Kathañca puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃsitā hoti? Idhekacco puggalo suppaṭipadāya sammāpaṭipadāya pasādaṃ janeti – ‘‘suppaṭipadā’’ itipi, ‘‘sammāpaṭipadā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃsitā hoti.

And how is a person one who, having reflected and comprehended, shows confidence in a matter that is inspiring? Here, a certain person generates confidence in good practice and right practice, saying: ‘This is good practice,’ and ‘This is right practice.’ In this way, a person is one who, having reflected and comprehended, shows confidence in a matter that is inspiring.

166. Kathañca puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati. Yo tattha avaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yo tattha vaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena. Evaṃ puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

166. And how is a person one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time, but is not one who speaks praise of one worthy of praise factually, truthfully, and at the proper time? Here, a certain person has both praiseworthy and blameworthy qualities. As to the blameworthy qualities that are there, he speaks of them factually, truthfully, and at the proper time. As to the praiseworthy qualities that are there, he does not speak of them factually, truthfully, and at the proper time. In this way, a person is one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time, but is not one who speaks praise of one worthy of praise factually, truthfully, and at the proper time.

Kathañca puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati[Pg.158]. Yo tattha vaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yo tattha avaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena. Evaṃ puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

And how is a person one who speaks praise of one worthy of praise factually, truthfully, and at the proper time, but is not one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time? Here, regarding a certain person, there are both grounds for praise and for dispraise. He speaks of the grounds for praise factually, truthfully, and at the proper time, but he does not speak of the grounds for dispraise factually, truthfully, and at the proper time. In this way, a person is one who speaks praise of one worthy of praise factually, truthfully, and at the proper time, but is not one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time.

Kathañca puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati. Yo tattha avaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yopi tattha vaṇṇo tampi bhaṇati bhūtaṃ tacchaṃ kālena. Tatra kālaññū hoti tassa pañhassa veyyākaraṇāya. Evaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

And how is a person one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time, and also speaks praise of one worthy of praise factually, truthfully, and at the proper time? Here, a certain person has both blameworthy and praiseworthy qualities. He speaks of the blameworthy qualities factually, truthfully, and at the proper time; and he also speaks of the praiseworthy qualities factually, truthfully, and at the proper time. In that matter, he knows the right time for answering that question. In this way, a person is one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time, and also speaks praise of one worthy of praise factually, truthfully, and at the proper time.

Kathañca puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, nopi vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati. Yo tattha avaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena, yopi tattha vaṇṇo tampi na bhaṇati bhūtaṃ tacchaṃ kālena. Upekkhako viharati sato sampajāno. Evaṃ puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, nopi vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

And how is it that a person speaks neither dispraise of one deserving dispraise truthfully, factually, and at the right time, nor praise of one deserving praise truthfully, factually, and at the right time? Here, a certain person has both praiseworthy and blameworthy qualities. They do not speak of the blameworthy qualities truthfully, factually, and at the right time; nor do they speak of the praiseworthy qualities truthfully, factually, and at the right time. They dwell equanimously, mindful and clearly comprehending. In this way, a person speaks neither dispraise of one deserving dispraise truthfully, factually, and at the right time, nor praise of one deserving praise truthfully, factually, and at the right time.

167. Katamo ca puggalo uṭṭhānaphalūpajīvī no puññaphalūpajīvī? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati, no puññato – ayaṃ vuccati puggalo ‘‘uṭṭhānaphalūpajīvī, no puññaphalūpajīvī’’.

167. And what kind of person lives on the fruit of exertion, not on the fruit of merit? It is the person whose livelihood is produced by exertion, effort, and striving, not by merit. This person is called one who 'lives on the fruit of exertion, not on the fruit of merit.'

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

And what kind of person lives on the fruit of merit, not on the fruit of exertion? Beginning with the devas who wield power over the creations of others, the devas above them live on the fruit of merit, not on the fruit of exertion.

Katamo [Pg.159] ca puggalo uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati puññato ca – ayaṃ vuccati puggalo ‘‘uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca’’.

And what kind of person lives on both the fruit of exertion and the fruit of merit? It is the person whose livelihood is produced by exertion, effort, and striving, and also by merit. This person is called one who 'lives on both the fruit of exertion and the fruit of merit.'

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

And what kind of person lives on neither the fruit of exertion nor the fruit of merit? Beings in hell live on neither the fruit of exertion nor the fruit of merit.

168. Kathañca puggalo tamo hoti tamaparāyano? Idhekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bahvābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ puggalo tamo hoti tamaparāyano.

168. And how is a person one who comes from darkness and is destined for darkness? Here, a certain person is reborn in a low family—a family of outcastes, hunters, bamboo-workers, cartwrights, or scavengers; a poor family with little food and drink and a difficult livelihood, where food and clothing are obtained with difficulty. And they are ugly, unsightly, dwarfish, and very sickly: one-eyed, or with a crippled hand, or lame, or paralyzed. They do not obtain food, drink, clothing, vehicles, garlands, scents, and unguents, a bed, a dwelling, and a lamp. They engage in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, on the breakup of the body, after death, they are reborn in the plane of misery, a bad destination, the lower world, in hell. In this way, a person is one who comes from darkness and is destined for darkness.

Kathañca puggalo tamo hoti jotiparāyano? Idhekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bahvābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ puggalo tamo hoti jotiparāyano.

And how is a person one who comes from darkness and is destined for light? Here, a certain person is reborn in a low family—a family of outcastes, hunters, bamboo-workers, cartwrights, or scavengers; a poor family with little food and drink and a difficult livelihood, where food and clothing are obtained with difficulty. And they are ugly, unsightly, dwarfish, and very sickly: one-eyed, or with a crippled hand, or lame, or paralyzed. They do not obtain food, drink, clothing, vehicles, garlands, scents, and unguents, a bed, a dwelling, and a lamp. They engage in good conduct by body, speech, and mind. Having engaged in good conduct by body, speech, and mind, on the breakup of the body, after death, they are reborn in a good destination, a heavenly world. In this way, a person is one who comes from darkness and is destined for light.

Kathañca puggalo joti hoti tamaparāyano? Idhekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule [Pg.160] vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ puggalo joti hoti tamaparāyano.

And how is a person one who comes from light and is destined for darkness? Here, a certain person is reborn in a high family—a family of wealthy khattiyas, wealthy brahmins, or wealthy householders—affluent, with great wealth and great possessions, with abundant gold and silver, abundant property and equipment, abundant wealth and grain. And they are handsome, good-looking, and inspiring, endowed with the supreme beauty of complexion. They are one who obtains food, drink, clothing, vehicles, garlands, scents, and unguents, a bed, a dwelling, and a lamp. They engage in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, on the breakup of the body, after death, they are reborn in the plane of misery, a bad destination, the lower world, in hell. In this way, a person is one who comes from light and is destined for darkness.

Kathañca puggalo joti hoti jotiparāyano? Idhekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ puggalo joti hoti jotiparāyano.

And how is a person one who comes from light and is destined for light? Here, a certain person is reborn in a high family—a family of wealthy khattiyas, wealthy brahmins, or wealthy householders—affluent, with great wealth and great possessions, with abundant gold and silver, abundant property and equipment, abundant wealth and grain. And they are handsome, good-looking, and inspiring, endowed with the supreme beauty of complexion. They are one who obtains food, drink, clothing, vehicles, garlands, scents, and unguents, a bed, a dwelling, and a lamp. They engage in good conduct by body, speech, and mind. Having engaged in good conduct by body, speech, and mind, on the breakup of the body, after death, they are reborn in a good destination, a heavenly world. In this way, a person is one who comes from light and is destined for light.

169. Kathañca puggalo oṇatoṇato hoti…pe… evaṃ puggalo oṇatoṇato hoti.

169. And how is a person one who comes from a low state and is inclined to a low state? … In this way, a person is one who comes from a low state and is inclined to a low state.

Kathañca puggalo oṇatuṇṇato hoti…pe… evaṃ puggalo oṇatuṇṇato hoti.

And how is a person one who, having come from a low state, is inclined to a high state? … Thus, a person is one who, having come from a low state, is inclined to a high state.

Kathañca puggalo uṇṇatoṇato hoti…pe… evaṃ puggalo uṇṇatoṇato hoti.

And how is a person one who, having come from a high state, is inclined to a low state? … Thus, a person is one who, having come from a high state, is inclined to a low state.

Kathañca puggalo uṇṇatuṇṇato hoti…pe… evaṃ puggalo uṇṇatuṇṇato hoti.

And how is a person one who, having come from a high state, is inclined to a high state? … Thus, a person is one who, having come from a high state, is inclined to a high state.

170. Tattha [Pg.161] katame cattāro rukkhūpamā puggalā? Cattāro rukkhā – pheggu sāraparivāro, sāro phegguparivāro, pheggu phegguparivāro, sāro sāraparivāro. Evamevaṃ cattārome rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Pheggu sāraparivāro, sāro phegguparivāro, pheggu phegguparivāro, sāro sāraparivāro.

170. Therein, what are the four persons comparable to trees? There are four kinds of trees: sapwood with a retinue of heartwood; heartwood with a retinue of sapwood; sapwood with a retinue of sapwood; and heartwood with a retinue of heartwood. In the same way, these four persons comparable to trees are found existing in the world. What four? The person who is like sapwood with a retinue of heartwood; the person who is like heartwood with a retinue of sapwood; the person who is like sapwood with a retinue of sapwood; and the person who is like heartwood with a retinue of heartwood.

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

And how is a person like sapwood with a retinue of heartwood? Here, a certain person is immoral, of evil character, but their assembly is indeed virtuous, of good character. Thus, a person is like sapwood with a retinue of heartwood. This person is comparable to that tree which is sapwood with a retinue of heartwood.

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

And how is a person like heartwood with a retinue of sapwood? Here, a certain person is virtuous, of good character, but their assembly is indeed immoral, of evil character. Thus, a person is like heartwood with a retinue of sapwood. This person is comparable to that tree which is heartwood with a retinue of sapwood.

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

And how is a person like sapwood with a retinue of sapwood? Here, a certain person is immoral, of evil character, and their assembly is also immoral, of evil character. Thus, a person is like sapwood with a retinue of sapwood. This person is comparable to that tree which is sapwood with a retinue of sapwood.

Kathañca puggalo sāro hoti sāraparivāro? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṃ puggalo sāro hoti sāraparivāro. Seyyathāpi so rukkho sāro sāraparivāro, tathūpamo ayaṃ puggalo. Ime cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ.

And how is a person like heartwood with a retinue of heartwood? Here, a certain person is virtuous, of good character, and their assembly is also virtuous, of good character. Thus, a person is like heartwood with a retinue of heartwood. This person is comparable to that tree which is heartwood with a retinue of heartwood. These four persons comparable to trees are found existing in the world.

171. Katamo ca puggalo rūpappamāṇo rūpappasanno? Idhekacco puggalo ārohaṃ vā passitvā pariṇāhaṃ vā passitvā saṇṭhānaṃ vā passitvā pāripūriṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo rūpappamāṇo rūpappasanno.

171. And which person is one who measures by form and is pleased by form? Here, a certain person, having seen another's height, or girth, or build, or completeness of features, takes that as a measure and generates confidence. This is called a person who measures by form and is pleased by form.

Katamo [Pg.162] ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno.

And which person is one who measures by report and is pleased by report? Here, a certain person, by means of others' praise, extolling, commendation, or reports of good qualities, takes that as a measure and generates confidence. This is called a person who measures by report and is pleased by report.

172. Katamo ca puggalo lūkhappamāṇo lūkhappasanno? Idhekacco puggalo cīvaralūkhaṃ vā passitvā pattalūkhaṃ vā passitvā senāsanalūkhaṃ vā passitvā vividhaṃ vā dukkarakārikaṃ passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo lūkhappamāṇo lūkhappasanno.

172. And which person is one who measures by austerity and is pleased by austerity? Here, a certain person, having seen coarse robes, or a coarse bowl, or coarse lodgings, or the performance of various difficult deeds, takes that as a measure and generates confidence. This is called a person who measures by austerity and is pleased by austerity.

Katamo ca puggalo dhammappamāṇo dhammappasanno? Idhekacco puggalo sīlaṃ vā passitvā samādhiṃ vā passitvā paññaṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo dhammappamāṇo dhammappasanno.

And which person is one who measures by the Dhamma and is pleased by the Dhamma? Here, a certain person, having seen another's virtue, or concentration, or wisdom, takes that as a measure and generates confidence. This is called a person who measures by the Dhamma and is pleased by the Dhamma.

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

173. And how is a person one who is practicing for their own welfare but not for the welfare of others? Here, a certain person is themselves accomplished in virtue but does not encourage others in the accomplishment of virtue; is themselves accomplished in concentration but does not encourage others in the accomplishment of concentration; is themselves accomplished in wisdom but does not encourage others in the accomplishment of wisdom; is themselves accomplished in liberation but does not encourage others in the accomplishment of liberation; is themselves accomplished in the knowledge and vision of liberation but does not encourage others in the accomplishment of the knowledge and vision of liberation. In this way, a person is one who is practicing for their own welfare but not for the welfare of others.

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

And how is a person one who is practicing for the welfare of others but not for their own welfare? Here, a certain person is not themselves accomplished in virtue but encourages others in the accomplishment of virtue; is not themselves accomplished in concentration but encourages others in the accomplishment of concentration; is not themselves accomplished in wisdom but encourages others in the accomplishment of wisdom; is not themselves accomplished in liberation but encourages others in the accomplishment of liberation; is not themselves accomplished in the knowledge and vision of liberation but encourages others in the accomplishment of the knowledge and vision of liberation. In this way, a person is one who is practicing for the welfare of others but not for their own welfare.

Kathañca [Pg.163] puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idhekacco puggalo attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti; attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti; attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti; attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

And how is a person one who is practicing for their own welfare and for the welfare of others? Here, a certain person is themselves accomplished in virtue and also encourages others in the accomplishment of virtue; is themselves accomplished in concentration and also encourages others in the accomplishment of concentration; is themselves accomplished in wisdom and also encourages others in the accomplishment of wisdom; is themselves accomplished in liberation and also encourages others in the accomplishment of liberation; is themselves accomplished in the knowledge and vision of liberation and also encourages others in the accomplishment of the knowledge and vision of liberation. In this way, a person is one who is practicing for their own welfare and for the welfare of others.

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

And how is a person one who is practicing neither for their own welfare nor for the welfare of others? Here, a certain person is not themselves accomplished in virtue and does not encourage others in the accomplishment of virtue; is not themselves accomplished in concentration and does not encourage others in the accomplishment of concentration; is not themselves accomplished in wisdom and does not encourage others in the accomplishment of wisdom; is not themselves accomplished in liberation and does not encourage others in the accomplishment of liberation; is not themselves accomplished in the knowledge and vision of liberation and does not encourage others in the accomplishment of the knowledge and vision of liberation. In this way, a person is one who is practicing neither for their own welfare nor for the welfare of others.

174. Kathañca puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idhekacco puggalo acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya, na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ [Pg.164] aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti sāmākabhakkho vā hoti nīvārabhakkho vā hoti daddulabhakkho vā hoti haṭabhakkho vā hoti kaṇabhakkho vā hoti ācāmabhakkho vā hoti piññākabhakkho vā hoti tiṇabhakkho vā hoti gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṃ puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

174. And how is a person a self-tormentor, devoted to the practice of self-torment? Here, a certain person goes naked, is of unrestrained conduct, and licks their hands clean; they do not come when told, 'Venerable sir, please come,' nor stop when told, 'Venerable sir, please stop;' they do not accept food brought to them, food prepared for them, or an invitation to a meal. They do not accept food from the mouth of a pot or a pan. They do not accept it across a threshold, a stick, or a pestle; nor from two people eating together; nor from a pregnant woman, a nursing woman, or a woman consorting with a man; nor from where food is distributed; nor where a dog is waiting or flies are swarming. They do not eat fish or meat; they do not drink liquor, spirits, or fermented brew. They are a one-houser, a one-morsel person; a two-houser, a two-morsel person… a seven-houser, a seven-morsel person. They subsist on one small bowlful a day, on two… on seven small bowlfuls a day. They take food once a day, once every two days… once every seven days. Thus they dwell committed to the practice of eating by turns, up to half a month. They are one who feeds on vegetables, millet, wild rice, daddula-scum, moss, broken rice, rice scum, sesame cake, grass, or cow dung. They subsist on forest roots and fruits; they feed on fallen fruit. They wear garments of hemp, of coarse cloth, of charnel-ground cloths, of refuse rags, of tree bark; they wear antelope hide, antelope hide with the hoofs intact, a garment of kusa grass, a garment of bark-strips, a garment of wood-shavings; they wear a blanket of human hair, a blanket of horsehair, a garment of owl’s feathers. They are a plucker-out of hair and beard, devoted to the practice of plucking out hair and beard. They are one who stands upright, rejecting seats. They are a squatter, devoted to the exertion of squatting. They are a thorn-bed ascetic; they make their bed on a mattress of thorns. They dwell committed to the practice of bathing in water three times a day, including the evening. Thus they dwell committed to the practice of heating and tormenting the body in many ways. In this way, a person is a self-tormentor, devoted to the practice of self-torment.

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

175. And how is a person a tormentor of others, devoted to the practice of tormenting others? Here, a certain person is a butcher of sheep, a pig butcher, a fowler, a deer-hunter, a trapper, a fisherman, a thief, an executioner of thieves, a cattle slaughterer, a jailer, or one who follows any other such cruel occupation. In this way, a person is a tormentor of others, devoted to the practice of tormenting others.

176. Kathañca puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idhekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena narassa navaṃ sandhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā [Pg.165] migavisāṇena piṭṭhiṃ kaṇḍuvamāno sandhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissā gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya) ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

176. And how is a person one who torments themself and is devoted to the practice of self-torment, and who torments others and is devoted to the practice of tormenting others? Here, a certain person is a king, an anointed khattiya, or a wealthy brahmin. To the east of the city, they have a new sacrificial hall built. Having shaved off their hair and beard, dressed in a rough deerskin, smeared their body with ghee and oil, and scratching their back with a deer's horn, they enter the sacrificial hall together with their chief queen and the brahmin chaplain. There they lie down on the bare ground, which has been smeared with fresh cow-dung. The king subsists on the milk from one teat of a single cow with a calf of similar appearance; the chief queen subsists on the milk from the second teat; the brahmin chaplain subsists on the milk from the third teat; with the milk from the fourth teat they make an offering to the fire; and the calf subsists on what is left. They say: ‘Let so many bulls be slaughtered for the sake of the sacrifice, so many steers be slaughtered for the sake of the sacrifice, so many heifers be slaughtered for the sake of the sacrifice, so many goats be slaughtered for the sake of the sacrifice, so many rams be slaughtered for the sake of the sacrifice, so many horses be slaughtered for the sake of the sacrifice, so many trees be cut down for the sacrificial posts, and so much dabba grass be mown for the sacred ground.’ And those who are their slaves, messengers, or workers perform the preparatory rites, threatened by the rod and by fear, with tear-stained faces, weeping. In this way a person is one who torments themself and is devoted to the practice of self-torment, and who torments others and is devoted to the practice of tormenting others.

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

177. And how is a person one who neither torments himself nor is devoted to the practice of self-torment, neither torments others nor is devoted to the practice of tormenting others? Such a person, not tormenting himself and not tormenting others, in this very life is without craving, extinguished, cooled, experiencing happiness, and dwells with a self that has become sublime.

Idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto[Pg.166]. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’nti! So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

Here, a Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, a Fortunate One, a Knower of the world, an unsurpassed trainer of persons to be tamed, a Teacher of gods and humans, the Buddha, the Blessed One. He makes known this world with its devas, its Māra, and its Brahmā, this generation with its ascetics and brahmins, with its devas and humans, having realized it himself with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he reveals the holy life, perfectly complete and pure. A householder or a householder’s son, or one born in some other family, hears that Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Possessed of that faith, he reflects: ‘The household life is confining, a path of dust; going forth is the open air. It is not easy for one living at home to lead the holy life, perfectly complete and pure, polished like a conch shell. Suppose I shave off my hair and beard, put on the saffron robes, and go forth from the household life into homelessness?’ Then, after some time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness.

178. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

178. Having thus gone forth, and possessing the training and livelihood of the bhikkhus, he abandons the destruction of life and abstains from the destruction of life. With rod and weapon laid aside, conscientious and merciful, he dwells compassionate for the welfare of all living beings.

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

Abandoning the taking of what is not given, he abstains from taking what is not given. Taking only what is given, expecting only what is given, he dwells with a self that has become pure by being free from theft.

Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī paṭivirato methunā gāmadhammā.

Abandoning unchaste conduct, he is celibate, living aloof, and abstains from sexual intercourse, the practice of villagers.

Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

Abandoning false speech, he abstains from false speech. He is a speaker of truth, joining truth to truth, steadfast, trustworthy, and not a deceiver of the world.

Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

Abandoning divisive speech, he abstains from divisive speech. He does not repeat there what he has heard here in order to cause division among them, nor does he repeat here what he has heard there in order to cause division among them. Thus he is a reconciler of those who are divided and an encourager of those who are united. He delights in concord, rejoices in concord, is fond of concord, and speaks words that promote concord.

Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

Abandoning harsh speech, he abstains from harsh speech. He speaks such words as are faultless, pleasing to the ear, lovable, going to the heart, courteous, agreeable to many, and pleasing to many.

Samphappalāpaṃ [Pg.167] pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

Abandoning idle chatter, he abstains from idle chatter. He speaks at the proper time, speaks what is true, speaks what is beneficial, and speaks on the Dhamma and the Vinaya. He speaks words worth treasuring, which are timely, accompanied by reasons, circumscribed, and connected with the goal.

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

179. He abstains from damaging seed and plant life. He eats only one meal a day, abstaining from eating at night and at the wrong time. He abstains from dancing, singing, instrumental music, and seeing shows. He abstains from wearing garlands, using scents, and applying unguents for the purpose of beautification and adornment. He abstains from high and luxurious beds. He abstains from accepting gold and silver.

Āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikāpaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

He abstains from accepting raw grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, and fields and lands. He abstains from undertaking errands and messages. He abstains from cheating with scales, coins, and measures. He abstains from the crooked ways of bribery, deception, and fraud. He abstains from cutting, killing, binding, highway robbery, plundering, and violence.

180. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

180. He is content with robes to protect his body and with almsfood to sustain his belly. Wherever he goes, he sets out taking only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, so too, the bhikkhu is content with robes to protect his body and with almsfood to sustain his belly. Wherever he goes, he sets out taking only these with him. Possessed of this noble aggregate of virtue, he experiences within himself a blameless happiness.

181. So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati; sotena saddaṃ sutvā…pe… ghānena [Pg.168] gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

181. On seeing a form with the eye, he does not grasp at its signs or its features. Inasmuch as, if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, he guards the eye faculty, he attains restraint over the eye faculty. On hearing a sound with the ear… on smelling an odor with the nose… on tasting a flavor with the tongue… on touching a tangible with the body… on cognizing a mental phenomenon with the mind, he does not grasp at its signs or its features. Inasmuch as, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, he guards the mind faculty, he attains restraint over the mind faculty. Possessed of this noble restraint of the faculties, he experiences within himself an unblemished happiness.

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

182. He is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when bending and extending his limbs; in bearing his outer robe, bowl, and other robes; when eating, drinking, chewing, and savoring; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.

So iminā ca ariyena sīlakkhandhena samannāgato iminā ca ariyena indriyasaṃvarena samannāgato iminā ca ariyena satisampajaññena samannāgato imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

Endowed with this noble aggregate of virtue, this noble restraint of the faculties, this noble mindfulness and clear comprehension, and this noble contentment, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After his meal, having returned from his alms round, he sits down, folds his legs crosswise, sets his body erect, and establishes mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind of covetousness. Having abandoned ill will and malevolence, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind of ill will and malevolence. Having abandoned sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful, and clearly comprehending; he purifies his mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly peaceful; he purifies his mind of restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, without perplexity regarding wholesome states; he purifies his mind of doubt.

183. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ [Pg.169] savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

183. Having abandoned these five hindrances, defilements of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. With the stilling of directed thought and evaluation, he enters and abides in the second jhāna, which has internal tranquility and unification of mind, is without directed thought and evaluation, and has rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters and abides in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one abides happily.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and abides in the fourth jhāna, which is neither-painful-nor-pleasant and includes the purification of mindfulness by equanimity.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

With his mind thus concentrated, purified, bright, unblemished, free from defilements, malleable, workable, steady, and having attained the imperturbable, he inclines his mind to the knowledge of recollecting past lives. He recollects his manifold past lives, that is to say: 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 eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: ‘There I was with such a name, of such a clan, with such a complexion, eating such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I arose elsewhere. There, too, I was with such a name, of such a clan, with such a complexion, eating such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I have arisen here.’ Thus, with their aspects and details, he recollects his manifold past lives.

184. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena [Pg.170] samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. So iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

184. With his mind thus concentrated, purified, bright, unblemished, free from defilements, malleable, workable, steady, and having attained the imperturbable, he inclines his mind to the knowledge of the passing away and arising of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and arising—inferior and superior, of good complexion and bad complexion, in good destinations and in bad destinations. He knows beings who fare according to their kamma: ‘Indeed, venerable sirs, these beings were endowed with misconduct of body, speech, and mind, were revilers of the noble ones, held wrong view, and undertook actions based on wrong view. They, with the breakup of the body, after death, have arisen in a state of deprivation, a bad destination, a place of ruin, in hell. But indeed, venerable sirs, these other beings were endowed with good conduct of body, speech, and mind, were not revilers of the noble ones, held right view, and undertook actions based on right view. They, with the breakup of the body, after death, have arisen in a good destination, in the heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and arising—inferior and superior, of good complexion and bad complexion, in good destinations and in bad destinations. He knows beings who fare according to their kamma.

185. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, ‘‘ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti pajānāti. Evaṃ puggalo neva attantapo ca hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

185. With his mind thus concentrated, purified, bright, unblemished, free from defilements, malleable, workable, steady, and having attained the imperturbable, he inclines his mind to the knowledge of the destruction of the taints. He knows as it really is: ‘This is suffering.’ He knows as it really is: ‘This is the origin of suffering.’ He knows as it really is: ‘This is the cessation of suffering.’ He knows as it really is: ‘This is the path leading to the cessation of suffering.’ He knows as it really is: ‘These are the taints.’ He knows as it really is: ‘This is the origin of the taints.’ He knows as it really is: ‘This is the cessation of the taints.’ He knows as it really is: ‘This is the path leading to the cessation of the taints.’ For him, thus knowing and thus seeing, the mind is liberated from the taint of sensual desire, the mind is liberated from the taint of becoming, and the mind is liberated from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He knows: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’ Thus, such a person is neither a self-tormentor nor one engaged in the practice of self-torment, nor a tormentor of others nor one engaged in the practice of tormenting others. He, not tormenting himself and not tormenting others, in this very life, is free from craving, extinguished, cooled, experiencing bliss, and dwells with a self that has become sublime.

186. Katamo ca puggalo sarāgo? Yassa puggalassa rāgo appahīno, ayaṃ vuccati puggalo ‘‘sarāgo’’.

186. And which person is one with passion? The person for whom passion is not abandoned, this person is called 'one with passion.'

Katamo ca puggalo sadoso? Yassa puggalassa doso appahīno, ayaṃ vuccati puggalo ‘‘sadoso’’.

And which person is one with aversion? The person for whom aversion is not abandoned, this person is called 'one with aversion.'

Katamo ca puggalo samoho? Yassa puggalassa moho appahīno, ayaṃ vuccati puggalo ‘‘samoho’’.

And which person is one with delusion? The person for whom delusion is not abandoned, this person is called 'one with delusion.'

Katamo ca puggalo samāno? Yassa puggalassa māno appahīno, ayaṃ vuccati puggalo ‘‘samāno’’.

And which person is one with conceit? The person for whom conceit is not abandoned, this person is called 'one with conceit.'

187. Kathañca [Pg.171] puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

187. And how is a person a gainer of internal serenity of mind, but not a gainer of the higher wisdom of insight into phenomena? Here, a certain person is a gainer of the form attainments or the formless attainments, but is not a gainer of the supramundane path or its fruit. Thus, a person is a gainer of internal serenity of mind, but not a gainer of the higher wisdom of insight into phenomena.

Kathañca puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa? Idhekacco puggalo lābhī hoti lokuttaramaggassa vā phalassa vā, na lābhī rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. Evaṃ puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.

And how is a person a gainer of the higher wisdom of insight into phenomena, but not a gainer of internal serenity of mind? Here, a certain person is a gainer of the supramundane path or its fruit, but is not a gainer of the form attainments or the formless attainments. Thus, a person is a gainer of the higher wisdom of insight into phenomena, but not a gainer of internal serenity of mind.

Kathañca puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa, lābhī ca adhipaññādhammavipassanāya? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa, lābhī ca adhipaññādhammavipassanāya.

And how is a person a gainer of both internal serenity of mind and the higher wisdom of insight into phenomena? Here, a certain person is a gainer of the form attainments or the formless attainments, and is also a gainer of the supramundane path or its fruit. Thus, a person is a gainer of both internal serenity of mind and the higher wisdom of insight into phenomena.

Kathañca puggalo neva lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya? Idhekacco puggalo neva lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo neva lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

And how is a person a gainer of neither internal serenity of mind nor the higher wisdom of insight into phenomena? Here, a certain person is neither a gainer of the form attainments or the formless attainments, nor a gainer of the supramundane path or its fruit. Thus, a person is a gainer of neither internal serenity of mind nor the higher wisdom of insight into phenomena.

188. Katamo ca puggalo anusotagāmī? Idhekacco puggalo kāme ca paṭisevati pāpañca kammaṃ karoti. Ayaṃ vuccati puggalo ‘‘anusotagāmī’’.

188. And which person is one who goes along with the stream? Here, a certain person partakes of sensual pleasures and performs evil actions. This person is called 'one who goes along with the stream'.

Katamo ca puggalo paṭisotagāmī? Idhekacco puggalo kāme ca na paṭisevati pāpañca kammaṃ na karoti. So sahāpi dukkhena sahāpi domanassena assumukhenapi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. Ayaṃ vuccati puggalo ‘‘paṭisotagāmī’’.

And which person is one who goes against the stream? Here, a certain person does not partake of sensual pleasures and does not perform evil actions. That person, with suffering and displeasure, weeping with a tear-stained face, practices the complete and pure holy life. This person is called 'one who goes against the stream'.

Katamo [Pg.172] ca puggalo ṭhitatto? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ vuccati puggalo ‘‘ṭhitatto’’.

And which person is one of steadfast nature? Here, a certain person, through the destruction of the five lower fetters, is of spontaneous rebirth, will attain Parinibbāna there, and is of a nature not to return from that world. This person is called one of 'steadfast nature'.

Katamo ca puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.

And which person is the brahmin who has crossed over, reached the far shore, and stands on dry land? Here, a certain person, through the destruction of the taints, having realized for himself with higher knowledge the taintless liberation of mind and liberation by wisdom in this very life, abides having attained it. This person is called the brahmin 'who has crossed over, reached the far shore, and stands on dry land'.

189. Kathañca puggalo appassuto hoti sutena anupapanno? Idhekaccassa puggalassa appakaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo appassuto hoti sutena anupapanno.

189. And how is a person of little learning and not endowed with that learning? Here, a certain person has learned little: discourses, prose-and-verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer discourses. Of that little learning, not having understood the meaning and not having understood the Dhamma, that person does not practice in accordance with the Dhamma. In this way, a person is of little learning and not endowed with that learning.

Kathañca puggalo appassuto hoti sutena upapanno? Idhekaccassa puggalassa appakaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo appassuto hoti sutena upapanno.

And how is a person of little learning but endowed with that learning? Here, a certain person has learned little: discourses, prose-and-verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer discourses. Of that little learning, having understood the meaning and having understood the Dhamma, that person practices in accordance with the Dhamma. In this way, a person is of little learning but endowed with that learning.

Kathañca puggalo bahussuto hoti sutena anupapanno? Idhekaccassa puggalassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo bahussuto hoti sutena anupapanno.

And how is a person of much learning but not endowed with that learning? Here, a certain person has learned much: discourses, prose-and-verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer discourses. Of that much learning, not having understood the meaning and not having understood the Dhamma, that person does not practice in accordance with the Dhamma. In this way, a person is of much learning but not endowed with that learning.

Kathañca puggalo bahussuto hoti sutena upapanno? Idhekaccassa puggalassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo bahussuto hoti sutena upapanno.

And how is a person of much learning and endowed with that learning? Here, a certain person has learned much: discourses, prose-and-verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer discourses. Of that much learning, having understood the meaning and having understood the Dhamma, that person practices in accordance with the Dhamma. In this way, a person is of much learning and endowed with that learning.

190. Katamo [Pg.173] ca puggalo samaṇamacalo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Ayaṃ vuccati puggalo ‘‘samaṇamacalo’’.

190. And which person is the immovable ascetic? Here, a certain person, through the destruction of the three fetters, is a stream-enterer, of a nature not subject to perdition, certain, and destined for enlightenment. This person is called the 'immovable ascetic'.

Katamo ca puggalo samaṇapadumo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayaṃ vuccati puggalo ‘‘samaṇapadumo’’.

And which person is the red-lotus ascetic? Here, a certain person, through the destruction of the three fetters and the attenuation of lust, hatred, and delusion, is a once-returner; having come to this world only once, he makes an end of suffering. This person is called the 'red-lotus ascetic'.

Katamo ca puggalo samaṇapuṇḍarīko? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ vuccati puggalo ‘‘samaṇapuṇḍarīko’’.

And which person is the white-lotus ascetic? Here, a certain person, through the destruction of the five lower fetters, is of spontaneous rebirth, will attain Parinibbāna there, and is of a nature not to return from that world. This person is called the 'white-lotus ascetic'.

Katamo ca puggalo samaṇesu samaṇasukhumālo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati puggalo ‘‘samaṇesu samaṇasukhumālo’’ti.

And which person is the most refined ascetic among ascetics? Here, a certain person, through the destruction of the taints, having realized for himself with higher knowledge the taintless liberation of mind and liberation by wisdom in this very life, abides having attained it. This person is called 'the most refined ascetic among ascetics'.

Catukkaniddeso.

The Exposition of the Fours is concluded.

5. Pañcakapuggalapaññatti

5. Designation of Persons by Fives

191. Tatra yvāyaṃ puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. Sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti.

191. Herein, as to that person who commits an offense and is remorseful, and who does not understand as it truly is the liberation of mind and liberation by wisdom wherein his arisen evil, unwholesome states cease without remainder, he should be told thus: ‘Venerable one, the taints born of committing an offense are present in you, and the taints born of remorse are increasing. It would be good, venerable one, if, having abandoned the taints born of committing an offense and dispelled the taints born of remorse, you would develop the insight-mind and insight-wisdom. In this way, you will become the equal of that fifth person.’

Tatra yvāyaṃ puggalo ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā [Pg.174] akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā nappavaḍḍhanti. Sādhu vatāyasmā ārambhaje āsave pahāya cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti.

Herein, as to that person who commits an offense but is not remorseful, and who does not understand as it truly is the liberation of mind and liberation by wisdom wherein his arisen evil, unwholesome states cease without remainder, he should be told thus: ‘Venerable one, the taints born of committing an offense are present in you, but the taints born of remorse are not increasing. It would be good, venerable one, if, having abandoned the taints born of committing an offense, you would develop the insight-mind and insight-wisdom. In this way, you will become the equal of that fifth person.’

Tatra yvāyaṃ puggalo na ārabhati vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. Sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti.

Herein, as to that person who does not commit an offense but is remorseful, and who does not understand as it truly is the liberation of mind and liberation by wisdom wherein his arisen evil, unwholesome states cease without remainder, he should be told thus: ‘Venerable one, the taints born of committing an offense are not present in you, but the taints born of remorse are increasing. It would be good, venerable one, if, having dispelled the taints born of remorse, you would develop the insight-mind and insight-wisdom. In this way, you will become the equal of that fifth person.’

Tatra yvāyaṃ puggalo na ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā nappavaḍḍhanti. Sādhu vatāyasmā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti. Ime cattāro puggalā amunā pañcamena puggalena evaṃ ovadiyamānā evaṃ anusāsiyamānā anupubbena āsavānaṃ khayaṃ pāpuṇanti.

Herein, as to that person who does not commit an offense and is not remorseful, and who does not understand as it truly is the liberation of mind and liberation by wisdom wherein his evil, unwholesome states cease without remainder, he should be told thus: ‘Venerable one, the taints born of committing an offense are not present in you, and the taints born of remorse are not increasing. It would be good, venerable one, if you would develop the insight-mind and insight-wisdom. In this way, you will become the equal of that fifth person.’ When these four persons are thus advised and instructed by that fifth person, they gradually attain the destruction of the taints.

192. Kathañca puggalo datvā avajānāti? Idhekacco puggalo yassa puggalassa deti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tassa evaṃ hoti – ‘‘ahaṃ dammi, ayaṃ paṭiggaṇhātī’’ti, tamenaṃ datvā avajānāti. Evaṃ puggalo datvā avajānāti.

192. And how does a person give and then look down on the recipient? Here, a certain person gives robes, almsfood, lodgings, and medicines and provisions for the sick to some person, and it occurs to him: ‘I am giving, he is receiving.’ Having given, he looks down on him. This is how a person gives and then looks down on the recipient.

Kathañca puggalo saṃvāsena avajānāti? Idhekacco puggalo yena puggalena saddhiṃ saṃvasati dve vā tīṇi vā vassāni, tamenaṃ saṃvāsena avajānāti. Evaṃ puggalo saṃvāsena avajānāti.

And how does a person look down on another because of living together? Here, a certain person lives together with some person for two or three years, and because of living together with him, he looks down on him. This is how a person looks down on another because of living together.

Kathañca [Pg.175] puggalo ādheyyamukho hoti? Idhekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne khippaññeva adhimuccitā hoti. Evaṃ puggalo ādheyyamukho hoti.

And how is a person easily led? Here, when praise or blame of another is spoken, a certain person is quickly won over. This is how a person is easily led.

Kathañca puggalo lolo hoti? Idhekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo. Evaṃ puggalo lolo hoti.

And how is a person fickle? Here, a certain person has short-lived faith, short-lived devotion, short-lived affection, and short-lived confidence. This is how a person is fickle.

Kathañca puggalo mando momūho hoti? Idhekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. Evaṃ puggalo mando momūho hoti.

And how is a person dull and bewildered? Here, a certain person does not know wholesome and unwholesome states, does not know blameworthy and blameless states, does not know inferior and superior states, and does not know dark and bright states with their counterparts. This is how a person is dull and bewildered.

193. Tattha katame pañca yodhājīvūpamā puggalā? Pañca yodhājīvā – idhekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

193. Therein, what are the five persons comparable to professional soldiers? There are five kinds of professional soldiers. Here, a certain professional soldier, just on seeing the cloud of dust, sinks down, becomes dejected, cannot hold his ground, and is unable to enter the battle. Such a kind of professional soldier also exists. This is the first professional soldier to be found existing in the world.

Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

Furthermore, here a certain professional soldier endures the dust cloud; but on seeing just the banner top, he sinks down, becomes dejected, cannot stand firm, and is unable to enter the battle. Such a kind of professional soldier also exists. This is the second professional soldier to be found existing in the world.

Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

Furthermore, here a certain professional soldier endures the dust cloud and the banner top; but on hearing just the battle cry, he sinks down, becomes dejected, cannot stand firm, and is unable to enter the battle. Such a kind of professional soldier also exists. This is the third professional soldier to be found existing in the world.

Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.

Furthermore, here a certain professional soldier endures the dust cloud, the banner top, and the battle cry; but in the clash of battle he is wounded and overcome. Such a kind of professional soldier also exists. This is the fourth professional soldier to be found existing in the world.

Puna [Pg.176] caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.

Furthermore, here a certain professional soldier endures the dust cloud, the banner top, the battle cry, and the clash of battle. Having conquered that battle, victorious in battle, he dwells right at the head of that very battle. Such a kind of professional soldier also exists. This is the fifth professional soldier to be found existing in the world. These five professional soldiers are to be found existing in the world.

194. Evamevaṃ pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idhekacco bhikkhu rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṃ? Idha bhikkhu suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti. So taṃ sutvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṃ.

194. In the very same way, these five persons comparable to warriors are to be found existing among the bhikkhus. What five? Here, a certain bhikkhu, on seeing just the dust cloud, sinks down, becomes dejected, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. What, for him, is the dust cloud? Here, a bhikkhu hears: ‘In such and such a village or town there is a woman or a girl who is beautiful, good-looking, pleasing, endowed with the supreme beauty of complexion.’ Having heard this, he sinks down, becomes dejected, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. This, for him, is the dust cloud.

Seyyathāpi so yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

Just as that warrior, on seeing just the dust cloud, sinks down, becomes dejected, cannot stand firm, and is unable to enter the battle, so too is this person comparable. Such a kind of person also exists. This is the first person comparable to a warrior to be found existing among the bhikkhus.

195. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṃ? Idha bhikkhu na heva kho suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti, api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṃ.

195. Furthermore, here a certain bhikkhu endures the dust cloud; but on seeing just the banner top, he sinks down, despairs, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. What, for him, is the banner top? Here, a bhikkhu does not just hear: ‘In such and such a village or town there is a woman or a girl who is beautiful, good-looking, pleasing, endowed with the supreme beauty of complexion,’ but he himself sees a woman or a girl who is beautiful, good-looking, pleasing, endowed with the supreme beauty of complexion. On seeing her, he sinks down, despairs, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. This, for him, is the banner top.

Seyyathāpi [Pg.177] so yodhājīvo sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

Just as that warrior endures the dust cloud, but on seeing just the banner top, sinks down, despairs, cannot stand firm, and is unable to enter the battle, so too is this person comparable. Such a kind of person exists here. This is the second person comparable to a warrior to be found existing among the bhikkhus.

196. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.

196. Furthermore, here a certain bhikkhu endures the dust cloud and the banner top; but on hearing just the battle cry, he sinks down, despairs, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. What, for him, is the battle cry? Here, when a bhikkhu has gone to the forest, to the root of a tree, or to an empty dwelling, a woman approaches and smiles at him, speaks to him, laughs aloud, and teases him. Being smiled at, spoken to, laughed at, and teased by the woman, he sinks down, despairs, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. This, for him, is the battle cry.

Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

Just as that warrior endures the dust cloud and the banner top, but on hearing just the battle cry, sinks down, despairs, cannot stand firm, and is unable to enter the battle, so too is this person comparable. Such a kind of person exists here. This is the third person comparable to a warrior to be found existing among the bhikkhus.

197. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṃ? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati. Idamassa sampahārasmiṃ.

197. Furthermore, here a certain bhikkhu endures the dust cloud, the banner top, and the battle cry; but in the clash of battle he is struck down and perishes. What, for him, is the clash of battle? Here, when a bhikkhu has gone to the forest, to the root of a tree, or to an empty dwelling, a woman approaches him, sits down close to him, lies down close to him, and covers him. Being sat close to, lain down close to, and covered by the woman, without having renounced the training and without having declared his weakness, he engages in sexual intercourse. This, for him, is the clash of battle.

Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati, tathūpamo [Pg.178] ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

Just as that warrior endures the dust cloud, the banner top, and the battle cry, but in the clash of battle is struck down and perishes, so too is this person comparable. Such a kind of person exists here. This is the fourth person comparable to a warrior to be found existing among the bhikkhus.

198. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Kimassa saṅgāmavijayasmiṃ? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati.

198. Furthermore, here a certain bhikkhu endures the dust cloud, the banner top, the battle cry, and the clash of battle. Having conquered that battle, victorious in battle, he dwells right at the head of that very battle. What, for him, is victory in battle? Here, when a bhikkhu has gone to the forest, to the root of a tree, or to an empty dwelling, a woman approaches him, sits down close to him, lies down close to him, and covers him. But when he is being sat close to, lain down close to, and covered by the woman, he disentangles himself, frees himself, and departs wherever he wishes.

So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a cemetery, a forest thicket, an open space, or a heap of straw. Having gone to the forest, or to the root of a tree, or to an empty dwelling, he sits down, folds his legs crosswise, sets his body erect, and establishes mindfulness directed towards his meditation subject. Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, free from perplexity about wholesome states; he purifies his mind from doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati.

Having abandoned these five hindrances—defilements of the mind that weaken wisdom—quite secluded from sensual pleasures, secluded from unwholesome states, he enters and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters and abides in the second jhāna… the third jhāna… the fourth jhāna.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, ‘‘ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti [Pg.179] yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti.

When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and has attained imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it actually is: ‘This is suffering.’ He understands as it actually is: ‘This is the origin of suffering.’ He understands as it actually is: ‘This is the cessation of suffering.’ He understands as it actually is: ‘This is the path leading to the cessation of suffering.’ He understands as it actually is: ‘These are the taints.’ He understands as it actually is: ‘This is the origin of the taints.’ He understands as it actually is: ‘This is the cessation of the taints.’ He understands as it actually is: ‘This is the path leading to the cessation of the taints.’

Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti pajānāti. Idamassa saṅgāmavijayasmiṃ. Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu.

For one who knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’ This, for him, is victory in battle. Just as that warrior who lives by fighting withstands the cloud of dust, withstands the banner-tip, withstands the uproar, and withstands the clash of weapons, and having conquered the battle, victorious in battle, he dwells at the very head of the battle—so too is this person. Such a kind of person is found here. This is the fifth warrior-like person found among the bhikkhus. These are the five warrior-like persons found among the bhikkhus.

199. Tattha katame pañca piṇḍapātikā? Mandattā momūhattā piṇḍapātiko hoti, pāpiccho icchāpakato piṇḍapātiko hoti, ummādā cittavikkhepā piṇḍapātiko hoti, ‘‘vaṇṇitaṃ buddhehi buddhasāvakehī’’ti piṇḍapātiko hoti, api ca appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko hoti. Tatra yvāyaṃ piṇḍapātiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko, ayaṃ imesaṃ pañcannaṃ piṇḍapātikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.

199. Herein, what are the five kinds of alms-food practitioners? One is an alms-food practitioner due to dullness and delusion. One is an alms-food practitioner because of evil desires and being overcome by wishes. One is an alms-food practitioner due to madness and mental distraction. One is an alms-food practitioner thinking, “This has been praised by the Buddhas and the Buddha’s disciples.” Furthermore, one is an alms-food practitioner relying solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice. Among these, the alms-food practitioner who relies solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice, is the foremost, the best, the chief, the highest, and the most excellent of these five alms-food practitioners.

Seyyathāpi nāma gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍaṃ tattha aggamakkhāyati; evamevaṃ yvāyaṃ piṇḍapātiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko hoti, ayaṃ imesaṃ pañcannaṃ piṇḍapātikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime pañca piṇḍapātikā.

Just as from a cow comes milk, from milk curds, from curds fresh butter, from fresh butter ghee, and from ghee the cream of ghee, and the cream of ghee is reckoned the best; so too, the alms-food practitioner who relies solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice, is the foremost, the best, the chief, the highest, and the most excellent among these five alms-food practitioners. These are the five alms-food practitioners.

200. Tattha [Pg.180] katame pañca khalupacchābhattikā…pe… pañca ekāsanikā…pe… pañca paṃsukūlikā…pe… pañca tecīvarikā…pe… pañca āraññikā…pe… pañca rukkhamūlikā …pe… pañca abbhokāsikā…pe… pañca nesajjikā…pe… pañca yathāsanthatikā…pe….

200. Herein, what are the five kinds of practitioners who refuse food offered later? … the five kinds of one-session practitioners … the five kinds of rag-robe practitioners … the five kinds of triple-robe practitioners … the five kinds of forest-dwelling practitioners … the five kinds of tree-root-dwelling practitioners … the five kinds of open-air-dwelling practitioners … the five kinds of sitting practitioners … the five kinds of practitioners who accept any assigned lodging…

201. Tattha katame pañca sosānikā? Mandattā momūhattā sosāniko hoti, pāpiccho icchāpakato sosāniko hoti, ummādā cittavikkhepā sosāniko hoti, ‘‘vaṇṇitaṃ buddhehi buddhasāvakehī’’ti sosāniko hoti, api ca appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko hoti. Tatra yvāyaṃ sosāniko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko, ayaṃ imesaṃ pañcannaṃ sosānikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.

201. Herein, what are the five kinds of charnel-ground practitioners? One is a charnel-ground practitioner due to dullness and delusion. One is a charnel-ground practitioner because of evil desires and being overcome by wishes. One is a charnel-ground practitioner due to madness and mental distraction. One is a charnel-ground practitioner thinking, “This has been praised by the Buddhas and the Buddha’s disciples.” Furthermore, one is a charnel-ground practitioner relying solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice. Among these, that charnel-ground practitioner who relies solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice, is the foremost, the best, the chief, the highest, and the most excellent of these five charnel-ground practitioners.

Seyyathāpi nāma gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍaṃ tattha aggamakkhāyati; evamevaṃ yvāyaṃ sosāniko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko hoti, ayaṃ imesaṃ pañcannaṃ sosānikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime pañca sosānikā.

Just as from a cow comes milk, from milk curds, from curds fresh butter, from fresh butter ghee, and from ghee the cream of ghee, and the cream of ghee is said to be the best; so too, the charnel-ground practitioner who relies solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice—this person, among these five charnel-ground practitioners, is the foremost, the best, the chief, the highest, and the most excellent. These are the five charnel-ground practitioners.

Pañcakaniddeso.

The Exposition of the Fives is concluded.

6. Chakkapuggalapaññatti

6. Designation of Persons in Sixes

202. Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ, sammāsambuddho tena daṭṭhabbo.

202. Herein, that person who, in regard to dhammas unheard before, awakens by himself to the truths, and therein attains omniscience and mastery over the powers, is to be understood as a Perfectly Self-Enlightened One.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, na ca tattha sabbaññutaṃ pāpuṇāti na ca balesu vasībhāvaṃ, paccekasambuddho tena daṭṭhabbo.

Herein, that person who, in regard to dhammas unheard before, awakens by himself to the truths, but does not therein attain omniscience nor mastery over the powers, is to be understood as an Independently Enlightened One.

Tatra [Pg.181] yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti, sāvakapāramiñca pāpuṇāti, sāriputtamoggallānā tena daṭṭhabbā.

Herein, that person who, in regard to dhammas unheard before, does not awaken to the truths by himself, but makes an end of suffering in this very life and attains the perfection of a disciple—by this are to be understood Sāriputta and Moggallāna.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti, na ca sāvakapāramiṃ pāpuṇāti, avasesā arahantā tena daṭṭhabbā.

Herein, that person who, in regard to dhammas unheard before, does not awaken to the truths by himself, but makes an end of suffering in this very life, yet does not attain the perfection of a disciple—by this are to be understood the remaining arahants.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, anāgāmī hoti anāgantā itthattaṃ, anāgāmī tena daṭṭhabbo.

Herein, that person who, in regard to dhammas unheard before, does not awaken to the truths by himself and does not make an end of suffering in this very life, but is a non-returner, not coming back to this state of existence—by this, he is to be understood as a non-returner.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, āgantā itthattaṃ, sotāpannasakadāgāmino tena daṭṭhabbā.

Herein, that person who, in regard to dhammas unheard before, does not awaken to the truths by himself and does not make an end of suffering in this very life, but is one who comes back to this state of existence—by this are to be understood stream-enterers and once-returners.

Chakkaniddeso.

The Exposition of the Six is concluded.

7. Sattakapuggalapaññatti

7. Designation of Persons: The Group of Seven

203. Kathañca puggalo sakiṃ nimuggo nimuggova hoti? Idhekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi. Evaṃ puggalo sakiṃ nimuggo nimuggova hoti.

203. And how is it that a person, having sunk once, remains sunk? Here, a certain person is endowed with exclusively dark, unwholesome states. In this way a person, having sunk once, remains sunk.

Kathañca puggalo ummujjitvā nimujjati? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā hirī neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa taṃ ottappaṃ neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa taṃ vīriyaṃ neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā paññā neva tiṭṭhati no vaḍḍhati hāyatiyeva. Evaṃ puggalo ummujjitvā nimujjati.

And how is it that a person, having emerged, sinks back down? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ But that faith of his neither persists nor grows; it only declines. That moral shame of his neither persists nor grows; it only declines. That moral dread of his neither persists nor grows; it only declines. That energy of his neither persists nor grows; it only declines. That wisdom of his neither persists nor grows; it only declines. In this way a person, having emerged, sinks back down.

Kathañca [Pg.182] puggalo ummujjitvā ṭhito hoti? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti, tassa sā hirī neva hāyati no vaḍḍhati ṭhitā hoti, tassa taṃ ottappaṃ neva hāyati no vaḍḍhati ṭhitaṃ hoti, tassa taṃ vīriyaṃ neva hāyati no vaḍḍhati ṭhitaṃ hoti, tassa sā paññā neva hāyati no vaḍḍhati ṭhitā hoti. Evaṃ puggalo ummujjitvā ṭhito hoti.

And how is it that a person, having emerged, remains stationary? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ That faith of his neither declines nor grows but is stationary. That moral shame of his neither declines nor grows but is stationary. That moral dread of his neither declines nor grows but is stationary. That energy of his neither declines nor grows but is stationary. That wisdom of his neither declines nor grows but is stationary. In this way a person, having emerged, remains stationary.

Kathañca puggalo ummujjitvā vipassati viloketi? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Evaṃ puggalo ummujjitvā vipassati viloketi.

And how is it that a person, having emerged, looks around and surveys? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ With the destruction of the three fetters, he becomes a stream-enterer, no longer subject to downfall, fixed in destiny, bound for enlightenment. In this way a person, having emerged, looks around and surveys.

Kathañca puggalo ummujjitvā patarati? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti sakideva imaṃ lokaṃ āgantvā dukkhassantakaro hoti. Evaṃ puggalo ummujjitvā patarati.

And how is it that a person, having emerged, crosses over? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ With the destruction of the three fetters and with the attenuation of lust, hatred, and delusion, he becomes a once-returner; having come back to this world only one more time, he will make an end of suffering. In this way a person, having emerged, crosses over.

Kathañca puggalo ummujjitvā patigādhappatto hoti? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ puggalo ummujjitvā patigādhappatto hoti.

And how is it that a person, having emerged, gains a foothold? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ With the destruction of the five lower fetters, he is one of spontaneous birth, due to attain final Nibbāna there, not liable to return from that world. In this way a person, having emerged, gains a foothold.

Kathañca puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu[Pg.183], sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.

And how is it that a person, having emerged, has crossed over, gone beyond, and stands on high ground, a brahmin? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ By the destruction of the taints, in this very life he realizes for himself with direct knowledge the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. In this way a person, having emerged, has crossed over, gone beyond, and stands on high ground, a brahmin.

204. Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ubhatobhāgavimutto.

204. And what kind of person is one liberated in both ways? Here, a certain person dwells having contacted the eight liberations with the body, and his taints are destroyed by his seeing with wisdom. This is called a person liberated in both ways.

205. Katamo ca puggalo paññāvimutto…pe… kāyasakkhī… diṭṭhippatto… saddhāvimutto… dhammānusārī ….

205. And what kind of person is one liberated by wisdom … a body-witness … one who has attained view … one liberated by faith … a Dhamma-follower …

206. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimuttoti.

206. And what kind of person is a faith-follower? It is a person practicing for the realization of the fruit of stream-entry for whom the faith faculty is predominant, who develops the noble path led by faith, with faith as its forerunner. This person is called a faith-follower. The person practicing for the realization of the fruit of stream-entry is a faith-follower; established in the fruit, he is one liberated by faith.

Sattakaniddeso.

The Exposition of the Sevens is finished.

8. Aṭṭhakapuggalapaññatti

8. Designation of Persons in Eights

207. Tattha katame cattāro maggasamaṅgino, cattāro phalasamaṅgino puggalā? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno; ime cattāro maggasamaṅgino, ime cattāro phalasamaṅgino puggalā.

207. Therein, who are the four persons endowed with the path and the four persons endowed with the fruit? The stream-enterer, and the one practicing for the realization of the fruit of stream-entry; the once-returner, and the one practicing for the realization of the fruit of once-returning; the non-returner, and the one practicing for the realization of the fruit of non-returning; the Arahant, and the one practicing for the sake of Arahantship. These are the four persons endowed with the path; these are the four persons endowed with the fruit.

Aṭṭhakaniddeso.

The Exposition of the Eights is finished.

9. Navakapuggalapaññatti

9. Designation of Persons in Nines

208. Katamo [Pg.184] ca puggalo sammāsambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ. Ayaṃ vuccati puggalo sammāsambuddho.

208. And what kind of person is a Perfectly Self-Enlightened One? Here, a certain person, in regard to teachings not heard before, awakens by himself to the truths, and therein he attains omniscience and mastery in regard to the powers. This person is called a Perfectly Self-Enlightened One.

Katamo ca puggalo paccekasambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, na ca tattha sabbaññutaṃ pāpuṇāti na ca balesu vasībhāvaṃ. Ayaṃ vuccati puggalo paccekasambuddho.

And what kind of person is a Private Buddha? Here, a certain person, in regard to teachings not heard before, awakens by himself to the truths, but he does not therein attain omniscience nor mastery in regard to the powers. This person is called a Private Buddha.

Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ubhatobhāgavimutto.

And what kind of person is one liberated in both ways? Here, a certain person dwells having touched the eight liberations with his body, and his taints are destroyed through his seeing with wisdom. This person is called one liberated in both ways.

Katamo ca puggalo paññāvimutto? Idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo paññāvimutto.

And what kind of person is one liberated by wisdom? Here, a certain person does not dwell having touched the eight liberations with his body, but his taints are destroyed through his seeing with wisdom. This person is called one liberated by wisdom.

Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo kāyasakkhī.

And what kind of person is a body-witness? Here, a certain person dwells having touched the eight liberations with his body, and some of his taints are destroyed through his seeing with wisdom. This person is called a body-witness.

Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo diṭṭhippatto.

And what kind of person is one who has attained to view? Here, a certain person understands as it really is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering’; and the teachings proclaimed by the Tathāgata have been well seen and well practiced by him with wisdom, and some of his taints are destroyed through his seeing with wisdom. This person is called one who has attained to view.

Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā [Pg.185] honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathā diṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto.

And what kind of person is one liberated by faith? Here, a certain person understands as it really is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering’; and the teachings proclaimed by the Tathāgata have been well seen and well practiced by him with wisdom, and some of his taints are destroyed through his seeing with wisdom, but not to the same extent as for one who has attained to view. This person is called one liberated by faith.

Katamo ca puggalo dhammānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo dhammānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī, phale ṭhito diṭṭhippatto.

And what kind of person is a Dhamma-follower? It is a person practicing for the realization of the fruit of stream-entry for whom the wisdom faculty is predominant; he develops the noble path that is led by wisdom and has wisdom as its forerunner. This person is called a Dhamma-follower. The person practicing for the realization of the fruit of stream-entry is a Dhamma-follower; established in the fruit, he is one who has attained to view.

Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimuttoti.

And what kind of person is a faith-follower? It is a person practicing for the realization of the fruit of stream-entry for whom the faith faculty is predominant; he develops the noble path that is led by faith and has faith as its forerunner. This person is called a faith-follower. The person practicing for the realization of the fruit of stream-entry is a faith-follower; established in the fruit, he is one liberated by faith.

Navakaniddeso.

The Exposition of the Nines is finished.

10. Dasakapuggalapaññatti

10. Designation of Persons in Tens

209. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa kolaṅkolassa ekabījissa sakadāgāmissa yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

209. For which five persons is there consummation here? For the one with at most seven more existences, the one who goes from clan to clan, the one-seeder, the once-returner, and the one who is an Arahant in this very life—for these five persons, there is consummation here.

Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa upahaccaparinibbāyissa asaṅkhāraparinibbāyissa sasaṅkhāraparinibbāyissa uddhaṃsotassa akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhāti.

For which five persons is there consummation, having abandoned this existence? For the one who attains Parinibbāna in the interval, the one who attains Parinibbāna upon landing, the one who attains Parinibbāna without exertion, the one who attains Parinibbāna with exertion, and the one heading upstream, bound for the Akaniṭṭha realm—for these five persons, there is consummation, having abandoned this existence.

Ettāvatā puggalānaṃ puggalapaññattīti.

Thus far is the designation of persons.

Dasakaniddeso.

The Exposition of the Tens is concluded.

Puggalapaññattipakaraṇaṃ niṭṭhitaṃ.

The Treatise on the Designation of Persons is completed.

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母

English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
1 Namo tassa bhagavato arahato sammāsambuddhassa Homage to the Blessed One, the Arahant, the Fully Self-Enlightened One. Abhidhammapiṭake In the Abhidhamma Piṭaka Puggalapaññattipāḷi The Designation of Persons Mātikā The Outline 1. Ekakauddeso 1. The Singular Section 1. Cha [Pg.101] paññattiyo – khandhapaññatti, āyatanapaññatti, dhātupaññatti, saccapaññatti, indriyapaññatti, puggalapaññattīti. 1. There are six designations: the designation of aggregates, the designation of sense-bases, the designation of elements, the designation of truths, the designation of faculties, and the designation of persons. 2. Kittāvatā khandhānaṃ khandhapaññatti? Yāvatā pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; ettāvatā khandhānaṃ khandhapaññatti. 2. To what extent is there the designation of aggregates? To the extent that there are the five aggregates—the form aggregate, the feeling aggregate, the perception aggregate, the volitional formations aggregate, and the consciousness aggregate; to this extent there is the designation of aggregates. 3. Kittāvatā āyatanānaṃ āyatanapaññatti? Yāvatā dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ; ettāvatā āyatanānaṃ āyatanapaññatti. 3. To what extent is there the designation of sense-bases? To the extent that there are the twelve sense-bases—the eye base, the form base, the ear base, the sound base, the nose base, the smell base, the tongue base, the taste base, the body base, the tangible object base, the mind base, and the mental-object base; to this extent there is the designation of sense-bases. 4. Kittāvatā dhātūnaṃ dhātupaññatti? Yāvatā aṭṭhārasa dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu; ettāvatā dhātūnaṃ dhātupaññatti. 4. To what extent is there the designation of elements? To the extent that there are the eighteen elements—the eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the smell element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tangible object element, the body-consciousness element; the mind element, the mental-object element, and the mind-consciousness element; to this extent there is the designation of elements. 5. Kittāvatā [Pg.102] saccānaṃ saccapaññatti? Yāvatā cattāri saccāni – dukkhasaccaṃ, samudayasaccaṃ, nirodhasaccaṃ, maggasaccaṃ; ettāvatā saccānaṃ saccapaññatti. 5. To what extent is there the designation of truths? To the extent that there are the four truths—the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path; to this extent there is the designation of truths. 6. Kittāvatā indriyānaṃ indriyapaññatti? Yāvatā bāvīsatindriyāni – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ; ettāvatā indriyānaṃ indriyapaññatti. 6. To what extent is there the designation of faculties? To the extent that there are 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 pleasure faculty, the pain faculty, the joy faculty, the sorrow faculty, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of the thought, 'I shall know the unknown', the faculty of final knowledge, and the faculty of one who has final knowledge; to this extent there is the designation of faculties. 7. Kittāvatā puggalānaṃ puggalapaññatti? 7. To what extent is there the designation of persons? (1) Samayavimutto (1) One liberated on occasion (2) Asamayavimutto (2) One liberated without occasion (3) Kuppadhammo (3) One of a shakeable nature (4) Akuppadhammo (4) One of an unshakeable nature (5) Parihānadhammo (5) One who is of a nature to decline (6) Aparihānadhammo (6) One who is not of a nature to decline (7) Cetanābhabbo (7) One capable of exertion (8) Anurakkhaṇābhabbo (8) One capable of safeguarding (9) Puthujjano (9) A worldling (10) Gotrabhū (10) One who changes lineage (11) Bhayūparato (11) One who refrains through fear (12) Abhayūparato (12) One who refrains not through fear (13) Bhabbāgamano (13) One capable of attainment (14) Abhabbāgamano (14) One incapable of attainment (15) Niyato (15) One who is fixed (16) Aniyato (16) One who is not fixed (17) Paṭipannako [Pg.103] (17) One practicing the path (18) Phaleṭhito (18) One established in the fruit (19) Samasīsī (19) One who is equal-headed (20) Ṭhitakappī (20) One who endures for an aeon (21) Ariyo (21) A noble one (22) Anariyo (22) An ignoble one (23) Sekkho (23) A trainee (24) Asekkho (24) One beyond training (25) Nevasekkhanāsekkho (25) One who is neither a trainee nor beyond training (26) Tevijjo (26) One endowed with the threefold knowledge (27) Chaḷabhiñño (27) One endowed with the six higher knowledges (28) Sammāsambuddho (28) A Perfectly Enlightened One (29) Paccekasambuddho A Solitary Enlightened One (30) Ubhatobhāgavimutto One liberated in both ways (31) Paññāvimutto One liberated by wisdom (32) Kāyasakkhī A body-witness (33) Diṭṭhippatto One who has attained to the view (34) Saddhāvimutto One liberated by conviction (35) Dhammānusārī A Dhamma-follower (36) Saddhānusārī A conviction-follower (37) Sattakkhattuparamo One with at most seven more rebirths (38) Kolaṅkolo One who goes from clan to clan (39) Ekabījī A one-seeder (40) Sakadāgāmī [Pg.104] A once-returner (41) Anāgāmī A non-returner (42) Antarāparinibbāyī One who attains Parinibbāna in the interim (43) Upahaccaparinibbāyī One who attains Parinibbāna upon reaching (44) Asaṅkhāraparinibbāyī One who attains Parinibbāna without exertion (45) Sasaṅkhāraparinibbāyī One who attains Parinibbāna with exertion (46) Uddhaṃsotoakaniṭṭhagāmī An upstream-goer bound for the Akaniṭṭha realm (47) Sotāpanno A stream-enterer (48) Sotāpattiphalasacchikiriyāya paṭipanno One practicing for the realization of the fruit of stream-entry (49) Sakadāgāmī A once-returner (50) Sakadāgāmiphalasacchikiriyāya paṭipanno One practicing for the realization of the fruit of once-returning (51) Anāgāmī A non-returner (52) Anāgāmiphalasacchikiriyāya paṭipanno One practicing for the realization of the fruit of non-returning (53) Arahā An Arahant (54) Arahattaphalasacchikiriyāya paṭipanno One practicing for the realization of the fruit of Arahantship Ekakaṃ. The Section of Ones. 2. Dukauddeso 2. The Matrix of Pairs 8. Dve puggalā – 8. Two kinds of individuals: (1) Kodhano ca, upanāhī ca. The angry one and the grudge-bearer. (2) Makkhī ca, paḷāsī ca. The denigrator and the rivalrous one. (3) Issukī ca, maccharī ca. The envious one and the miserly one. (4) Saṭho ca, māyāvī ca. The fraudulent one and the schemer. (5) Ahiriko [Pg.105] ca, anottappī ca. The shameless one and the one with no fear of wrongdoing. (6) Dubbaco ca, pāpamitto ca. The one difficult to admonish and the one with bad friends. (7) Indriyesu aguttadvāro ca, bhojane amattaññū ca. The one with unguarded doors in the sense faculties and the one who is immoderate in eating. (8) Muṭṭhassati ca, asampajāno ca. The one with lapsed mindfulness and the one who lacks clear comprehension. (9) Sīlavipanno ca, diṭṭhivipanno ca. The one corrupt in virtue and the one corrupt in view. (10) Ajjhattasaṃyojano ca, bahiddhāsaṃyojano ca. The one with internal fetters and the one with external fetters. (11) Akkodhano ca, anupanāhī ca. The one who is not angry and the one who does not bear a grudge. (12) Amakkhī ca, apaḷāsī ca. The person who is not ungrateful and the person who is not disparaging. (13) Anissukī ca, amaccharī ca. The person who is not envious and the person who is not miserly. (14) Asaṭho ca, amāyāvī ca. The person who is not fraudulent and the person who is not scheming. (15) Hirimā ca, ottappī ca. The person who has moral shame and the person who has moral dread. (16) Suvaco ca, kalyāṇamitto ca. The person who is easy to admonish and the person who has good friends. (17) Indriyesu guttadvāro ca, bhojane mattaññū ca. The person with guarded sense faculties and the person who is moderate in eating. (18) Upaṭṭhitassati ca, sampajāno ca. The person with established mindfulness and the person who has clear comprehension. (19) Sīlasampanno ca, diṭṭhisampanno ca. The person who is accomplished in virtue and the person who is accomplished in view. (20) Dve puggalā dullabhā lokasmiṃ. Two persons are rare in the world. (21) Dve puggalā duttappayā. Two persons are hard to please. (22) Dve puggalā sutappayā. Two persons are easily satisfied. (23) Dvinnaṃ puggalānaṃ āsavā vaḍḍhanti. For two persons, the taints increase. (24) Dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti. For two persons, the taints do not increase. (25) Hīnādhimutto ca, paṇītādhimutto ca. The person with inferior inclinations and the person with sublime inclinations. (26) Titto ca, tappetā ca. The person who is satisfied and the person who causes satisfaction. Dukaṃ. The Dyad. 3. Tikauddeso 3. Exposition of the Triads 9. Tayo [Pg.106] puggalā – 9. Three persons: (1) Nirāso, āsaṃso, vigatāso. The person without longing, the person with longing, and the person whose longing has departed. (2) Tayo gilānūpamā puggalā. Three persons comparable to a sick person. (3) Kāyasakkhī, diṭṭhippatto, saddhāvimutto. The body-witness, the one attained-to-view, and the one liberated by faith. (4) Gūthabhāṇī, pupphabhāṇī, madhubhāṇī. The person whose speech is like excrement, the person whose speech is like a flower, and the person whose speech is like honey. (5) Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo. A person with a mind like a festering sore, a person with a mind like lightning, and a person with a mind like a diamond. (6) Andho, ekacakkhu, dvicakkhu. The blind person, the one-eyed person, and the two-eyed person. (7) Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo. The person with overturned wisdom, the person with lap-wisdom, and the person with broad wisdom. (8) Atthekacco puggalo kāmesu ca bhavesu ca avītarāgo, atthekacco puggalo kāmesu vītarāgo bhavesu avītarāgo, atthekacco puggalo kāmesu ca bhavesu ca vītarāgo. There is a certain person who is not free from passion for sensual pleasures and for existences; there is a certain person who is free from passion for sensual pleasures but not free from passion for existences; and there is a certain person who is free from passion for sensual pleasures and for existences. (9) Pāsāṇalekhūpamo puggalo, pathavilekhūpamo puggalo, udakalekhūpamo puggalo. The person comparable to a line on rock, the person comparable to a line on earth, and the person comparable to a line on water. (10) Tayo potthakūpamā puggalā. Three persons comparable to linen cloths. (11) Tayo kāsikavatthūpamā puggalā. Three persons comparable to cloths from Kāsī. (12) Suppameyyo, duppameyyo, appameyyo. The person who is easily measured, the person who is difficult to measure, and the person who is immeasurable. (13) Atthekacco puggalo na sevitabbo na bhajitabbo na payirupāsitabbo, atthekacco puggalo sevitabbo bhajitabbo payirupāsitabbo, atthekacco puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. There is a certain person who is not to be associated with, not to be cultivated, and not to be attended upon; there is a certain person who is to be associated with, to be cultivated, and to be attended upon; and there is a certain person who, after being respected and venerated, is to be associated with, to be cultivated, and to be attended upon. (14) Atthekacco [Pg.107] puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo, atthekacco puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo; atthekacco puggalo sevitabbo bhajitabbo payirupāsitabbo. There is a certain person who is to be loathed, not to be associated with, not to be cultivated, and not to be attended upon; there is a certain person who is to be regarded with equanimity, not to be associated with, not to be cultivated, and not to be attended upon; and there is a certain person who is to be associated with, to be cultivated, and to be attended upon. (15) Atthekacco puggalo sīlesu paripūrakārī, samādhismiṃ mattaso kārī, paññāya mattaso kārī; atthekacco puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī; atthekacco puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī. There is a certain person who is a full practitioner in virtue, a moderate practitioner in concentration, and a moderate practitioner in wisdom; there is a certain person who is a full practitioner in virtue and a full practitioner in concentration, but a moderate practitioner in wisdom; and there is a certain person who is a full practitioner in virtue, a full practitioner in concentration, and a full practitioner in wisdom. (16) Tayo satthāro. Three teachers. (17) Aparepi tayo satthāro. Also, three other teachers. Tikaṃ. The Triad. 4. Catukkauddeso 4. Exposition of the Fours 10. Cattāro puggalā – 10. Four persons: (1) Asappuriso, asappurisena asappurisataro, sappuriso, sappurisena sappurisataro. An ignoble person, one more ignoble than an ignoble person; a noble person, one more noble than a noble person. (2) Pāpo, pāpena pāpataro, kalyāṇo, kalyāṇena kalyāṇataro. An evil person, one more evil than an evil person; a virtuous person, one more virtuous than a virtuous person. (3) Pāpadhammo, pāpadhammena pāpadhammataro, kalyāṇadhammo, kalyāṇadhammena kalyāṇadhammataro. A person of evil conduct; one of more evil conduct than a person of evil conduct; a person of good conduct; one of better conduct than a person of good conduct. (4) Sāvajjo, vajjabahulo, appavajjo, anavajjo. A blameworthy person; one full of blame; one with little blame; a blameless person. (5) Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo. One who understands upon a brief exposition; one who understands upon a detailed explanation; one who requires guidance; one for whom the text is the absolute limit. (6) Yuttappaṭibhāno[Pg.108], no muttappaṭibhāno, muttappaṭibhāno, no yuttappaṭibhāno, yuttappaṭibhāno ca muttappaṭibhāno ca, neva yuttappaṭibhāno no muttappaṭibhāno. One whose exposition is coherent but not fluent; one whose exposition is fluent but not coherent; one whose exposition is both coherent and fluent; one whose exposition is neither coherent nor fluent. (7) Cattāro dhammakathikā puggalā. There are four types of persons who are speakers of the Dhamma. (8) Cattāro valāhakūpamā puggalā. There are four types of persons comparable to clouds. (9) Cattāro mūsikūpamā puggalā. There are four types of persons comparable to mice. (10) Cattāro ambūpamā puggalā. There are four types of persons comparable to mangoes. (11) Cattāro kumbhūpamā puggalā. There are four types of persons comparable to pots. (12) Cattāro udakarahadūpamā puggalā. There are four types of persons comparable to pools of water. (13) Cattāro balībaddūpamā puggalā. There are four types of persons comparable to bulls. (14) Cattāro āsīvisūpamā puggalā. There are four types of persons comparable to venomous snakes. (15) Atthekacco puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hoti, atthekacco puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsitā hoti, atthekacco puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃsitā hoti, atthekacco puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃsitā hoti. There is a certain person who, without investigating and without examining, speaks in praise of one who is unworthy of praise. There is a certain person who, without investigating and without examining, speaks in dispraise of one who is worthy of praise. There is a certain person who, without investigating and without examining, shows confidence in a matter that should not inspire confidence. There is a certain person who, without investigating and without examining, shows a lack of confidence in a matter that should inspire confidence. (16) Atthekacco puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsitā hoti, atthekacco puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsitā hoti, atthekacco puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃsitā hoti, atthekacco puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃsitā hoti. There is a certain person who, after investigating and examining, speaks in dispraise of one who is unworthy of praise. There is a certain person who, after investigating and examining, speaks in praise of one who is worthy of praise. There is a certain person who, after investigating and examining, shows a lack of confidence in a matter that should not inspire confidence. There is a certain person who, after investigating and examining, shows confidence in a matter that should inspire confidence. (17) Atthekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; atthekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā [Pg.109] hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; atthekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, atthekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. There is a certain person who speaks in dispraise of one who is unworthy of praise—factually, truthfully, and at the proper time—but does not speak in praise of one who is worthy of praise—factually, truthfully, and at the proper time. There is a certain person who speaks in praise of one who is worthy of praise—factually, truthfully, and at the proper time—but does not speak in dispraise of one who is unworthy of praise—factually, truthfully, and at the proper time. There is a certain person who speaks both in dispraise of one who is unworthy of praise—factually, truthfully, and at the proper time—and in praise of one who is worthy of praise—factually, truthfully, and at the proper time. There is a certain person who speaks neither in dispraise of one who is unworthy of praise—factually, truthfully, and at the proper time—nor in praise of one who is worthy of praise—factually, truthfully, and at the proper time. (18) Uṭṭhānaphalūpajīvī no puññaphalūpajīvī, puññaphalūpajīvī no uṭṭhānaphalūpajīvī, uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca, neva uṭṭhānaphalūpajīvī no puññaphalūpajīvī. One who lives by the fruit of effort, not by the fruit of merit; one who lives by the fruit of merit, not by the fruit of effort; one who lives by both the fruit of effort and the fruit of merit; one who lives by neither the fruit of effort nor the fruit of merit. (19) Tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano. One from darkness destined for darkness; one from darkness destined for light; one from light destined for darkness; one from light destined for light. (20) Oṇatoṇato, oṇatuṇṇato, uṇṇatoṇato, uṇṇatuṇṇato. Low and tending lower; low and tending higher; high and tending lower; high and tending higher. (21) Cattāro rukkhūpamā puggalā. There are four types of persons comparable to trees. (22) Rūpappamāṇo, rūpappasanno, ghosappamāṇo, ghosappasanno. One who measures by form; one who is pleased by form; one who measures by sound; one who is pleased by sound. (23) Lūkhappamāṇo, lūkhappasanno, dhammappamāṇo, dhammappasanno. One who measures by austerity; one who is pleased by austerity; one who measures by the Dhamma; one who is pleased by the Dhamma. (24) Atthekacco puggalo attahitāya paṭipanno hoti, no parahitāya; atthekacco puggalo parahitāya paṭipanno hoti, no attahitāya; atthekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca; atthekacco puggalo neva attahitāya paṭipanno hoti no parahitāya. There is a certain person who is practicing for his own welfare, but not for the welfare of others. There is a certain person who is practicing for the welfare of others, but not for his own welfare. There is a certain person who is practicing for both his own welfare and for the welfare of others. There is a certain person who is practicing neither for his own welfare nor for the welfare of others. (25) Atthekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; atthekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; atthekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto[Pg.110], parantapo ca paraparitāpanānuyogamanuyutto; atthekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. There is a certain person who torments himself and is devoted to the practice of self-torment. There is a certain person who torments others and is devoted to the practice of tormenting others. There is a certain person who torments himself and is devoted to the practice of self-torment, and who torments others and is devoted to the practice of tormenting others. There is a certain person who neither torments himself nor is devoted to the practice of self-torment, and who neither torments others nor is devoted to the practice of tormenting others. That person, not tormenting himself and not tormenting others, right in this present life is without craving, extinguished, cooled, experiencing bliss, and dwells with a self that has become sublime. (26) Sarāgo, sadoso, samoho, samāno. One with lust; one with hatred; one with delusion; one with conceit. (27) Atthekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya; atthekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa; atthekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa, lābhī ca adhipaññādhammavipassanāya; atthekacco puggalo neva lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. There is a certain person who obtains internal serenity of mind but does not obtain insight into phenomena through higher wisdom. There is a certain person who obtains insight into phenomena through higher wisdom but does not obtain internal serenity of mind. There is a certain person who obtains both internal serenity of mind and insight into phenomena through higher wisdom. There is a certain person who obtains neither internal serenity of mind nor insight into phenomena through higher wisdom. (28) Anusotagāmī puggalo, paṭisotagāmī puggalo, ṭhitatto puggalo, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo. The person who goes with the stream; the person who goes against the stream; the person with a steadfast self; and the brāhmaṇa who has crossed over, gone to the far shore, and stands on high ground. (29) Appassuto sutena anupapanno, appassuto sutena upapanno, bahussuto sutena anupapanno, bahussuto sutena upapanno. One of little learning, not endowed with learning; one of little learning, endowed with learning; one of much learning, not endowed with learning; one of much learning, endowed with learning. (30) Samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo. An unshakeable recluse; a red lotus recluse; a white lotus recluse; and among recluses, a most refined recluse. Catukkaṃ. The Group of Four. 5. Pañcakauddeso 5. The Section on Fives 11. Pañca puggalā – 11. There are five types of persons— (1) Atthekacco puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā [Pg.111] akusalā dhammā aparisesā nirujjhanti. Atthekacco puggalo ārabhati na vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Atthekacco puggalo nārabhati vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Atthekacco puggalo nārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Atthekacco puggalo nārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. There is a certain person who commits an offense and is remorseful, and does not know as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. There is a certain person who commits an offense and is not remorseful, and does not know as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. There is a certain person who does not commit an offense and is remorseful, and does not know as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. There is a certain person who does not commit an offense and is not remorseful, and does not know as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. There is a certain person who does not commit an offense and is not remorseful, and knows as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states that have arisen in him cease without remainder. (2) Datvā avajānāti, saṃvāsena avajānāti, ādheyyamukho hoti, lolo hoti, mando momūho hoti. Having given, he despises; through association, he despises; he is credulous; he is fickle; he is dull and deluded. (3) Pañca yodhājīvūpamā puggalā. Five persons comparable to professional soldiers. (4) Pañca piṇḍapātikā. Five who are alms-round-farers. (5) Pañca khalupacchābhattikā. Five who refuse food offered after having started to eat. (6) Pañca ekāsanikā. Five who are one-session-eaters. (7) Pañca paṃsukūlikā. Five who are refuse-rag-robe-wearers. (8) Pañca tecīvarikā. Five who are triple-robe-wearers. (9) Pañca āraññikā. Five who are forest-dwellers. (10) Pañca rukkhamūlikā. Five who are tree-root-dwellers. (11) Pañca abbhokāsikā. Five who are open-air-dwellers. (12) Pañca nesajjikā. Five who undertake the sitter's practice. (13) Pañca yathāsanthatikā. Five who are any-lodging-acceptors. (14) Pañca sosānikā. Five who are charnel-ground-dwellers. Pañcakaṃ. The Group of Five. 6. Chakkauddeso 6. The Section on Sixes 12. Cha [Pg.112] puggalā – 12. Six persons— (1) Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, na ca tattha sabbaññutaṃ pāpuṇāti na ca balesu vasībhāvaṃ. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭhe ceva dhamme dukkhassantakaro hoti sāvakapāramiñca pāpuṇāti. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti, na ca sāvakapāramiṃ pāpuṇāti. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, anāgāmī hoti anāgantā itthattaṃ. Atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, āgāmī hoti āgantā itthattaṃ. There is a certain person who, in regard to teachings unheard before, awakens by himself to the truths, and therein he attains omniscience and mastery over the powers. There is a certain person who, in regard to teachings unheard before, awakens by himself to the truths, but he does not therein attain omniscience nor mastery over the powers. There is a certain person who, in regard to teachings unheard before, does not awaken by himself to the truths, but he makes an end of suffering in this very life and attains the perfection of a disciple. There is a certain person who, in regard to teachings unheard before, does not awaken by himself to the truths, but he makes an end of suffering in this very life, yet does not attain the perfection of a disciple. There is a certain person who, in regard to teachings unheard before, does not awaken by himself to the truths, nor does he make an end of suffering in this very life; he is a non-returner, not coming back to this state of existence. There is a certain person who, in regard to teachings unheard before, does not awaken by himself to the truths, nor does he make an end of suffering in this very life; he is a returner, coming back to this state of existence. Chakkaṃ. The Group of Six. 7. Sattakauddeso 7. The Matrix of Sevens. 13. Satta puggalā – 13. Seven persons— (1) Satta udakūpamā puggalā. Sakiṃ nimuggo nimuggova hoti, ummujjitvā nimujjati, ummujjitvā ṭhito hoti, ummujjitvā vipassati viloketi, ummujjitvā patarati, ummujjitvā paṭigādhappatto hoti, ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo. Seven persons with the simile of a swimmer: one who, having sunk once, remains sunk; one who, having emerged, sinks; one who, having emerged, stands still; one who, having emerged, looks intently and looks around; one who, having emerged, swims across; one who, having emerged, reaches a firm footing; one who, having emerged, has crossed over, has gone to the far shore, and as a brāhmaṇa, stands on the dry ground. (2) Ubhatobhāgavimutto[Pg.113], paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. One liberated in both ways, one liberated by wisdom, a body-witness, one who has attained to the view, one liberated by faith, a Dhamma-follower, a faith-follower. Sattakaṃ. The Group of Sevens. 8. Aṭṭhakauddeso 8. The Matrix of Eights. 14. Aṭṭha puggalā – 14. Eight persons— (1) Cattāro maggasamaṅgino, cattāro phalasamaṅgino puggalā. Four persons endowed with the path, and four persons endowed with the fruit. Aṭṭhakaṃ. The Group of Eights. 9. Navakauddeso 9. The Matrix of Nines. 15. Nava puggalā – 15. Nine persons— (1) Sammāsambuddho, paccekasambuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. The Perfectly Self-Enlightened One, a Paccekabuddha, one liberated in both ways, one liberated by wisdom, a body-witness, one who has attained to the view, one liberated by faith, a Dhamma-follower, a faith-follower. Navakaṃ. The Group of Nines. 10. Dasakauddeso 10. The Matrix of Tens. 16. Dasa puggalā – 16. Ten persons— (1) Pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Of five, the completion is here; of five, the completion is after having abandoned this existence. Dasakaṃ. The Group of Tens. Puggalapaññattimātikā niṭṭhitā. The Matrix of the Designation of Persons is completed. Niddeso Exposition 1. Ekakapuggalapaññatti 1. Designation of Persons: The Group of Ones 1. Katamo [Pg.114] ca puggalo samayavimutto? Idhekacco puggalo kālena kālaṃ samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘samayavimutto’’. 1. And which is the person liberated by occasion? Here, a certain person from time to time, on occasion, abides having attained the eight liberations with the body; and for him, having seen with wisdom, some cankers are destroyed. This person is called 'liberated by occasion'. 2. Katamo ca puggalo asamayavimutto? Idhekacco puggalo na heva kho kālena kālaṃ samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘asamayavimutto’’. Sabbepi ariyapuggalā ariye vimokkhe asamayavimuttā. 2. And which is the person liberated without occasion? Here, a certain person does not, from time to time and on occasion, dwell having touched the eight liberations with the body; but for him, having seen with wisdom, the taints are destroyed. This person is called 'liberated without occasion'. All noble persons are liberated without occasion in the noble liberation. 3. Katamo ca puggalo kuppadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Ṭhānaṃ kho panetaṃ vijjati, yaṃ tassa puggalassa pamādamāgamma tā samāpattiyo kuppeyyuṃ – ayaṃ vuccati puggalo ‘‘kuppadhammo’’. 3. And which is the person of a nature to be shaken? Here, a certain person is an obtainer of the attainments associated with form or the formless. But he is not an obtainer at will, nor an obtainer without difficulty; he does not enter and emerge whenever he wishes, just as he wishes, for as long as he wishes. There is this possibility, that on account of that person's negligence, those attainments might be shaken. This person is called 'of a nature to be shaken'. 4. Katamo ca puggalo akuppadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho nikāmalābhī hoti akicchalābhī akasiralābhī; yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Aṭṭhānametaṃ anavakāso yaṃ tassa puggalassa pamādamāgamma tā samāpattiyo kuppeyyuṃ – ayaṃ vuccati puggalo ‘‘akuppadhammo’’. Sabbepi ariyapuggalā ariye vimokkhe akuppadhammā. 4. And which is the person of an unshakable nature? Here, a certain person is an obtainer of the attainments associated with form or the formless. He is an obtainer at will, an obtainer without difficulty, an obtainer without trouble; he enters and emerges whenever he wishes, just as he wishes, for as long as he wishes. This is impossible, there is no opportunity, that on account of that person's negligence, those attainments might be shaken. This person is called 'of an unshakable nature'. All noble persons are of an unshakable nature in the noble liberation. 5. Katamo ca puggalo parihānadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na [Pg.115] yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Ṭhānaṃ kho panetaṃ vijjati, yaṃ so puggalo pamādamāgamma tāhi samāpattīhi parihāyeyya – ayaṃ vuccati puggalo ‘‘parihānadhammo’’. 5. And which is the person of a nature to decline? Here, a certain person is an obtainer of the attainments associated with form or the formless. But he is not an obtainer at will, not an obtainer without difficulty, not an obtainer without trouble; he does not enter and emerge whenever he wishes, just as he wishes, for as long as he wishes. There is this possibility, that on account of that person's negligence, he might decline from those attainments. This person is called 'of a nature to decline'. 6. Katamo ca puggalo aparihānadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho nikāmalābhī hoti akicchalābhī akasiralābhī; yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Aṭṭhānametaṃ anavakāso yaṃ so puggalo pamādamāgamma tāhi samāpattīhi parihāyeyya – ayaṃ vuccati puggalo ‘‘aparihānadhammo’’. Sabbepi ariyapuggalā ariye vimokkhe aparihānadhammā. 6. And which is the person of a nature not to decline? Here, a certain person is an obtainer of the attainments associated with form or the formless. He is an obtainer at will, an obtainer without difficulty, an obtainer without trouble; he enters and emerges whenever he wishes, just as he wishes, for as long as he wishes. This is impossible, there is no opportunity, that on account of that person's negligence, he might decline from those attainments. This person is called 'of a nature not to decline'. All noble persons are of a nature not to decline in the noble liberation. 7. Katamo ca puggalo cetanābhabbo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Sace anusañceteti, na parihāyati tāhi samāpattīhi. Sace na anusañceteti, parihāyati tāhi samāpattīhi – ayaṃ vuccati puggalo ‘‘cetanābhabbo’’. 7. And which is the person who is capable through volition? Here, a certain person is an obtainer of the attainments associated with form or the formless. But he is not an obtainer at will, not an obtainer without difficulty, not an obtainer without trouble; he does not enter and emerge whenever he wishes, just as he wishes, for as long as he wishes. If he makes an effort of will, he does not decline from those attainments. If he does not make an effort of will, he declines from those attainments. This person is called 'one who is capable through volition'. 8. Katamo ca puggalo anurakkhaṇābhabbo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Sace anurakkhati, na parihāyati tāhi samāpattīhi. Sace na anurakkhati, parihāyati tāhi samāpattīhi – ayaṃ vuccati puggalo ‘‘anurakkhaṇābhabbo’’. 8. And which is the person who is capable through guarding? Here, a certain person is an obtainer of the attainments associated with form or the formless. But he is not an obtainer at will, not an obtainer without difficulty, not an obtainer without trouble; he does not enter and emerge whenever he wishes, just as he wishes, for as long as he wishes. If he guards them, he does not decline from those attainments. If he does not guard them, he declines from those attainments. This person is called 'one who is capable through guarding'. 9. Katamo ca puggalo puthujjano? Yassa puggalassa tīṇi saṃyojanāni appahīnāni; na ca tesaṃ dhammānaṃ pahānāya paṭipanno – ayaṃ vuccati puggalo ‘‘puthujjano’’. 9. And which is the person who is a worldling? A person for whom the three fetters are unabandoned, and who has not entered upon the practice for the abandoning of those states. This person is called a 'worldling'. 10. Katamo ca puggalo gotrabhū? Yesaṃ dhammānaṃ samanantarā ariyadhammassa avakkanti hoti tehi dhammehi samannāgato – ayaṃ vuccati puggalo ‘‘gotrabhū’’. 10. And which is the person at the change-of-lineage? One who is endowed with those states immediately following which there is the entry into the noble state. This person is called 'one at the change-of-lineage'. 11. Katamo [Pg.116] ca puggalo bhayūparato? Satta sekkhā bhayūparatā, ye ca puthujjanā sīlavanto. Arahā abhayūparato. 11. And which person is one who abstains from what is fearful? The seven trainees are those who abstain from what is fearful, as are those virtuous worldlings. The Arahant is one who has abstained from what is fearful. 12. Katamo ca puggalo abhabbāgamano? Ye te puggalā kammāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā, assaddhā acchandikā duppaññā eḷā, abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime vuccanti puggalā ‘‘abhabbāgamanā’’. 12. And which person is incapable of attainment? Those persons who are possessed of the obstruction of kamma, possessed of the obstruction of defilements, possessed of the obstruction of resultants; who are faithless, lacking in wholesome desire, unwise, mute and deaf; they are incapable of entering the fixed course of rightness in wholesome states. These persons are called 'incapable of attainment'. 13. Katamo ca puggalo bhabbāgamano? Ye te puggalā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto aneḷā, bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime vuccanti puggalā ‘‘bhabbāgamanā’’. 13. And which person is capable of attainment? Those persons who are not possessed of the obstruction of kamma, not possessed of the obstruction of defilements, not possessed of the obstruction of resultants; who have faith, have wholesome desire, are wise, and are not mute and deaf; they are capable of entering the fixed course of rightness in wholesome states. These persons are called 'capable of attainment'. 14. Katamo ca puggalo niyato? Pañca puggalā ānantarikā, ye ca micchādiṭṭhikā niyatā, aṭṭha ca ariyapuggalā niyatā. Avasesā puggalā aniyatā. 14. And which person is fixed? The five persons who have committed a heinous act and those with fixed wrong view are fixed. The eight noble persons are also fixed. The remaining persons are unfixed. 15. Katamo ca puggalo paṭipannako? Cattāro maggasamaṅgino puggalā paṭipannakā, cattāro phalasamaṅgino puggalā phale ṭhitā. 15. And which person is a practiser? The four persons endowed with the path are practisers; the four persons endowed with the fruit are established in the fruit. 16. Katamo ca puggalo samasīsī? Yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca – ayaṃ vuccati puggalo ‘‘samasīsī’’. 16. And which person is a 'samasīsī'? A person for whom the exhaustion of the taints and the exhaustion of life occur neither before nor after one another. This person is called a 'samasīsī'. 17. Katamo ca puggalo ṭhitakappī? Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti. Ayaṃ vuccati puggalo ‘‘ṭhitakappī’’. Sabbepi maggasamaṅgino puggalā ṭhitakappino. 17. And which person is one who makes the aeon stand? Suppose this person is practising for the realization of the fruit of stream-entry, and it is the time for the aeon to burn up; the aeon will not burn up so long as this person has not realized the fruit of stream-entry. This person is called 'one who makes the aeon stand'. All persons endowed with the path are ones who make the aeon stand. 18. Katamo ca puggalo ariyo? Aṭṭha ariyapuggalā ariyā. Avasesā puggalā anariyā. 18. And which person is noble? The eight noble persons are noble. The remaining persons are not noble. 19. Katamo [Pg.117] ca puggalo sekkho? Cattāro maggasamaṅgino tayo phalasamaṅgino puggalā ‘‘sekkhā’’. Arahā asekkho. Avasesā puggalā nevasekkhanāsekkhā. 19. And which person is a trainee? The four persons endowed with the path and the three persons endowed with the fruit are trainees. The Arahant is one beyond training. The remaining persons are neither trainees nor ones beyond training. 20. Katamo ca puggalo tevijjo? Tīhi vijjāhi samannāgato puggalo ‘‘tevijjo’’. 20. And which person is one with the threefold knowledge? A person endowed with the three knowledges is called 'one with the threefold knowledge'. 21. Katamo ca puggalo chaḷabhiñño? Chahi abhiññāhi samannāgato puggalo ‘‘chaḷabhiñño’’. 21. And which person is one with the six supernormal knowledges? A person endowed with the six supernormal knowledges is called 'one with the six supernormal knowledges'. 22. Katamo ca puggalo sammāsambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati; tattha ca sabbaññutaṃ pāpuṇāti, balesu ca vasībhāvaṃ – ayaṃ vuccati puggalo ‘‘sammāsambuddho’’. 22. And which person is a Perfectly Enlightened One? Here, a certain person, regarding dhammas previously unheard, awakens fully to the truths by himself; and therein he attains omniscience and mastery in the powers. This person is called a 'Perfectly Enlightened One'. 23. Katamo ca puggalo paccekasambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati; na ca tattha sabbaññutaṃ pāpuṇāti, na ca balesu vasībhāvaṃ – ayaṃ vuccati puggalo ‘‘paccekasambuddho’’. 23. And which person is a Paccekasambuddha? Here, a certain person, regarding dhammas previously unheard, awakens fully to the truths by himself; but he does not therein attain omniscience, nor does he attain mastery in the powers. This person is called a 'Paccekasambuddha'. 24. Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘ubhatobhāgavimutto’’. 24. And which person is one liberated in both parts? Here, a certain person abides having touched the eight liberations with the mental body; and having seen with wisdom, their taints are destroyed. This person is called 'one liberated in both parts'. 25. Katamo ca puggalo paññāvimutto? Idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ‘‘paññāvimutto’’. 25. And which person is one liberated by wisdom? Here, a certain person does not abide having touched the eight liberations with the mental body; but having seen with wisdom, their taints are destroyed. This person is called 'one liberated by wisdom'. 26. Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ‘‘kāyasakkhī’’. 26. And which person is a body-witness? Here, a certain person abides having touched the eight liberations with the mental body; and having seen with wisdom, some of their taints are destroyed. This person is called a 'body-witness'. 27. Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa [Pg.118] dhammā paññāya vodiṭṭhā honti vocaritā. Paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘diṭṭhippatto’’. 27. And which person is one who has attained the view? Here, a certain person understands as it really is: 'This is suffering,' 'This is the origin of suffering,' 'This is the cessation of suffering,' 'This is the path leading to the cessation of suffering.' And the dhammas declared by the Tathāgata are well seen and well practiced by them with wisdom. Having seen with wisdom, some of their taints are destroyed. This person is called 'one who has attained the view'. 28. Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathā diṭṭhippattassa – ayaṃ vuccati puggalo ‘‘saddhāvimutto’’. 28. And which person is one liberated by faith? Here, a certain person understands as it really is: 'This is suffering,' 'This is the origin of suffering,' 'This is the cessation of suffering,' 'This is the path leading to the cessation of suffering.' And the dhammas declared by the Tathāgata are well seen and well practiced by them with wisdom. Having seen with wisdom, some of their taints are destroyed, but not in the same way as for one who has attained the view. This person is called 'one liberated by faith'. 29. Katamo ca puggalo dhammānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti – ayaṃ vuccati puggalo ‘‘dhammānusārī’’. Sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī phale ṭhito diṭṭhippatto. 29. And which person is a Dhamma-follower? A person who is practising for the realization of the fruit of stream-entry, for whom the faculty of wisdom is predominant, develops the noble path that is borne by wisdom and preceded by wisdom. This person is called a 'Dhamma-follower'. The person practising for the realization of the fruit of stream-entry is a Dhamma-follower; one established in the fruit is one who has attained the view. 30. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti – ayaṃ vuccati puggalo ‘‘saddhānusārī’’. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī phale ṭhito saddhāvimutto. 30. And which person is a faith-follower? A person who is practicing for the realization of the fruit of stream-entry, for whom the faculty of faith is predominant, develops the noble path that is borne by faith and preceded by faith. This person is called a 'faith-follower'. A person practicing for the realization of the fruit of stream-entry is a faith-follower; one established in the fruit is one liberated by faith. 31. Katamo ca puggalo sattakkhattuparamo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. So sattakkhattuṃ deve ca mānuse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘sattakkhattuparamo’’. 31. And which person is a 'seven-times-at-most' person? Here, a certain person, with the destruction of the three fetters, becomes a stream-enterer, is of a nature not to fall into states of woe, is assured, and is bound for enlightenment. After transmigrating and wandering among devas and humans at most seven times, he makes an end of suffering. This person is called a 'seven-times-at-most' person. 32. Katamo ca puggalo kolaṅkolo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato [Pg.119] sambodhiparāyano. So dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘kolaṅkolo’’. 32. And which person is a 'family-to-family' person? Here, a certain person, with the destruction of the three fetters, becomes a stream-enterer, is of a nature not to fall into states of woe, is assured, and is bound for enlightenment. After transmigrating and wandering through two or three families, he makes an end of suffering. This person is called a 'family-to-family' person. 33. Katamo ca puggalo ekabījī? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. So ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘ekabījī’’. 33. And which person is a 'one-seed' person? Here, a certain person, with the destruction of the three fetters, becomes a stream-enterer, is of a nature not to fall into states of woe, is assured, and is bound for enlightenment. After taking rebirth in just one human existence, he makes an end of suffering. This person is called a 'one-seed' person. 34. Katamo ca puggalo sakadāgāmī? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘sakadāgāmī’’. 34. And which person is a once-returner? Here, a certain person, with the destruction of the three fetters and the attenuation of greed, hatred, and delusion, becomes a once-returner. Having come to this world only once, he makes an end of suffering. This person is called a 'once-returner'. 35. Katamo ca puggalo anāgāmī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā – ayaṃ vuccati puggalo ‘‘anāgāmī’’. 35. And what person is a non-returner? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. This person is called a 'non-returner'. 36. Katamo ca puggalo antarāparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So upapannaṃ vā samanantarā appattaṃ vā vemajjhaṃ āyuppamāṇaṃ ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘antarāparinibbāyī’’. 36. And what person is one who attains Parinibbāna in the interval? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. Immediately after being reborn or before reaching the midpoint of the lifespan, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who attains Parinibbāna in the interval'. 37. Katamo ca puggalo upahaccaparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So atikkamitvā vemajjhaṃ āyuppamāṇaṃ upahacca vā kālakiriyaṃ ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘upahaccaparinibbāyī’’. 37. And what person is one who attains Parinibbāna upon reaching? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. Having surpassed the midpoint of the lifespan or upon reaching the time of death, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who attains Parinibbāna upon reaching'. 38. Katamo ca puggalo asaṅkhāraparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī [Pg.120] anāvattidhammo tasmā lokā. So asaṅkhārena ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘asaṅkhāraparinibbāyī’’. 38. And what person is one who attains Parinibbāna without prompting? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. Without prompting, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who attains Parinibbāna without prompting'. 39. Katamo ca puggalo sasaṅkhāraparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So sasaṅkhārena ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘sasaṅkhāraparinibbāyī’’. 39. And what person is one who attains Parinibbāna with prompting? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. With prompting, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who attains Parinibbāna with prompting'. 40. Katamo ca puggalo uddhaṃsoto akaniṭṭhagāmī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So avihā cuto atappaṃ gacchati, atappā cuto sudassaṃ gacchati, sudassā cuto sudassiṃ gacchati, sudassiyā cuto akaniṭṭhaṃ gacchati; akaniṭṭhe ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘uddhaṃsoto akaniṭṭhagāmī’’. 40. And what person is one who goes upstream to Akaniṭṭha? Here, a certain person, with the destruction of the five lower fetters, is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world. Having passed away from Avihā, he goes to Atappa. Having passed away from Atappa, he goes to Sudassa. Having passed away from Sudassa, he goes to Sudassī. Having passed away from Sudassī, he goes to Akaniṭṭha. In Akaniṭṭha, he generates the Noble Path for the abandonment of the higher fetters. This person is called 'one who goes upstream to Akaniṭṭha'. 41. Katamo ca puggalo sotāpanno sotāpattiphalasacchikiriyāya paṭipanno? Tiṇṇaṃ saṃyojanānaṃ pahānāya paṭipanno puggalo sotāpattiphalasacchikiriyāya paṭipanno. Yassa puggalassa tīṇi saṃyojanāni pahīnāni – ayaṃ vuccati puggalo ‘‘sotāpanno’’. 41. And which person is a stream-enterer, and which is one practicing for the realization of the fruit of stream-entry? A person practicing for the abandonment of the three fetters is one practicing for the realization of the fruit of stream-entry. A person for whom the three fetters have been abandoned is called a 'stream-enterer'. 42. Kāmarāgabyāpādānaṃ tanubhāvāya paṭipanno puggalo sakadāgāmiphalasacchikiriyāya paṭipanno. Yassa puggalassa kāmarāgabyāpādā tanubhūtā – ayaṃ vuccati puggalo ‘‘sakadāgāmī’’. 42. A person practicing for the attenuation of sensual lust and ill will is one practicing for the realization of the fruit of once-returning. A person for whom sensual lust and ill will have become attenuated is called a 'once-returner'. 43. Kāmarāgabyāpādānaṃ anavasesappahānāya paṭipanno puggalo anāgāmiphalasacchikiriyāya paṭipanno. Yassa puggalassa kāmarāgabyāpādā anavasesā pahīnā – ayaṃ vuccati puggalo ‘‘anāgāmī’’. 43. A person practicing for the remainderless abandonment of sensual lust and ill will is one practicing for the realization of the fruit of non-returning. A person for whom sensual lust and ill will have been abandoned without remainder is called a 'non-returner'. 44. Rūparāgaarūparāgamānauddhaccaavijjāya anavasesappahānāya paṭipanno puggalo arahattaphalasacchikiriyāya paṭipanno. Yassa puggalassa rūparāgo [Pg.121] arūparāgo māno uddhaccaṃ avijjā anavasesā pahīnā – ayaṃ vuccati puggalo ‘‘arahā’’. 44. A person practicing for the remainderless abandonment of lust for form, lust for the formless, conceit, restlessness, and ignorance is one practicing for the realization of the fruit of Arahantship. A person for whom lust for form, lust for the formless, conceit, restlessness, and ignorance have been abandoned without remainder is called an 'Arahant'. Ekakaniddeso. The Exposition of the Ones. 2. Dukapuggalapaññatti 2. Designation of Persons in Pairs 45. Katamo ca puggalo kodhano? Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati kodho. Yassa puggalassa ayaṃ kodho appahīno – ayaṃ vuccati puggalo ‘‘kodhano’’. 45. And what person is an angry one? Herein, what is anger? Whatever is anger, being angry, the state of being angry; whatever is aversion, being averse, the state of being averse; whatever is ill will, the act of being ill-willed, the state of being ill-willed; whatever is opposition, resistance; whatever is ferocity, tearfulness, and displeasure of mind—this is called anger. A person in whom this anger is unabandoned is called an 'angry one'. 46. Katamo ca puggalo upanāhī? Tattha katamo upanāho? Pubbakālaṃ kodho aparakālaṃ upanāho. Yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa – ayaṃ vuccati upanāho. Yassa puggalassa ayaṃ upanāho appahīno – ayaṃ vuccati puggalo ‘‘upanāhī’’. 46. And what person is a resentful one? Herein, what is resentment? Anger in a former time; resentment in a later time. Whatever such resentment, bearing resentment, the state of bearing resentment, establishing, fixing, settling, connecting in sequence, binding in sequence, the strengthening of anger—this is called resentment. A person in whom this resentment is unabandoned is called a 'resentful one'. 47. Katamo ca puggalo makkhī? Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Yassa puggalassa ayaṃ makkho appahīno – ayaṃ vuccati puggalo ‘‘makkhī’’. 47. And what person is a denigrator of others' virtue? Herein, what is denigration of others' virtue? Whatever is denigration of others' virtue, the act of denigrating others' virtue, the state of denigrating others' virtue; whatever is the rejection of others' virtue, the act of rejecting others' virtue—this is called denigration of others' virtue. A person in whom this denigration of others' virtue is unabandoned is called a 'denigrator of others' virtue'. 48. Katamo ca puggalo paḷāsī? Tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāyitattaṃ paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo – ayaṃ vuccati paḷāso. Yassa puggalassa ayaṃ paḷāso appahīno – ayaṃ vuccati puggalo ‘‘paḷāsī’’. 48. And what person is a competitive one? Herein, what is competitiveness? Whatever is competitiveness, being competitive, the state of being competitive; whatever is competitive speech, grounds for dispute, and taking sides—this is called competitiveness. A person in whom this competitiveness is unabandoned is called a 'competitive one'. 49. Katamo [Pg.122] ca puggalo issukī? Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – ayaṃ vuccati issā. Yassa puggalassa ayaṃ issā appahīnā – ayaṃ vuccati puggalo ‘‘issukī’’. 49. And what person is an envious one? Herein, what is envy? Whatever is envy, being envious, the state of being envious; jealousy, being jealous, the state of being jealous, with regard to others’ gains, honor, respect, reverence, homage, and offerings—this is called envy. A person in whom this envy is unabandoned is called an 'envious one'. 50. Katamo ca puggalo maccharī? Tattha katamaṃ macchariyaṃ? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Yassa puggalassa idaṃ macchariyaṃ appahīnaṃ – ayaṃ vuccati puggalo ‘‘maccharī’’. 50. And what person is a stingy one? Herein, what is stinginess? There are five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding appearance, and stinginess regarding the Dhamma. Whatever is such stinginess, being stingy, the state of being stingy, reluctance, miserliness, acrimony, and the unaccepting state of the mind—this is called stinginess. A person in whom this stinginess is unabandoned is called a 'stingy one'. 51. Katamo ca puggalo saṭho? Tattha katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho. Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattattā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Yassa puggalassa idaṃ sāṭheyyaṃ appahīnaṃ – ayaṃ vuccati puggalo ‘‘saṭho’’. 51. And what person is a deceitful one? Herein, what is deceitfulness? Here, a certain person is deceitful, thoroughly deceitful. Whatever is deceit, the state of being deceitful, craftiness, harshness, roughness, and guardedness—this is called deceitfulness. A person in whom this deceitfulness is unabandoned is called a 'deceitful one'. 52. Katamo ca puggalo māyāvī? Tattha katamā māyā? Idhekacco kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati – ‘‘mā maṃ jaññā’’ti icchati, ‘‘mā maṃ jaññā’’ti saṅkappati ‘‘mā maṃ jaññā’’ti vācaṃ bhāsati, ‘‘mā maṃ jaññā’’ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassa puggalassa ayaṃ māyā appahīnā – ayaṃ vuccati puggalo ‘‘māyāvī’’. 52. And what person is a deceptive one? Herein, what is deception? Here, a certain person, having engaged in misconduct by body, speech, and mind, for the sake of concealing it, forms a wicked wish. He wishes, 'May they not know me.' He resolves, 'May they not know me.' He speaks, 'May they not know me.' He strives with his body, 'May they not know me.' Whatever is such deception, the state of being deceptive, tricking others, fraud, dissimulation, subterfuge, evasion, concealment, complete concealment, covering up, hiding, the act of not making things plain, the act of not making things manifest, thorough concealment, and evil action—this is called deception. A person in whom this deception is unabandoned is called a 'deceptive one'. 53. Katamo ca puggalo ahiriko? Tattha katamaṃ ahirikaṃ? Yaṃ na hirīyati hiriyitabbena na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ahirikaṃ. Iminā ahirikena samannāgato puggalo ‘‘ahiriko’’. 53. And what person is a shameless one? Herein, what is shamelessness? It is not being ashamed of what is shameful; not being ashamed of the attainment of evil, unwholesome states—this is called shamelessness. A person endowed with this shamelessness is called a 'shameless one'. 54. Katamo [Pg.123] ca puggalo anottappī? Tattha katamaṃ anottappaṃ? Yaṃ na ottappati ottappitabbena na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati anottappaṃ. Iminā anottappena samannāgato puggalo ‘‘anottappī’’. 54. And what person is one without moral dread? Herein, what is lack of moral dread? It is not dreading what is dreadful; not dreading the attainment of evil, unwholesome states—this is called lack of moral dread. A person endowed with this lack of moral dread is called 'one without moral dread'. 55. Katamo ca puggalo dubbaco? Tattha katamo dovacassatā? Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādariyatā agāravatā appatissavatā – ayaṃ vuccati dovacassatā. Imāya dovacassatāya samannāgato puggalo ‘‘dubbaco’’. 55. And what person is difficult to admonish? Herein, what is the state of being difficult to admonish? When being spoken to by companions in the holy life, whatever is the state of being difficult to admonish, the quality of being difficult to admonish, the fact of being difficult to admonish, the taking up of a contrary view, delighting in opposition, disrespect, the state of being disrespectful, lack of reverence, and unresponsiveness—this is called the state of being difficult to admonish. A person endowed with this state of being difficult to admonish is called 'difficult to admonish'. 56. Katamo ca puggalo pāpamitto? Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā – ayaṃ vuccati pāpamittatā. Imāya pāpamittatāya samannāgato puggalo ‘‘pāpamitto’’. 56. And what person is one who has evil friends? Herein, what is the state of having evil friends? Those persons who are faithless, immoral, of little learning, stingy, and unwise—whatever is the associating with them, frequenting them, keeping close company with them, serving them, serving them intimately, devotion to them, intimate devotion to them, and the state of inclining towards them—this is called the state of having evil friends. A person endowed with this state of having evil friends is called 'one who has evil friends'. 57. Katamo ca puggalo indriyesu aguttadvāro? Tattha katamā indriyesu aguttadvāratā? Idhekacco puggalo cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro – ayaṃ vuccati indriyesu aguttadvāratā. Imāya indriyesu aguttadvāratāya samannāgato puggalo ‘‘indriyesu aguttadvāro’’. 57. And what person is one with unguarded doors in the sense faculties? Herein, what is the state of having unguarded doors in the sense faculties? Here, a certain person, seeing a form with the eye, grasps its sign and grasps its minor features. Because of which cause, while dwelling with the eye faculty unrestrained, evil, unwholesome states—covetousness and dejection—would flow in upon him, he does not practice for its restraint, does not guard the eye faculty, and does not achieve restraint in the eye faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible object with the body… having cognized a mental object with the mind, he grasps its sign and grasps its minor features. Because of which cause, while dwelling with the mind faculty unrestrained, evil, unwholesome states—covetousness and dejection—would flow in upon him, he does not practice for its restraint, does not guard the mind faculty, and does not achieve restraint in the mind faculty. Whatever, regarding these six sense faculties, is the lack of guarding, lack of protection, lack of watchfulness, and lack of restraint—this is called the state of having unguarded doors in the sense faculties. A person endowed with this state of having unguarded doors in the sense faculties is called 'one with unguarded doors in the sense faculties'. 58. Katamo ca puggalo bhojane amattaññū? Tattha katamā bhojane amattaññutā? Idhekacco puggalo appaṭisaṅkhā ayoniso āhāraṃ [Pg.124] āhāreti davāya madāya maṇḍanāya vibhūsanāya, yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane – ayaṃ vuccati bhojane amattaññutā. Imāya bhojane amattaññutāya samannāgato puggalo ‘‘bhojane amattaññū’’. 58. And what person is one who does not know the measure in eating? Herein, what is not knowing the measure in eating? Here, a certain person, improperly and without reflection, consumes food for amusement, for intoxication, for adornment, for beautification. Whatever therein is the lack of contentment, the lack of knowing the measure, and the lack of reflection in eating—this is called not knowing the measure in eating. A person endowed with this lack of knowing the measure in eating is called 'one who does not know the measure in eating'. 59. Katamo ca puggalo muṭṭhassati? Tattha katamaṃ muṭṭhassaccaṃ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammusanatā – idaṃ vuccati muṭṭhassaccaṃ. Iminā muṭṭhassaccena samannāgato puggalo ‘‘muṭṭhassati’’. 59. And what person is one with lapsed mindfulness? Herein, what is the state of lapsed mindfulness? Whatever is lack of mindfulness, non-recollection, non-remembrance, forgetfulness, non-retention, superficiality, and bewilderment—this is called the state of lapsed mindfulness. A person endowed with this state of lapsed mindfulness is called 'one with lapsed mindfulness'. 60. Katamo ca puggalo asampajāno? Tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā asamapekkhaṇā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ – idaṃ vuccati asampajaññaṃ. Iminā asampajaññena samannāgato puggalo ‘‘asampajāno’’. 60. And what person is one without clear comprehension? Herein, what is the lack of clear comprehension? Whatever is not-knowing, not-seeing, not-realizing, not-understanding, not-awakening, not-penetrating, not-grasping, not-fathoming, not-considering, not-reflecting, not-directly-experiencing, dullness, foolishness, lack of clear comprehension, delusion, great delusion, utter delusion, ignorance, the flood of ignorance, the yoke of ignorance, the underlying tendency of ignorance, the obsession of ignorance, the bar of ignorance, and delusion which is an unwholesome root—this is called the lack of clear comprehension. A person endowed with this lack of clear comprehension is called 'one without clear comprehension'. 61. Katamo ca puggalo sīlavipanno? Tattha katamā sīlavipatti? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo – ayaṃ vuccati sīlavipatti. Sabbampi dussilyaṃ sīlavipatti. Imāya sīlavipattiyā samannāgato puggalo ‘‘sīlavipanno’’. 61. And what person is one corrupted in virtue? Herein, what is the corruption of virtue? Bodily transgression, verbal transgression, and bodily and verbal transgression—this is called the corruption of virtue. All immorality is the corruption of virtue. A person endowed with this corruption of virtue is called 'one corrupted in virtue'. 62. Katamo ca puggalo diṭṭhivipanno? Tattha katamā diṭṭhivipatti? ‘‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho, ayaṃ [Pg.125] vuccati diṭṭhivipatti. Sabbāpi micchādiṭṭhi diṭṭhivipatti. Imāya diṭṭhivipattiyā samannāgato puggalo ‘‘diṭṭhivipanno’’. 62. And what person is one corrupted in view? Herein, what is the corruption of view? 'There is no result of giving, no result of sacrifice, no result of offerings; there is no fruit or result of good and bad deeds; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are in the world no ascetics or brahmins who are well-gone and well-practicing, who, having realized this world and the other world for themselves through direct knowledge, make it known.' Whatever is such a view, a tenet of view, a thicket of views, a wilderness of views, the spike of views, the agitation of views, the fetter of views; a grasping, a firm grasping, an adherence, a misapprehension, a wrong path, a false way, wrongness, a sectarian basis, a grasping of perversion—this is called the corruption of view. All wrong view is the corruption of view. A person endowed with this corruption of view is called 'one corrupted in view'. 63. Katamo ca puggalo ajjhattasaṃyojano? Yassa puggalassa pañcorambhāgiyāni saṃyojanāni appahīnāni – ayaṃ vuccati puggalo ‘‘ajjhattasaṃyojano’’. 63. And what person is one with internal fetters? A person for whom the five lower fetters are unabandoned—this person is called 'one with internal fetters'. 64. Katamo ca puggalo bahiddhāsaṃyojano? Yassa puggalassa pañcuddhambhāgiyāni saṃyojanāni appahīnāni – ayaṃ vuccati puggalo ‘‘bahiddhāsaṃyojano’’. 64. And what person is one with external fetters? A person for whom the five higher fetters are unabandoned—this person is called 'one with external fetters'. 65. Katamo ca puggalo akkodhano? Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati kodho. Yassa puggalassa ayaṃ kodho pahīno – ayaṃ vuccati puggalo ‘‘akkodhano’’. 65. And what person is one without anger? Herein, what is anger? Whatever is anger, the act of being angry, the state of being angry; hatred, the act of hating, the state of hating; ill will, the act of being ill-disposed, the state of being ill-disposed; opposition, contrariness, harshness, irascibility, and displeasure of mind—this is called anger. A person for whom this anger is abandoned—this person is called 'one without anger'. 66. Katamo ca puggalo anupanāhī? Tattha katamo upanāho? Pubbakālaṃ kodho aparakālaṃ upanāho yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa – ayaṃ vuccati upanāho. Yassa puggalassa ayaṃ upanāho pahīno – ayaṃ vuccati puggalo ‘‘anupanāhī’’. 66. And what person is one without resentment? Herein, what is resentment? In a former time there is anger; in a later time there is resentment. Whatever is such resentment, the act of resenting, the state of being resentful; a placing, a setting down, a firm establishing, a continuous joining, a continuous binding, and the solidification of anger—this is called resentment. A person for whom this resentment is abandoned—this person is called 'one without resentment'. 67. Katamo ca puggalo amakkhī? Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Yassa puggalassa ayaṃ makkho pahīno – ayaṃ vuccati puggalo ‘‘amakkhī’’. 67. And what person is one without disparagement? Herein, what is disparagement? Whatever is disparagement, the act of disparaging, the state of being disparaging; harshness, the act of being harsh—this is called disparagement. A person for whom this disparagement is abandoned—this person is called 'one without disparagement'. 68. Katamo ca puggalo apaḷāsī? Tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāyitattaṃ paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo – ayaṃ vuccati paḷāso. Yassa puggalassa ayaṃ paḷāso pahīno – ayaṃ vuccati puggalo ‘‘apaḷāsī’’. 68. And what person is without contentiousness? Herein, what is contentiousness? That which is contentiousness, the manner of being contentious, the state of being contentious, the bearing of contentiousness, a ground for dispute, a stubborn grasp, non-relinquishing—this is called contentiousness. The person in whom this contentiousness is abandoned is called a person 'without contentiousness'. 69. Katamo [Pg.126] ca puggalo anissukī? Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – ayaṃ vuccati issā. Yassa puggalassa ayaṃ issā pahīnā – ayaṃ vuccati puggalo ‘‘anissukī’’. 69. And what person is without envy? Herein, what is envy? The envy, the manner of being envious, the state of being envious, the jealousy, the manner of being jealous, the state of being jealous in regard to others' gains, honor, respect, reverence, homage, and veneration—this is called envy. The person in whom this envy is abandoned is called a person 'without envy'. 70. Katamo ca pugalo amaccharī? Tattha katamaṃ macchariyaṃ? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Yassa puggalassa idaṃ macchariyaṃ pahīnaṃ – ayaṃ vuccati puggalo ‘‘amaccharī’’. 70. And what person is without miserliness? Herein, what is miserliness? There are five kinds of miserliness: miserliness in regard to dwellings, miserliness in regard to families, miserliness in regard to gains, miserliness in regard to appearance, and miserliness in regard to the Dhamma. Whatever miserliness of this sort, the manner of being miserly, the state of being miserly, illiberality, stinginess, a bitter disposition, a state of un-receptiveness of mind—this is called miserliness. The person in whom this miserliness is abandoned is called a person 'without miserliness'. 71. Katamo ca puggalo asaṭho? Tattha katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho. Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Yassa puggalassa idaṃ sāṭheyyaṃ pahīnaṃ – ayaṃ vuccati puggalo ‘‘asaṭho’’. 71. And what person is without deceit? Herein, what is deceit? Here, some person is deceitful, thoroughly deceitful. That which is deceit, the state of being deceitful, fraud, harshness, the state of being harsh, deviousness, the state of being devious—this is called deceit. The person in whom this deceit is abandoned is called a person 'without deceit'. 72. Katamo ca puggalo amāyāvī? Tattha katamā māyā? Idhekacco puggalo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati – ‘‘mā maṃ jaññā’’ti icchati, ‘‘mā maṃ jaññā’’ti saṅkappati, ‘‘mā maṃ jaññā’’ti vācaṃ bhāsati, ‘‘mā maṃ jaññā’’ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassa puggalassa ayaṃ māyā pahīnā – ayaṃ vuccati puggalo ‘‘amāyāvī’’. 72. And what person is without trickery? Herein, what is trickery? Here, a certain person, having committed misconduct by body, speech, or mind, makes a wicked wish for the sake of concealing it: 'May no one know me,' he wishes; 'May no one know me,' he resolves; 'May no one know me,' he speaks; 'May no one know me,' he strives with his body. Whatever trickery of this sort—craftiness, transgressive deception, fraud, cheating, duplicity, evasion, hiding, thorough hiding, concealing, covering up, the act of not making manifest, the act of not making clear, obscuring, evil action—this is called trickery. The person in whom this trickery is abandoned is called a person 'without trickery'. 73. Katamo ca puggalo hirimā? Tattha katamā hirī? Yaṃ hirīyati hiriyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – ayaṃ vuccati hirī. Imāya hiriyā samannāgato puggalo ‘‘hirimā’’. 73. And what person has moral shame? Herein, what is moral shame? It is to be ashamed of what ought to be ashamed of; to be ashamed of the attainment of evil, unwholesome states—this is called moral shame. A person endowed with this moral shame is called 'one with moral shame'. 74. Katamo ca puggalo ottappī? Tattha katamaṃ ottappaṃ? Yaṃ ottappati ottappitabbena ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ottappaṃ. Iminā ottappena samannāgato puggalo ‘‘ottappī’’. 74. And what person has moral dread? Herein, what is moral dread? It is to dread what ought to be dreaded; to dread the attainment of evil, unwholesome states—this is called moral dread. A person endowed with this moral dread is called 'one with moral dread'. 75. Katamo [Pg.127] ca puggalo suvaco? Tattha katamā sovacassatā? Sahadhammike vuccamāne sovacassāyaṃ sovacassiyaṃ sovacassatā avippaṭikulaggāhitā avipaccanīkasātatā sādariyaṃ sādariyatā sagāravatā sappatissavatā – ayaṃ vuccati sovacassatā. Imāya sovacassatāya samannāgato puggalo ‘‘suvaco’’. 75. And what person is easy to admonish? Herein, what is amenability? When one is being addressed by spiritual companions, it is the ease of being admonished, the manner of being amenable, the state of being amenable, not taking up a contrary view, not delighting in opposition, deference, the state of being deferential, respectfulness, and compliance—this is called amenability. A person endowed with this amenability is called 'one who is easy to admonish'. 76. Katamo ca puggalo kalyāṇamitto? Tattha katamā kalyāṇamittatā? Ye te puggalā saddhā sīlavanto bahussutā cāgavanto paññavanto, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā – ayaṃ vuccati kalyāṇamittatā. Imāya kalyāṇamittatāya samannāgato puggalo ‘‘kalyāṇamitto’’. 76. And what person has admirable friends? Herein, what is admirable friendship? It is associating with, frequenting, keeping company with, resorting to, consorting with, devotion to, complete devotion to, and inclining towards those persons who are faithful, virtuous, learned, generous, and wise—this is called admirable friendship. A person endowed with this admirable friendship is called 'one who has admirable friends'. 77. Katamo ca puggalo indriyesu guttadvāro? Tattha katamā indriyesu guttadvāratā? Idhekacco puggalo cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ gutti gopanā ārakkho saṃvaro – ayaṃ vuccati indriyesu guttadvāratā. Imāya indriyesu guttadvāratāya samannāgato puggalo ‘‘indriyesu guttadvāro’’. 77. And what person has guarded sense doors? Herein, what is the guarding of the sense doors? Here, a certain person, on seeing a form with the eye, does not grasp at its signs and features. Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint, guards the eye faculty, and undertakes the restraint of the eye faculty. On hearing a sound with the ear… on smelling an odor with the nose… on tasting a flavor with the tongue… on feeling a tactile object with the body… on cognizing a mental phenomenon with the mind, he does not grasp at its signs and features. Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint, guards the mind faculty, and undertakes the restraint of the mind faculty. This guarding, protecting, watching over, and restraint of these six faculties—this is called guarding the sense doors. A person endowed with this guarding of the sense doors is called 'one with guarded sense doors'. 78. Katamo ca puggalo bhojane mattaññū? Tattha katamā bhojane mattaññutā? Idhekacco puggalo paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti. Yā tattha santuṭṭhitā mattaññutā [Pg.128] paṭisaṅkhā bhojane – ayaṃ vuccati bhojane mattaññutā. Imāya bhojane mattaññutāya samannāgato puggalo ‘‘bhojane mattaññū’’. 78. And what person is moderate in eating? Herein, what is moderation in eating? Here, a certain person, reflecting wisely, takes food—not for amusement, not for intoxication, not for adornment, not for embellishment, but only for the endurance and maintenance of this body, for the cessation of affliction, and for the support of the holy life, thinking: 'Thus I shall ward off the old feeling and not give rise to a new feeling. And for me there will be maintenance, blamelessness, and dwelling in comfort.' Whatever contentment, moderation, and reflection there is in regard to food—this is called moderation in eating. A person endowed with this moderation in eating is called 'one who is moderate in eating'. 79. Katamo ca puggalo upaṭṭhitassati? Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati – ayaṃ vuccati sati. Imāya satiyā samannāgato puggalo ‘‘upaṭṭhitassati’’. 79. And what person has established mindfulness? Herein, what is mindfulness? That which is mindfulness, recollection, repeated recollection, mindfulness, the state of remembering, the state of bearing, non-superficiality, non-forgetfulness, mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness—this is called mindfulness. A person endowed with this mindfulness is called 'one with established mindfulness'. 80. Katamo ca puggalo sampajāno? Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati sampajaññaṃ. Iminā sampajaññena samannāgato puggalo ‘‘sampajāno’’. 80. And what person is clearly comprehending? Herein, what is clear comprehension? That which is wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discrimination, differentiation, detailed differentiation, erudition, skillfulness, subtlety, sagacity, reflection, scrutiny, breadth, intelligence, guidance, insight, clear comprehension, a goad; wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the mansion of wisdom, the light of wisdom, the radiance of wisdom, the lamp of wisdom, the jewel of wisdom; non-delusion, investigation of phenomena, right view—this is called clear comprehension. A person endowed with this clear comprehension is called 'one who is clearly comprehending'. 81. Katamo ca puggalo sīlasampanno? Tattha katamā sīlasampadā? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo – ayaṃ vuccati sīlasampadā. Sabbopi sīlasaṃvaro sīlasampadā. Imāya sīlasampadāya samannāgato puggalo ‘‘sīlasampanno’’. 81. And what person is accomplished in virtue? Herein, what is accomplishment in virtue? Non-transgression by body, non-transgression by speech, non-transgression by body and speech—this is called accomplishment in virtue. All restraint in regard to virtue is accomplishment in virtue. A person endowed with this accomplishment in virtue is called 'one accomplished in virtue'. 82. Katamo ca puggalo diṭṭhisampanno? Tattha katamā diṭṭhisampadā? ‘‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti. Yā evarūpā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati diṭṭhisampadā. Sabbāpi sammādiṭṭhi diṭṭhisampadā. Imāya diṭṭhisampadāya samannāgato puggalo ‘‘diṭṭhisampanno’’. 82. And what person is accomplished in view? Therein, what is the accomplishment in view? 'There is a result from what is given, what is offered, and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is the result of conduct towards one's mother and father; there are beings of spontaneous birth; there are in the world ascetics and brahmins who have gone the right way and are practicing the right way, who declare this world and the other world after having realized them for themselves by direct knowledge.' Such wisdom, understanding... non-delusion, investigation of phenomena, right view—this is called the accomplishment in view. All right view is accomplishment in view. A person endowed with this accomplishment in view is called 'accomplished in view.' 83. Katame dve puggalā dullabhā lokasmiṃ? Yo ca pubbakārī, yo ca kataññū katavedī – ime dve puggalā dullabhā lokasmiṃ. 83. What two persons are rare in the world? One who does a kindness first, and one who is grateful and acknowledges what has been done—these two persons are rare in the world. 84. Katame [Pg.129] dve puggalā duttappayā? Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti – ime dve puggalā ‘‘duttappayā’’. 84. What two persons are hard to satisfy? One who hoards whatever he gets, and one who gives away whatever he gets—these two persons are hard to satisfy. 85. Katame dve puggalā sutappayā? Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti – ime dve puggalā ‘‘sutappayā’’. 85. What two persons are easy to satisfy? One who does not hoard whatever he gets, and one who does not give away whatever he gets—these two persons are easy to satisfy. 86. Katamesaṃ dvinnaṃ puggalānaṃ āsavā vaḍḍhanti? Yo ca na kukkuccāyitabbaṃ kukkuccāyati, yo ca kukkuccāyitabbaṃ na kukkuccāyati – imesaṃ dvinnaṃ puggalānaṃ āsavā vaḍḍhanti. 86. For which two persons do the taints increase? For one who feels remorse over what is not a matter for remorse, and for one who does not feel remorse over what is a matter for remorse—for these two persons the taints increase. 87. Katamesaṃ dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti? Yo ca na kukkuccāyitabbaṃ na kukkuccāyati, yo ca kukkuccāyitabbaṃ kukkuccāyati – imesaṃ dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti. 87. For which two persons do the taints not increase? For one who does not feel remorse over what is not a matter for remorse, and for one who feels remorse over what is a matter for remorse—for these two persons the taints do not increase. 88. Katamo ca puggalo hīnādhimutto? Idhekacco puggalo dussīlo hoti pāpadhammo, so aññaṃ dussīlaṃ pāpadhammaṃ sevati bhajati payirupāsati – ayaṃ vuccati puggalo ‘‘hīnādhimutto’’. 88. And what person is of inferior inclination? Here, a certain person is immoral and of evil character; he associates with, resorts to, and attends on another who is immoral and of evil character. This person is called 'one of inferior inclination.' 89. Katamo ca puggalo paṇītādhimutto? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, so aññaṃ sīlavantaṃ kalyāṇadhammaṃ sevati bhajati payirupāsati – ayaṃ vuccati puggalo ‘‘paṇītādhimutto’’. 89. And what person is of sublime inclination? Here, a certain person is virtuous and of good character; he associates with, resorts to, and attends on another who is virtuous and of good character. This person is called 'one of sublime inclination.' 90. Katamo ca puggalo titto? Paccekasambuddhā ye ca tathāgatassa sāvakā arahanto tittā. Sammāsambuddho titto ca tappetā ca. 90. And what person is satisfied? Paccekasambuddhas and those disciples of the Tathāgata who are arahants are satisfied. A Sammāsambuddha is both satisfied and one who satisfies others. Dukaniddeso. The Exposition of the Twos. 3. Tikapuggalapaññatti 3. Designation of Persons in Triads 91. Katamo ca puggalo nirāso? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo [Pg.130] samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa na evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Ayaṃ vuccati puggalo ‘‘nirāso’’. 91. And what person is without hope? Here, a certain person is immoral, of evil nature, impure, of suspect behavior, secretive in his actions, not a recluse though claiming to be one, not practicing the holy life though claiming to do so, rotten within, full of defilements, a refuse heap. He hears: “It seems that the monk of such and such a name, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abides in it.” But it does not occur to him: “When will I too, by the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abide in it?” This is called a person “without hope.” 92. Katamo ca puggalo āsaṃso? Idhekacco puggalo sīlavā hoti kalyāṇadhammo. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Ayaṃ vuccati puggalo ‘‘āsaṃso’’. 92. And what person is hopeful? Here, a certain person is virtuous and of good character. He hears: “It seems that the monk of such and such a name, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abides in it.” It occurs to him: “When, indeed, will I too, by the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abide in it?” This is called a “hopeful” person. 93. Katamo ca puggalo vigatāso? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa na evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Taṃ kissa hetu? Yā hissa pubbe avimuttassa vimuttāsā, sā paṭippassaddhā. Ayaṃ vuccati puggalo ‘‘vigatāso’’. 93. And what person is hope-freed? Here, a certain person, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abides in it. He hears: “It seems that the monk of such and such a name, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abides in it.” It does not occur to him: “When, indeed, will I too, by the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, abide in it?” For what reason? Because his former hope for liberation, which he had when he was not yet liberated, has subsided. This is called a person who is 'hope-freed'. 94. Tattha katame tayo gilānūpamā puggalā? Tayo gilānā – idhekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ, neva vuṭṭhāti tamhā ābādhā. (1) 94. Therein, what are the three persons comparable to a sick person? There are three kinds of sick persons. Here, a certain sick person, whether or not he obtains suitable food, whether or not he obtains suitable medicine, whether or not he obtains a suitable attendant, will not recover from that illness. Idha panekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni [Pg.131] alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ, vuṭṭhāti tamhā ābādhā. (2) Again, here, a certain sick person, whether or not he obtains suitable food, whether or not he obtains suitable medicine, whether or not he obtains a suitable attendant, recovers from that illness. Idha panekacco gilāno labhanto sappāyāni bhojanāni no alabhanto, labhanto sappāyāni bhesajjāni no alabhanto, labhanto patirūpaṃ upaṭṭhākaṃ no alabhanto, vuṭṭhāti tamhā ābādhā. (3) Here, a certain sick person recovers from that illness upon obtaining suitable food, but not upon failing to obtain it; upon obtaining suitable medicine, but not upon failing to obtain it; and upon obtaining a suitable attendant, but not upon failing to obtain one. Tatra yvāyaṃ gilāno labhanto sappāyāni bhojanāni no alabhanto, labhanto sappāyāni bhesajjāni no alabhanto, labhanto patirūpaṃ upaṭṭhākaṃ no alabhanto, vuṭṭhāti tamhā ābādhā, imaṃ gilānaṃ paṭicca bhagavatā gilānabhattaṃ anuññātaṃ gilānabhesajjaṃ anuññātaṃ gilānupaṭṭhāko anuññāto. Imañca pana gilānaṃ paṭicca aññepi gilānā upaṭṭhātabbā. It is with reference to this sick person—the one who recovers from that illness upon obtaining suitable food but not upon failing to obtain it, upon obtaining suitable medicine but not upon failing to obtain it, and upon obtaining a suitable attendant but not upon failing to obtain one—that the Blessed One has allowed food for the sick, medicine for the sick, and an attendant for the sick. And it is on account of this sick person that other sick persons should also be attended to. Evamevaṃ tayo gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idhekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya, neva okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (1) In the same way, there are three persons comparable to a sick person found existing in the world. What three? Here, a certain person, whether or not he gets to see the Tathāgata, whether or not he gets to hear the Dhamma and Discipline proclaimed by the Tathāgata, does not enter upon the fixed course of rightness in wholesome qualities. Idha panekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya, okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (2) Here, a certain person, whether or not he gets to see the Tathāgata, whether or not he gets to hear the Dhamma and Discipline proclaimed by the Tathāgata, enters upon the fixed course of rightness in wholesome qualities. Idha panekacco puggalo labhanto tathāgataṃ dassanāya no alabhanto, labhanto tathāgatappaveditaṃ dhammavinayaṃ savaṇāya no alabhanto, okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (3) Here, a certain person enters upon the fixed course of rightness in wholesome qualities upon getting to see the Tathāgata, but not upon failing to see him; and upon getting to hear the Dhamma and Discipline proclaimed by the Tathāgata, but not upon failing to hear it. Tatra yvāyaṃ puggalo labhanto tathāgataṃ dassanāya no alabhanto, labhanto tathāgatappaveditaṃ dhammavinayaṃ savaṇāya no alabhanto[Pg.132], okkamati niyāmaṃ kusalesu dhammesu sammattaṃ, imaṃ puggalaṃ paṭicca bhagavatā dhammadesanā anuññātā, imañca puggalaṃ paṭicca aññesampi dhammo desetabbo. Ime tayo gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ. It is with reference to the person who enters the fixed course of rightness in wholesome qualities upon getting to see the Tathāgata, but not upon failing to see him, and upon getting to hear the Dhamma and Discipline proclaimed by the Tathāgata, but not upon failing to hear it, that the Blessed One has permitted the teaching of the Dhamma. And with reference to this person, the Dhamma should be taught to others also. These three persons comparable to the sick exist and are found in the world. 95. Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘kāyasakkhī’’. 95. And what person is a body-witness? Here, a certain person dwells having touched the eight liberations with the body, and having seen with wisdom, some of his taints are destroyed. This person is called a 'body-witness.' 96. Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘diṭṭhippatto’’. 96. And what person is one attained-to-view? Here, a certain person understands as it really is: ‘This is suffering’; ‘This is the origin of suffering’; ‘This is the cessation of suffering’; ‘This is the path leading to the cessation of suffering.’ The teachings proclaimed by the Tathāgata have been well seen and well practiced by him with wisdom, and having seen with wisdom, some of his taints are destroyed. This person is called one ‘attained-to-view.’ 97. Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathādiṭṭhippattassa – ayaṃ vuccati puggalo ‘‘saddhāvimutto’’. 97. And what person is one liberated by faith? Here, a certain person understands as it really is: ‘This is suffering’… and so on… The teachings proclaimed by the Tathāgata have been well seen and well practiced by him with wisdom, and having seen with wisdom, some of his taints are destroyed, but not indeed as for one attained-to-view. This person is called one ‘liberated by faith.’ 98. Katamo ca puggalo gūthabhāṇī? Idhekacco puggalo musāvādī hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho, purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – ayaṃ vuccati puggalo ‘‘gūthabhāṇī’’. 98. And what person is a filth-speaker? Here, a certain person is a liar. When brought to a council, an assembly, a gathering of relatives, a guild, or the royal court, and questioned as a witness: “Come, good man, speak what you know,” not knowing, he says, “I know”; or knowing, he says, “I do not know”; not seeing, he says, “I see”; or seeing, he says, “I do not see.” Thus, for his own sake, for another’s sake, or for the sake of some trifling material gain, he is one who speaks falsehood knowingly. This person is called a ‘filth-speaker.’” 99. Katamo [Pg.133] ca puggalo pupphabhāṇī? Idhekacco puggalo musāvādaṃ pahāya musāvādā paṭivirato hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho, purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘na jānāmī’’ti, jānaṃ vā āha – ‘‘jānāmī’’ti, apassaṃ vā āha – ‘‘na passāmī’’ti, passaṃ vā āha – ‘‘passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti – ayaṃ vuccati puggalo ‘‘pupphabhāṇī’’. 99. And what person is a flower-speaker? Here, a certain person, having abandoned false speech, abstains from false speech. When brought to a council, an assembly, a gathering of relatives, a guild, or the royal court, and questioned as a witness: “Come, good man, speak what you know,” not knowing, he says, “I do not know”; or knowing, he says, “I know”; not seeing, he says, “I do not see”; or seeing, he says, “I see.” Thus, for his own sake, for another’s sake, or for the sake of some trifling material gain, he is not one who speaks falsehood knowingly. This person is called a ‘flower-speaker.’” 100. Katamo ca puggalo madhubhāṇī? Idhekacco puggalo yā sā vācā nelā kaṇṇasukhā pemaniyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti – ayaṃ vuccati puggalo ‘‘madhubhāṇī’’. 100. And what person is a honey-speaker? Here, a certain person utters speech that is faultless, pleasing to the ear, affectionate, goes to the heart, urbane, liked by many people, and agreeable to many people. This person is called a ‘honey-speaker.’” 101. Katamo ca puggalo arukūpamacitto? Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo ‘‘arukūpamacitto’’. 101. And what person has a mind like a sore? Here, a certain person is irritable and prone to vexation. Even when spoken to just a little, he gets offended, becomes angry, is hostile, and becomes stubborn; he makes manifest his anger, ill will, and displeasure. Just as a festering sore, when struck by a stick or a potsherd, gives forth discharge all the more, so too, here a certain person is irritable and prone to vexation. Even when spoken to just a little, he gets offended, becomes angry, is hostile, and becomes stubborn; he makes manifest his anger, ill will, and displeasure. This person is called one with a ‘mind like a sore.’” 102. Katamo ca puggalo vijjūpamacitto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Seyyathāpi nāma cakkhumā puriso rattandhakāratimisāya vijjantarikāya rūpāni passeyya, evamevaṃ idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti[Pg.134], ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti – ayaṃ vuccati puggalo ‘‘vijjūpamacitto’’. 102. And what person has a mind like lightning? Here, a certain person understands as it really is: ‘This is suffering,’ ‘This is the origin of suffering,’ ‘This is the cessation of suffering,’ ‘This is the path leading to the cessation of suffering.’ Just as a man with sight might see forms in the pitch-black darkness of night by a flash of lightning, so too a certain person understands as it really is: ‘This is suffering,’ ‘This is the origin of suffering,’ ‘This is the cessation of suffering,’ ‘This is the path leading to the cessation of suffering.’ This person is called one with a ‘mind like lightning.’” 103. Katamo ca puggalo vajirūpamacitto? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Seyyathāpi nāma vajirassa natthi kiñci abhejjaṃ maṇi vā pāsāṇo vā, evamevaṃ idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati – ayaṃ vuccati puggalo ‘‘vajirūpamacitto’’. 103. And what person has a mind like a diamond? Here, a certain person, through the destruction of the taints, in this very life, having realized for himself with higher knowledge, attains and abides in the taintless liberation of mind, liberation by wisdom. Just as for a diamond there is nothing that cannot be broken, be it a gem or a stone, so too, here a certain person, through the destruction of the taints, in this very life, having realized for himself with higher knowledge, attains and abides in the taintless liberation of mind, liberation by wisdom. This person is called one with a ‘mind like a diamond.’” 104. Katamo ca puggalo andho? Idhekaccassa puggalassa tathārūpaṃ cakkhu na hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘andho’’. 104. And what person is blind? Here, a certain person does not have that kind of eye by which one might acquire unacquired wealth or make acquired wealth increase; and he does not have that kind of eye by which one might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This person is called ‘blind.’” 105. Katamo ca puggalo ekacakkhu? Idhekaccassa puggalassa tathārūpaṃ cakkhu hoti, yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘ekacakkhu’’. 105. And what person has one eye? Here, a certain person has that kind of eye by which he might acquire unacquired wealth or cause acquired wealth to increase; but he does not have that kind of eye by which he might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This person is called ‘one-eyed’. 106. Katamo ca puggalo dvicakkhu? Idhekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘dvicakkhu’’. 106. And what person has two eyes? Here, a certain person has that kind of eye by which he might acquire unacquired wealth or cause acquired wealth to increase; and he also has that kind of eye by which he might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This person is called ‘two-eyed’. 107. Katamo [Pg.135] ca puggalo avakujjapañño? Idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi nāma kumbho nikkujjo tatra udakaṃ āsittaṃ vivaṭṭati, no saṇṭhāti; evamevaṃ idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti – ayaṃ vuccati puggalo ‘‘avakujjapañño’’. 107. And what person has overturned wisdom? Here, a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they proclaim the holy life, perfectly complete and pure. While sitting in that seat, he does not attend to the beginning, the middle, or the end of that talk. Even after rising from that seat, he does not attend to the beginning, the middle, or the end of that talk. Just as water poured into an overturned pot flows away and does not remain, so too, here a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they proclaim the holy life, perfectly complete and pure. While sitting in that seat, he does not attend to the beginning, the middle, or the end of that talk. Even after rising from that seat, he does not attend to the beginning, the middle, or the end of that talk. This person is called one with ‘overturned wisdom’. 108. Katamo ca puggalo ucchaṅgapañño? Idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi nāma purisassa ucchaṅge nānākhajjakāni ākiṇṇāni – tilā taṇḍulā modakā badarā. So tamhā āsanā vuṭṭhahanto satisammosā pakireyya. Evamevaṃ idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ [Pg.136] sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādimpi manasi karoti, na majjhampi manasi karoti, na pariyosānampi manasi karoti – ayaṃ vuccati puggalo ‘‘ucchaṅgapañño’’. 108. And what is the person with lap-wisdom? Here, a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they proclaim the holy life, perfectly complete and pure. While sitting in that seat, he attends to the beginning, the middle, and the end of that talk. But having risen from that seat, he does not attend to the beginning, the middle, or the end of that talk. Just as a person’s lap might be filled with various snacks—sesame seeds, rice grains, sweets, and jujubes—and when rising from that seat, due to a lapse of mindfulness, he might scatter them; so too, here a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they proclaim the holy life, perfectly complete and pure. While sitting in that seat, he attends to the beginning, the middle, and the end of that talk. But having risen from that seat, he does not attend to the beginning, the middle, or the end of that talk. This person is called one with lap-wisdom. 109. Katamo ca puggalo puthupañño? Idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Seyyathāpi nāma kumbho ukkujjo tatra udakaṃ āsittaṃ saṇṭhāti, no vivaṭṭati; evamevaṃ idhekacco puggalo ārāmaṃ gantā honti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti – ayaṃ vuccati puggalo ‘‘puthupañño’’. 109. And what kind of person is one with broad wisdom? Here, a certain person is one who frequently goes to a monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they make clear the holy life, which is utterly complete and pure. While sitting in that seat, he attends to the beginning of that talk, he attends to the middle, and he attends to the end. Even after having risen from that seat, he attends to the beginning of that talk, he attends to the middle, and he attends to the end. Just as a water pot placed upright, when water is poured into it, retains it and does not let it run off; in the same way, here a certain person is one who frequently goes to a monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; they make clear the holy life, which is utterly complete and pure. While sitting in that seat, he attends to the beginning of that talk, he attends to the middle, and he attends to the end. Even after having risen from that seat, he attends to the beginning of that talk, he attends to the middle, and he attends to the end. This is called a person with broad wisdom. 110. Katamo ca puggalo kāmesu ca bhavesu ca avītarāgo? Sotāpannasakadāgāmino – ime vuccanti puggalā ‘‘kāmesu ca bhavesu ca avītarāgā’’. 110. And what kind of person is not free from passion for sensual pleasures and for states of existence? The stream-enterer and the once-returner. These persons are called 'those not free from passion for sensual pleasures and for states of existence'. 111. Katamo ca puggalo kāmesu vītarāgo, bhavesu avītarāgo? Anāgāmī – ayaṃ vuccati puggalo ‘‘kāmesu vītarāgo, bhavesu avītarāgo’’. 111. And what kind of person is free from passion for sensual pleasures but not free from passion for states of existence? The non-returner. This person is called 'one who is free from passion for sensual pleasures but not free from passion for states of existence'. 112. Katamo ca puggalo kāmesu ca bhavesu ca vītarāgo? Arahā – ayaṃ vuccati puggalo ‘‘kāmesu ca bhavesu ca vītarāgo’’. 112. And what kind of person is free from passion for sensual pleasures and for states of existence? The Arahant. This person is called 'one who is free from passion for sensual pleasures and for states of existence'. 113. Katamo [Pg.137] ca puggalo pāsāṇalekhūpamo? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Seyyathāpi nāma pāsāṇe lekhā na khippaṃ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti – ayaṃ vuccati puggalo ‘‘pāsāṇalekhūpamo’’. 113. And what kind of person is comparable to a line on a rock? Here, a certain person is frequently angry. And that anger of his lies dormant for a long, long time. Just as a line on a rock is not quickly effaced by wind or by water but is long-lasting; in the same way, here a certain person is frequently angry, and that anger of his lies dormant for a long, long time. This is called a person comparable to a line on a rock. 114. Katamo ca puggalo pathavilekhūpamo? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Seyyathāpi nāma pathaviyā lekhā khippaṃ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti – ayaṃ vuccati puggalo ‘‘pathavilekhūpamo’’. 114. And what kind of person is comparable to a line on the earth? Here, a certain person is frequently angry. But that anger of his does not lie dormant for a long, long time. Just as a line on the earth is quickly effaced by wind or by water and is not long-lasting; in the same way, here a certain person is frequently angry, but that anger of his does not lie dormant for a long, long time. This is called a person comparable to a line on the earth. 115. Katamo ca puggalo udakalekhūpamo? Idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṃsandatimeva sandhiyatimeva sammodatimeva. Seyyathāpi nāma udake lekhā khippaṃ lujjati, na ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṃsandatimeva sandhiyatimeva sammodatimeva – ayaṃ vuccati puggalo ‘‘udakalekhūpamo’’. 115. And what kind of person is comparable to a line on water? Here, a certain person, even when spoken to strongly, even when spoken to harshly, even when spoken to disagreeably, just reconciles, just unites, just gets along. Just as a line on water is quickly effaced and is not long-lasting; in the same way, here a certain person, even when spoken to strongly, even when spoken to harshly, even when spoken to disagreeably, just reconciles, just unites, just gets along. This is called a person comparable to a line on water. 116. Tattha katame tayo potthakūpamā puggalā? Tayo potthakā – navopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca, majjhimopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca, jiṇṇopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ chaḍḍenti. Evamevaṃ tayome potthakūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame tayo? Navo cepi bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya. Seyyathāpi so potthako dubbaṇṇo, tathūpamo [Pg.138] ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya. Seyyathāpi so potthako dukkhasamphasso, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya. Seyyathāpi so potthako appaggho, tathūpamo ayaṃ puggalo. 116. In this context, what are the three persons comparable to a hempen cloth? There are three kinds of hempen cloths: a new hempen cloth is of poor color, rough to the touch, and of little value; a used hempen cloth is of poor color, rough to the touch, and of little value; and a worn-out hempen cloth is of poor color, rough to the touch, and of little value. A worn-out hempen cloth is used for scouring a pot or is thrown on a rubbish heap. In the same way, these three persons comparable to a hempen cloth exist and are found among the bhikkhus. What are the three? If a bhikkhu is new, he may be immoral and of evil character; this is his poor color. Just as that hempen cloth is of poor color, this person is comparable to that. Whoever associates with, attends on, and resorts to him, and falls into following his views, for them that leads to their harm and suffering for a long time. This is his roughness to the touch. Just as that hempen cloth is rough to the touch, this person is comparable to that. For those from whom he accepts the requisites—robes, almsfood, lodging, and medicine and provisions for the sick—that gift of theirs is not of great fruit, not of great benefit. This is his little value. Just as that hempen cloth is of little value, this person is comparable to that. Majjhimo cepi bhikkhu hoti…pe… thero cepi bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya. Seyyathāpi so potthako dubbaṇṇo, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya. Seyyathāpi so potthako dukkhasamphasso, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya. Seyyathāpi so potthako appaggho, tathūpamo ayaṃ puggalo. If a bhikkhu is of middle standing... and so on... and if an elder bhikkhu is immoral and of evil character, this is his poor color. Just as that hempen cloth is of poor color, this person is comparable to that. Whoever associates with, attends on, and resorts to him, and falls into following his views, for them that leads to their harm and suffering for a long time. This is his roughness to the touch. Just as that hempen cloth is rough to the touch, this person is comparable to that. For those from whom he accepts the requisites—robes, almsfood, lodging, and medicine and provisions for the sick—that gift of theirs is not of great fruit, not of great benefit. This is his little value. Just as that hempen cloth is of little value, this person is comparable to that. Evarūpo ce thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – ‘‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññasī’’ti! So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ. Ime tayo potthakūpamā puggalā santo saṃvijjamānā bhikkhūsu. If such an elder bhikkhu speaks in the midst of the Sangha, the bhikkhus say this to him: ‘What is the use of your speaking, you fool, you incompetent one? Do you indeed think you should speak?’ Angered and displeased, he utters such speech by which the Sangha suspends him, just as one would toss that hempen cloth onto a rubbish heap. These three persons comparable to a hempen cloth exist and are found among the bhikkhus. 117. Tattha katame tayo kāsikavatthūpamā puggalā? Tīṇi kāsikavatthāni – navampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca, majjhimampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca, jiṇṇampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi kāsikavatthaṃ ratanapaliveṭhanaṃ vā karonti gandhakaraṇḍake vā naṃ nikkhipanti. 117. In this context, what are the three persons comparable to Benares cloth? There are three kinds of Benares cloth. A new Benares cloth is beautiful, pleasant to the touch, and of great value. A used Benares cloth is beautiful, pleasant to the touch, and of great value. An old Benares cloth is also beautiful, pleasant to the touch, and of great value. An old Benares cloth they use to wrap a jewel, or they place it in a perfume casket. Evamevaṃ [Pg.139] tayome kāsikavatthūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame tayo? Navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya. Seyyathāpi taṃ kāsikavatthaṃ vaṇṇavantaṃ, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya. Seyyathāpi taṃ kāsikavatthaṃ sukhasamphassaṃ, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya. Seyyathāpi taṃ kāsikavatthaṃ mahagghaṃ, tathūpamo ayaṃ puggalo. In the same way, these three persons comparable to Benares cloth exist and are found among the bhikkhus. What are the three? If a newly ordained bhikkhu is virtuous and of good conduct, this is his beauty. Just as that Benares cloth is beautiful, this person is comparable to that. Whoever associates with, attends on, and resorts to him, and falls into following his views, for them that leads to their welfare and happiness for a long time. This is his pleasant touch. Just as that Benares cloth is pleasant to the touch, this person is comparable to that. For those from whom he accepts the requisites—robes, almsfood, lodging, and medicine and provisions for the sick—that gift of theirs is of great fruit and great benefit. This is his great value. Just as that Benares cloth is of great value, this person is comparable to that. Majjhimo cepi bhikkhu…pe… thero cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya. Seyyathāpi taṃ kāsikavatthaṃ vaṇṇavantaṃ, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya. Seyyathāpi taṃ kāsikavatthaṃ sukhasamphassaṃ, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya. Seyyathāpi taṃ kāsikavatthaṃ mahagghaṃ, tathūpamo ayaṃ puggalo. If a bhikkhu is of middle standing... and so on... and if an elder bhikkhu is virtuous and of good conduct, this is his beauty. Just as that Benares cloth is beautiful, this person is comparable to that. Whoever associates with, attends on, and resorts to him, and falls into following his views, for them that leads to their welfare and happiness for a long time. This is his pleasant touch. Just as that Benares cloth is pleasant to the touch, this person is comparable to that. For those from whom he accepts the requisites—robes, almsfood, lodging, and medicine and provisions for the sick—that gift of theirs is of great fruit and great benefit. This is his great value. Just as that Benares cloth is of great value, this person is comparable to that. Evarūpo ce thero bhikkhu saṅghamajjhe bhaṇati, tamenaṃ bhikkhū evamāhaṃsu – ‘‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’’ti. Tassa taṃ vacanaṃ ādheyyaṃ gacchati, gandhakaraṇḍakeva naṃ kāsikavatthaṃ. Ime tayo kāsikavatthūpamā puggalā santo saṃvijjamānā bhikkhūsu. If such an elder bhikkhu speaks in the midst of the Sangha, the bhikkhus say: ‘Be quiet, venerable sirs, the elder bhikkhu is speaking on the Dhamma and the Vinaya.’ His speech is held as authoritative, just as that Benares cloth is placed in a perfume casket. These three persons comparable to Benares cloth exist and are found among the bhikkhus. 118. Katamo ca puggalo suppameyyo? Idhekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākaṭindriyo – ayaṃ vuccati puggalo ‘‘suppameyyo’’. 118. And what kind of person is easily measured? Here, a certain person is agitated, arrogant, fickle, harsh-mouthed, of scattered speech, of lapsed mindfulness, without clear comprehension, unconcentrated, with a distracted mind, and with faculties unrestrained. This person is called ‘easily measured.’ 119. Katamo ca puggalo duppameyyo? Idhekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati [Pg.140] sampajāno samāhito ekaggacitto saṃvutindriyo – ayaṃ vuccati puggalo ‘‘duppameyyo’’. 119. And what kind of person is hard to measure? Here, a certain person is unagitated, not arrogant, not fickle, not harsh-mouthed, not of scattered speech, with mindfulness established, clearly comprehending, concentrated, with a unified mind, and with faculties restrained. This person is called ‘hard to measure.’ 120. Katamo ca puggalo appameyyo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati – ayaṃ vuccati puggalo ‘‘appameyyo’’. 120. And what kind of person is immeasurable? Here, through the destruction of the taints, a certain person has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he dwells therein. This person is called ‘immeasurable.’ 121. Katamo ca puggalo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo hīno hoti sīlena samādhinā paññāya. Evarūpo puggalo na sevitabbo na bhajitabbo na payirupāsitabbo, aññatra anuddayā aññatra anukampā. 121. And what kind of person should not be associated with, not frequented, and not served? Here, a certain person is deficient in virtue, concentration, and wisdom. Such a person should not be associated with, not frequented, and not served, except out of pity and compassion. 122. Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sadiso hoti sīlena samādhinā paññāya. Evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? ‘‘Sīlasāmaññagatānaṃ sataṃ sīlakathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissati; samādhisāmaññagatānaṃ sataṃ samādhikathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissati; paññāsāmaññagatānaṃ sataṃ paññākathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissatī’’ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. 122. And what kind of person should be associated with, frequented, and served? Here, a certain person is similar in virtue, concentration, and wisdom. Such a person should be associated with, frequented, and served. For what reason? ‘When we are with those who are similar in virtue, we will have talk on virtue, and that will be pleasant for us and will be for our growth. When we are with those who are similar in concentration, we will have talk on concentration, and that will be pleasant for us and will be for our growth. When we are with those who are similar in wisdom, we will have talk on wisdom, and that will be pleasant for us and will be for our growth.’ Therefore, such a person should be associated with, frequented, and served. 123. Katamo ca puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo adhiko hoti sīlena samādhinā paññāya. Evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? ‘‘Aparipūraṃ vā sīlakkhandhaṃ paripūressāmi, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā samādhikkhandhaṃ paripūressāmi, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā paññākkhandhaṃ paripūressāmi, paripūraṃ vā paññākkhandhaṃ tattha tattha paññāya anuggahessāmī’’ti. Tasmā evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. 123. And what kind of person should be associated with, frequented, and served after having honored and respected him? Here, a certain person is superior in virtue, concentration, and wisdom. Such a person should be associated with, frequented, and served after having honored and respected him. For what reason? ‘I will fulfill the unfulfilled aggregate of virtue, or I will assist with wisdom the fulfilled aggregate of virtue in various respects. I will fulfill the unfulfilled aggregate of concentration, or I will assist with wisdom the fulfilled aggregate of concentration in various respects. I will fulfill the unfulfilled aggregate of wisdom, or I will assist with wisdom the fulfilled aggregate of wisdom in various respects.’ Therefore, such a person should be associated with, frequented, and served after having honored and respected him. 124. Katamo [Pg.141] ca puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’’ti. Seyyathāpi nāma ahi gūthagato kiñcāpi na ḍaṃsati, atha kho naṃ makkheti; evamevaṃ kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’’ti! Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. 124. And what kind of person should be loathed, not associated with, not frequented, and not served? Here, a certain person is immoral, of evil character, impure, of suspect conduct, of secretive actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, oozing, and like rubbish. Such a person should be loathed, not associated with, not frequented, and not served. For what reason? Even if one does not follow his example, a bad report still spreads about him: ‘This person has bad friends, bad companions, bad associates.’ Just as a snake that has gotten into excrement, though it does not bite, still besmears one, so too, even if one does not follow that person’s example, a bad report still spreads about him: ‘This person has bad friends, bad companions, bad associates.’ Therefore, such a person should be loathed, not associated with, not frequented, and not served. 125. Katamo ca puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma tindukālātaṃ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṃ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti; evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? ‘‘Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi [Pg.142] me kareyyā’’ti! Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. 125. And what kind of person should be regarded with equanimity, not associated with, not frequented, and not served? Here, some person is prone to anger and full of vexation. When spoken to even a little, he is offended, becomes hostile, malevolent, and stubborn, and he manifests anger, hatred, and resentment. Just as a festering sore, when struck with a stick or a potsherd, discharges even more matter, so too some person here is prone to anger and full of vexation; when spoken to even a little, he is offended, becomes hostile, malevolent, and stubborn, and he manifests anger, hatred, and resentment. Just as a firebrand of tinduka wood, when struck with a stick or a potsherd, sputters and crackles all the more, so too some person here is prone to anger and full of vexation; when spoken to even a little, he is offended, becomes hostile, malevolent, and stubborn, and he manifests anger, hatred, and resentment. Just as a cesspool, when struck with a stick or a potsherd, becomes even more foul-smelling, so too some person here is prone to anger and full of vexation; when spoken to even a little, he is offended, becomes hostile, malevolent, and stubborn, and he manifests anger, hatred, and resentment. Such a person should be regarded with equanimity, not associated with, not frequented, and not served. For what reason? With the thought: ‘He might abuse me, revile me, and do me harm.’ Therefore, such a person should be regarded with equanimity, not associated with, not frequented, and not served. 126. Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sīlavā hoti kalyāṇadhammo – evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ kalyāṇo kittisaddo abbhuggacchati – ‘‘kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko’’ti! Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. 126. And what kind of person should be associated with, frequented, and served? Here, a certain person is virtuous, of good character—such a person should be associated with, frequented, and served. For what reason? Even if one does not emulate his conduct, a good report about him circulates: ‘This person has good friends, good companions, and good associates.’ Therefore, such a person should be associated with, frequented, and served. 127. Katamo ca puggalo sīlesu paripūrakārī, samādhismiṃ mattaso kārī, paññāya mattaso kārī? Sotāpannasakadāgāmino – ime vuccanti puggalā sīlesu paripūrakārino, samādhismiṃ mattaso kārino, paññāya mattaso kārino. 127. And what kind of person is fully accomplished in virtue, but to a moderate degree in concentration and wisdom? The stream-enterer and the once-returner—these are called persons fully accomplished in virtue, but to a moderate degree in concentration and wisdom. 128. Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī? Anāgāmī – ayaṃ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī. 128. And what kind of person is fully accomplished in virtue and concentration, but to a moderate degree in wisdom? The non-returner. This person is called one who is fully accomplished in virtue and concentration, but to a moderate degree in wisdom. 129. Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī? Arahā – ayaṃ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī. 129. And what kind of person is fully accomplished in virtue, concentration, and wisdom? The Arahant. This person is called one who is fully accomplished in virtue, concentration, and wisdom. 130. Tattha katame tayo satthāro? Idhekacco satthā kāmānaṃ pariññaṃ paññapeti, na rūpānaṃ pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti. Idha panekacco satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti. Idha panekacco satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, vedanānañca pariññaṃ paññapeti. 130. Therein, what are the three teachers? Here, a certain teacher prescribes the full understanding of sensual pleasures, but does not prescribe the full understanding of forms, nor the full understanding of feelings. Here, another teacher prescribes the full understanding of sensual pleasures and also of forms, but does not prescribe the full understanding of feelings. Here, yet another teacher prescribes the full understanding of sensual pleasures, and also of forms, and also of feelings. Tatra yvāyaṃ satthā kāmānaṃ pariññaṃ paññapeti, na rūpānaṃ pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti, rūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā kāmānañca pariññaṃ paññapeti, rūpānañca [Pg.143] pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti, arūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, vedanānañca pariññaṃ paññapeti, sammāsambuddho satthā tena daṭṭhabbo. Ime tayo satthāro. Therein, that teacher who prescribes the full understanding of sensual pleasures, but does not prescribe the full understanding of forms nor of feelings, should thereby be understood as a teacher who is an obtainer of the form-sphere attainment. Therein, that teacher who prescribes the full understanding of sensual pleasures and also of forms, but does not prescribe the full understanding of feelings, should thereby be understood as a teacher who is an obtainer of the formless-sphere attainment. Therein, that teacher who prescribes the full understanding of sensual pleasures, and also of forms, and also of feelings, should thereby be understood as a Perfectly Self-Enlightened One. These are the three teachers. 131. Tattha katame aparepi tayo satthāro? Idhekacco satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññapeti, abhisamparāyañca attānaṃ saccato thetato paññapeti. Idha panekacco satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññapeti, no ca kho abhisamparāyaṃ attānaṃ saccato thetato paññapeti. Idha panekacco satthā diṭṭhe ceva dhamme attānaṃ saccato thetato na paññapeti, abhisamparāyañca attānaṃ saccato thetato na paññapeti. 131. What are the other three teachers? Here, a certain teacher prescribes the self as true and stable in this very life, and also prescribes the self as true and stable in the future life. Here, another teacher prescribes the self as true and stable in this very life, but does not prescribe the self as true and stable in the future life. Here, yet another teacher does not prescribe the self as true and stable in this very life, nor does he prescribe the self as true and stable in the future life. Tatra yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññapeti, abhisamparāyañca attānaṃ saccato thetato paññapeti, sassatavādo satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññapeti, no ca kho abhisamparāyaṃ attānaṃ saccato thetato paññapeti, ucchedavādo satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato na paññapeti, abhisamparāyañca attānaṃ saccato thetato na paññapeti, sammāsambuddho satthā tena daṭṭhabbo. Ime aparepi tayo satthāro. Therein, that teacher who prescribes the self as true and stable in this very life, and also prescribes the self as true and stable in the future life, should thereby be understood as a teacher who is an eternalist. Therein, that teacher who prescribes the self as true and stable in this very life, but does not prescribe the self as true and stable in the future life, should thereby be understood as a teacher who is an annihilationist. Therein, that teacher who does not prescribe the self as true and stable in this very life, nor in the future life, should thereby be understood as a Perfectly Self-Enlightened One. These are the other three teachers. Tikaniddeso. The Exposition of the Triads. 4. Catukkapuggalapaññatti 4. The Designation of Persons by Fours 132. Katamo ca puggalo asappuriso? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti – ayaṃ vuccati puggalo ‘‘asappuriso’’. 132. And what kind of person is an unvirtuous person? Here, a certain person takes life, takes what is not given, engages in sexual misconduct, speaks falsehood, and partakes of spirits, liquor, and intoxicants which are the basis for heedlessness. This person is called an 'unvirtuous person'. 133. Katamo ca puggalo asappurisena asappurisataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti[Pg.144], attanā ca adinnādāyī hoti parañca adinnādāne samādapeti, attanā ca kāmesumicchācārī hoti parañca kāmesumicchācāre samādapeti, attanā ca musāvādī hoti parañca musāvāde samādapeti, attanā ca surāmerayamajjapamādaṭṭhāyī hoti parañca surāmerayamajjapamādaṭṭhāne samādapeti – ayaṃ vuccati puggalo ‘‘asappurisena asappurisataro’’. 133. And what kind of person is more unvirtuous than an unvirtuous person? Here, a certain person, himself, takes life and encourages others to take life; himself, takes what is not given and encourages others to take what is not given; himself, engages in sexual misconduct and encourages others to engage in sexual misconduct; himself, speaks falsehood and encourages others to speak falsehood; himself, partakes of spirits, liquor, and intoxicants which are the basis for heedlessness, and encourages others to do so. This person is called 'more unvirtuous than an unvirtuous person'. 134. Katamo ca puggalo sappuriso? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti – ayaṃ vuccati puggalo ‘‘sappuriso’’. 134. And what kind of person is a virtuous person? Here, a certain person abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from partaking of spirits, liquor, and intoxicants which are the basis for heedlessness. This person is called a 'virtuous person'. 135. Katamo ca puggalo sappurisena sappurisataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti, attanā ca adinnādānā paṭivirato hoti parañca adinnādānā veramaṇiyā samādapeti, attanā ca kāmesumicchācārā paṭivirato hoti parañca kāmesumicchācārā veramaṇiyā samādapeti, attanā ca musāvādā paṭivirato hoti parañca musāvādā veramaṇiyā samādapeti, attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti – ayaṃ vuccati puggalo ‘‘sappurisena sappurisataro’’. 135. And what kind of person is more virtuous than a virtuous person? Here, a certain person, he himself abstains from taking life and establishes others in abstinence from taking life; he himself abstains from taking what is not given and establishes others in abstinence from taking what is not given; he himself abstains from sexual misconduct and establishes others in abstinence from sexual misconduct; he himself abstains from false speech and establishes others in abstinence from false speech; he himself abstains from spirits, liquor, and intoxicants which are the basis for heedlessness, and establishes others in abstinence from spirits, liquor, and intoxicants which are the basis for heedlessness. This person is called 'more virtuous than a virtuous person'. 136. Katamo ca puggalo pāpo? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘pāpo’’. 136. And what kind of person is an evil person? Here, a certain person takes life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill will, and holds wrong view. This person is called an 'evil person'. 137. Katamo ca puggalo pāpena pāpataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā [Pg.145] ca adinnādāyī hoti parañca adinnādāne samādapeti, attanā ca kāmesumicchācārī hoti parañca kāmesumicchācāre samādapeti, attanā ca musāvādī hoti parañca musāvāde samādapeti, attanā ca pisuṇavāco hoti parañca pisuṇāya vācāya samādapeti, attanā ca pharusavāco hoti parañca pharusāya vācāya samādapeti, attanā ca samphappalāpī hoti parañca samphappalāpe samādapeti, attanā ca abhijjhālu hoti parañca abhijjhāya samādapeti, attanā ca byāpannacitto hoti parañca byāpāde samādapeti, attanā ca micchādiṭṭhi hoti parañca micchādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘pāpena pāpataro’’. 137. And what kind of person is more evil than an evil person? Here, a certain person, he himself takes life and establishes others in taking life; he himself takes what is not given and establishes others in taking what is not given; he himself engages in sexual misconduct and establishes others in sexual misconduct; he himself speaks falsehood and establishes others in false speech; he himself speaks divisive speech and establishes others in divisive speech; he himself speaks harsh speech and establishes others in harsh speech; he himself engages in idle chatter and establishes others in idle chatter; he himself is covetous and establishes others in covetousness; he himself has a mind of ill will and establishes others in ill will; he himself holds wrong view and establishes others in wrong view. This person is called 'more evil than an evil person'. 138. Katamo ca puggalo kalyāṇo? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘kalyāṇo’’. 138. And what kind of person is a virtuous person? Here, a certain person abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is uncovetous, has a mind without ill will, and holds right view. This person is called a 'virtuous person'. 139. Katamo ca puggalo kalyāṇena kalyāṇataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti, attanā ca adinnādānā paṭivirato hoti parañca adinnādānā veramaṇiyā samādapeti, attanā ca kāmesumicchācārā paṭivirato hoti parañca kāmesumicchācārā veramaṇiyā samādapeti, attanā ca musāvādā paṭivirato hoti parañca musāvādā veramaṇiyā samādapeti, attanā ca pisuṇāya vācāya paṭivirato hoti parañca pisuṇāya vācāya veramaṇiyā samādapeti, attanā ca pharusāya vācāya paṭivirato hoti parañca pharusāya vācāya veramaṇiyā samādapeti, attanā ca samphappalāpā paṭivirato hoti parañca samphappalāpā veramaṇiyā samādapeti, attanā ca anabhijjhālu hoti parañca anabhijjhāya samādapeti, attanā ca abyāpannacitto hoti parañca abyāpāde samādapeti, attanā ca sammādiṭṭhi hoti parañca [Pg.146] sammādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘kalyāṇena kalyāṇataro’’. 139. And what kind of person is more virtuous than a virtuous person? Here, a certain person, he himself abstains from taking life and establishes others in abstinence from taking life; he himself abstains from taking what is not given and establishes others in abstinence from taking what is not given; he himself abstains from sexual misconduct and establishes others in abstinence from sexual misconduct; he himself abstains from false speech and establishes others in abstinence from false speech; he himself abstains from divisive speech and establishes others in abstinence from divisive speech; he himself abstains from harsh speech and establishes others in abstinence from harsh speech; he himself abstains from idle chatter and establishes others in abstinence from idle chatter; he himself is uncovetous and establishes others in non-covetousness; he himself has a mind without ill will and establishes others in non-ill will; he himself holds right view and establishes others in right view. This person is called 'more virtuous than a virtuous person'. 140. Katamo ca puggalo pāpadhammo? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti…pe… micchādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘pāpadhammo’’. 140. And what kind of person is of evil nature? Here, a certain person takes life, takes what is not given…pe… holds wrong view. This person is called a person 'of evil nature'. 141. Katamo ca puggalo pāpadhammena pāpadhammataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā ca adinnādāyī hoti parañca adinnādāne samādapeti…pe… attanā ca micchādiṭṭhi hoti parañca micchādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘pāpadhammena pāpadhammataro’’. 141. And what kind of person is of a more evil nature than one of evil nature? Here, a certain person, he himself takes life and establishes others in taking life; he himself takes what is not given and establishes others in taking what is not given…pe… he himself holds wrong view and establishes others in wrong view. This person is called 'one of a more evil nature than one of evil nature'. 142. Katamo ca puggalo kalyāṇadhammo? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti…pe… samādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘kalyāṇadhammo’’. 142. And what kind of person is of a virtuous nature? Here, a certain person abstains from taking life, abstains from taking what is not given…pe… holds right view. This person is called 'one of a virtuous nature'. 143. Katamo ca puggalo kalyāṇadhammena kalyāṇadhammataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca sammādiṭṭhi hoti parañca sammādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘kalyāṇadhammena kalyāṇadhammataro’’. 143. And what kind of person is of a more virtuous nature than one of a virtuous nature? Here, a certain person, he himself abstains from taking life and establishes others in abstinence from taking life…pe… he himself holds right view and establishes others in right view. This person is called 'one of a more virtuous nature than one of a virtuous nature'. 144. Katamo ca puggalo sāvajjo? Idhekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti – ayaṃ vuccati puggalo ‘‘sāvajjo’’. 144. And what kind of person is blameworthy? Here, a certain person is endowed with blameworthy bodily action, blameworthy verbal action, and blameworthy mental action. This person is called 'blameworthy'. 145. Katamo ca puggalo vajjabahulo? Idhekacco puggalo sāvajjena bahulaṃ kāyakammena samannāgato hoti appaṃ anavajjena, sāvajjena bahulaṃ vacīkammena samannāgato hoti appaṃ anavajjena, sāvajjena bahulaṃ manokammena samannāgato hoti appaṃ anavajjena – ayaṃ vuccati puggalo ‘‘vajjabahulo’’. 145. And what kind of person is one abounding in faults? Here, a certain person is endowed with much blameworthy bodily action and little that is blameless; with much blameworthy verbal action and little that is blameless; with much blameworthy mental action and little that is blameless. This person is called 'one abounding in faults'. 146. Katamo [Pg.147] ca puggalo appavajjo? Idhekacco puggalo anavajjena bahulaṃ kāyakammena samannāgato hoti appaṃ sāvajjena, anavajjena bahulaṃ vacīkammena samannāgato hoti appaṃ sāvajjena, anavajjena bahulaṃ manokammena samannāgato hoti appaṃ sāvajjena – ayaṃ vuccati puggalo ‘‘appavajjo’’. 146. And what kind of person is one with few faults? Here, a certain person is endowed with much blameless bodily action and little that is blameworthy; with much blameless verbal action and little that is blameworthy; with much blameless mental action and little that is blameworthy. This person is called 'one with few faults'. 147. Katamo ca puggalo anavajjo? Idhekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti – ayaṃ vuccati puggalo ‘‘anavajjo’’. 147. And what kind of person is one who is blameless? Here, a certain person is endowed with blameless bodily action, blameless verbal action, and blameless mental action. This person is called 'blameless'. 148. Katamo ca puggalo ugghaṭitaññū? Yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘ugghaṭitaññū’’. 148. And what kind of person is one of quick understanding? The person for whom there is a breakthrough to the Dhamma at the very time a topic is stated. This person is called 'one of quick understanding'. 149. Katamo ca puggalo vipañcitaññū? Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘vipañcitaññū’’. 149. And what kind of person is one who understands through detailed exposition? The person for whom there is a breakthrough to the Dhamma when the meaning of what was stated in brief is analyzed in detail. This person is called 'one who understands through detailed exposition'. 150. Katamo ca puggalo neyyo? Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato evaṃ anupubbena dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘neyyo’’. 150. And what kind of person is one who is guidable? The person for whom there is a breakthrough to the Dhamma gradually through instruction, questioning, wise attention, and by associating with, resorting to, and attending on good friends. This person is called 'one who is guidable'. 151. Katamo ca puggalo padaparamo? Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘padaparamo’’. 151. And what kind of person is one whose highest attainment is the text? It is the person who, though they hear much, speak much, memorize much, and recite much, does not in that very life make a breakthrough to the Dhamma. This person is called 'one whose highest attainment is the text'. 152. Katamo ca puggalo yuttappaṭibhāno no muttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno yuttaṃ vadati no sīghaṃ – ayaṃ vuccati puggalo ‘‘yuttappaṭibhāno no muttappaṭibhāno’’. 152. And what kind of person is astute but not quick-witted? Here, a certain person, when asked a question, speaks pertinently but not quickly. This person is called 'one who is astute but not quick-witted'. 153. Katamo [Pg.148] ca puggalo muttappaṭibhāno no yuttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno sīghaṃ vadati no yuttaṃ – ayaṃ vuccati puggalo ‘‘muttappaṭibhāno no yuttappaṭibhāno’’. 153. And what kind of person is quick-witted but not astute? Here, a certain person, when asked a question, speaks quickly but not pertinently. This person is called 'one who is quick-witted but not astute'. 154. Katamo ca puggalo yuttappaṭibhāno ca muttappaṭibhāno ca? Idhekacco puggalo pañhaṃ puṭṭho samāno yuttañca vadati sīghañca – ayaṃ vuccati puggalo ‘‘yuttappaṭibhāno ca muttappaṭibhāno ca’’. 154. And what kind of person is both astute and quick-witted? Here, a certain person, when asked a question, speaks both pertinently and quickly. This person is called 'one who is both astute and quick-witted'. 155. Katamo ca puggalo neva yuttappaṭibhāno no muttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno neva yuttaṃ vadati no sīghaṃ – ayaṃ vuccati, puggalo ‘‘neva yuttappaṭibhāno no muttappaṭibhāno’’. 155. And what kind of person is neither astute nor quick-witted? Here, a certain person, when asked a question, speaks neither pertinently nor quickly. This person is called 'one who is neither astute nor quick-witted'. 156. Tattha katame cattāro dhammakathikā puggalā? Idhekacco dhammakathiko appañca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati. 156. Herein, what are the four kinds of persons who are Dhamma speakers? Here, a certain Dhamma speaker speaks little and what is unbeneficial, and his assembly is not skilled in regard to what is beneficial and unbeneficial. For such an assembly, such a Dhamma speaker is reckoned as a Dhamma speaker. Idha panekacco dhammakathiko appañca bhāsati sahitañca, parisā cassa kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati. Again, here, a certain Dhamma speaker speaks little but what is beneficial, and his assembly is skilled in regard to what is beneficial and unbeneficial. For such an assembly, such a Dhamma speaker is reckoned as a Dhamma speaker. Idha panekacco dhammakathiko bahuñca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati. Again, here, a certain Dhamma speaker speaks much but what is unbeneficial, and his assembly is not skilled in regard to what is beneficial and unbeneficial. For such an assembly, such a Dhamma speaker is reckoned as a Dhamma speaker. Idha panekacco dhammakathiko bahuñca bhāsati sahitañca, parisā cassa kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati. Ime cattāro ‘‘dhammakathikā puggalā’’. Again, here, a certain Dhamma speaker speaks much and what is beneficial, and his assembly is skilled in regard to what is beneficial and unbeneficial. For such an assembly, such a Dhamma speaker is reckoned as a Dhamma speaker. These are the four persons who are Dhamma speakers. 157. Tattha katame cattāro valāhakūpamā puggalā? Cattāro valāhakā – gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā. Evamevaṃ cattārome valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro[Pg.149]? Gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā. 157. Herein, what are the four persons comparable to clouds? There are four kinds of 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. In the very same way, these four persons comparable to clouds are present and exist in the world. What four? One who thunders but does not rain, one who rains but does not thunder, one who both thunders and rains, and one who neither thunders nor rains. Kathañca puggalo gajjitā hoti no vassitā? Idhekacco puggalo bhāsitā hoti, no kattā. Evaṃ puggalo gajjitā hoti, no vassitā. Seyyathāpi so valāhako gajjitā no vassitā, tathūpamo ayaṃ puggalo. And how is a person one who thunders but does not rain? Here, a certain person is a speaker but not a doer. In this way, a person is one who thunders but does not rain. Just as that cloud thunders but does not rain, so this person is of a similar nature. Kathañca puggalo vassitā hoti no gajjitā? Idhekacco puggalo kattā hoti, no bhāsitā. Evaṃ puggalo vassitā hoti no gajjitā. Seyyathāpi so valāhako vassitā no gajjitā, tathūpamo ayaṃ puggalo. And how is a person one who rains but does not thunder? Here, a certain person is a doer but not a speaker. In this way, a person is one who rains but does not thunder. Just as that cloud rains but does not thunder, so this person is of a similar nature. Kathañca puggalo gajjitā ca hoti vassitā ca? Idhekacco puggalo bhāsitā ca hoti, kattā ca. Evaṃ puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so valāhako gajjitā ca vassitā ca, tathūpamo ayaṃ puggalo. And how is a person one who both thunders and rains? Here, a certain person is both a speaker and a doer. In this way, a person is one who both thunders and rains. Just as that cloud both thunders and rains, so this person is of a similar nature. Kathañca puggalo neva gajjitā hoti no vassitā? Idhekacco puggalo neva bhāsitā hoti no kattā. Evaṃ puggalo neva gajjitā hoti no vassitā. Seyyathāpi so valāhako neva gajjitā no vassitā, tathūpamo ayaṃ puggalo. And how is a person one who neither thunders nor rains? Here, a certain person is neither a speaker nor a doer. In this way, a person is one who neither thunders nor rains. Just as that cloud neither thunders nor rains, this person is to be understood as comparable to that. Ime cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ. These four persons comparable to clouds are found to exist in the world. 158. Tattha katame cattāro mūsikūpamā puggalā? Catasso mūsikā – gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, gādhaṃ kattā ca vasitā ca, neva gādhaṃ kattā no vasitā. Evamevaṃ cattārome mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, gādhaṃ kattā ca vasitā ca, neva gādhaṃ kattā no vasitā. 158. Herein, what are the four persons comparable to mice? There are four kinds of mice: one that makes a burrow but does not dwell in it, one that dwells in a burrow but does not make it, one that both makes a burrow and dwells in it, and one that neither makes a burrow nor dwells in it. In the very same way, these four persons comparable to mice are found to exist in the world. What four? One who makes a burrow but does not dwell in it, one who dwells in a burrow but does not make it, one who both makes a burrow and dwells in it, and one who neither makes a burrow nor dwells in it. Kathañca puggalo gādhaṃ kattā hoti no vasitā? Idhekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti [Pg.150] yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo gādhaṃ kattā hoti no vasitā. Seyyathāpi sā mūsikā gādhaṃ kattā no vasitā, tathūpamo ayaṃ puggalo. And how is a person one who makes a burrow but does not dwell in it? Here, a certain person learns the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, and question-and-answer texts. He does not understand as it truly is: 'This is suffering.' He does not understand as it truly is: 'This is the origin of suffering.' He does not understand as it truly is: 'This is the cessation of suffering.' He does not understand as it truly is: 'This is the path leading to the cessation of suffering.' In this way, a person is one who makes a burrow but does not dwell in it. Just as that mouse makes a burrow but does not dwell in it, this person is to be understood as comparable to that. Kathañca puggalo vasitā hoti no gādhaṃ kattā? Idhekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo vasitā hoti no gādhaṃ kattā. Seyyathāpi sā mūsikā vasitā no gādhaṃ kattā, tathūpamo ayaṃ puggalo. And how is a person one who dwells in a burrow but does not make it? Here, a certain person does not learn the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, and question-and-answer texts. He understands as it truly is: 'This is suffering.' He understands as it truly is: 'This is the origin of suffering.' He understands as it truly is: 'This is the cessation of suffering.' He understands as it truly is: 'This is the path leading to the cessation of suffering.' In this way, a person is one who dwells in a burrow but does not make it. Just as that mouse dwells in a burrow but does not make it, this person is to be understood as comparable to that. Kathañca puggalo gādhaṃ kattā ca hoti vasitā ca? Idhekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gādhaṃ kattā ca hoti vasitā ca. Seyyathāpi sā mūsikā gādhaṃ kattā ca vasitā ca, tathūpamo ayaṃ puggalo. And how is a person one who both makes a burrow and dwells in it? Here, a certain person learns the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, and question-and-answer texts. He understands as it truly is: 'This is suffering.' He understands as it truly is: 'This is the origin of suffering.' He understands as it truly is: 'This is the cessation of suffering.' He understands as it truly is: 'This is the path leading to the cessation of suffering.' In this way, a person is one who both makes a burrow and dwells in it. Just as that mouse both makes a burrow and dwells in it, this person is to be understood as comparable to that. Kathañca puggalo neva gādhaṃ kattā hoti no vasitā? Idhekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo neva gādhaṃ kattā hoti no vasitā. Seyyathāpi sā mūsikā neva gādhaṃ kattā no vasitā, tathūpamo ayaṃ puggalo. And how is a person one who neither makes a burrow nor dwells in it? Here, a certain person does not learn the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, and question-and-answer texts. He does not understand as it truly is: 'This is suffering.' He does not understand as it truly is: 'This is the origin of suffering.' He does not understand as it truly is: 'This is the cessation of suffering.' He does not understand as it truly is: 'This is the path leading to the cessation of suffering.' In this way, a person is one who neither makes a burrow nor dwells in it. Just as that mouse neither makes a burrow nor dwells in it, this person is to be understood as comparable to that. Ime cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ. These four persons comparable to mice are found to exist in the world. 159. Tattha [Pg.151] katame cattāro ambūpamā puggalā? Cattāri ambāni – āmaṃ pakkavaṇṇi, pakkaṃ āmavaṇṇi, āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi. Evamevaṃ cattārome ambūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī. 159. Herein, what are the four persons comparable to mangoes? There are four kinds of mangoes: one that is unripe but has the appearance of a ripe one, one that is ripe but has the appearance of an unripe one, one that is unripe and has the appearance of an unripe one, and one that is ripe and has the appearance of a ripe one. In the very same way, these four persons comparable to mangoes are found to exist in the world. What four? A person who is unripe but has the appearance of a ripe one, a person who is ripe but has the appearance of an unripe one, a person who is unripe and has the appearance of an unripe one, and a person who is ripe and has the appearance of a ripe one. Kathañca puggalo āmo hoti pakkavaṇṇī? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo āmo hoti pakkavaṇṇī. Seyyathāpi taṃ ambaṃ āmaṃ pakkavaṇṇi, tathūpamo ayaṃ puggalo. And how is a person unripe but has a ripe appearance? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robes are inspiring. But he does not understand as it truly is: ‘This is suffering’; he does not understand as it truly is: ‘This is the origin of suffering’; he does not understand as it truly is: ‘This is the cessation of suffering’; he does not understand as it truly is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is unripe but has a ripe appearance. Just as that mango is unripe but has a ripe appearance, this person is to be understood as comparable to that. Kathañca puggalo pakko hoti āmavaṇṇī? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pakko hoti āmavaṇṇī. Seyyathāpi taṃ ambaṃ pakkaṃ āmavaṇṇi, tathūpamo ayaṃ puggalo. And how is a person ripe but has an unripe appearance? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robes are not inspiring. But he understands as it truly is: ‘This is suffering’; he understands as it truly is: ‘This is the origin of suffering’; he understands as it truly is: ‘This is the cessation of suffering’; he understands as it truly is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is ripe but has an unripe appearance. Just as that mango is ripe but has an unripe appearance, this person is to be understood as comparable to that. Kathañca puggalo āmo hoti āmavaṇṇī? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo āmo hoti āmavaṇṇī. Seyyathāpi taṃ ambaṃ āmaṃ āmavaṇṇi, tathūpamo ayaṃ puggalo. And how is a person unripe and has an unripe appearance? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are not inspiring. And he does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is unripe and has an unripe appearance. Just as that mango is unripe and has an unripe appearance, this person is to be understood as comparable to that. Kathañca puggalo pakko hoti pakkavaṇṇī? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti [Pg.152] …pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pakko hoti pakkavaṇṇī. Seyyathāpi taṃ ambaṃ pakkaṃ pakkavaṇṇi, tathūpamo ayaṃ puggalo. And how is a person ripe and has a ripe appearance? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are inspiring. And he understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is ripe and has a ripe appearance. Just as that mango is ripe and has a ripe appearance, this person is to be understood as comparable to that. Ime cattāro ambūpamā puggalā santo saṃvijjamānā lokasmiṃ. These four persons comparable to mangoes are found existing in the world. 160. Tattha katame cattāro kumbhūpamā puggalā? Cattāro kumbhā – tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito. Evamevaṃ cattārome kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito. 160. Now, what are the four persons comparable to pots? There are four kinds of pots: empty and covered, full and open, empty and open, and full and covered. In the same way, these four persons comparable to pots are found existing in the world. What four? The empty and covered, the full and open, the empty and open, and the full and covered. Kathañca puggalo tuccho hoti pihito? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo tuccho hoti pihito. Seyyathāpi so kumbho tuccho pihito, tathūpamo ayaṃ puggalo. And how is a person empty and covered? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are inspiring. But he does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is empty and covered. Just as that pot is empty and covered, this person is to be understood as comparable to that. Kathañca puggalo pūro hoti vivaṭo? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pūro hoti vivaṭo. Seyyathāpi so kumbho pūro vivaṭo, tathūpamo ayaṃ puggalo. And how is a person full and open? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are not inspiring. But he understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is full and open. Just as that pot is full and open, this person is to be understood as comparable to that. Kathañca puggalo tuccho hoti vivaṭo? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo tuccho hoti vivaṭo. Seyyathāpi so kumbho tuccho vivaṭo, tathūpamo ayaṃ puggalo. And how is a person empty and open? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are not inspiring. And he does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is empty and open. Just as that pot is empty and open, this person is to be understood as comparable to that. Kathañca puggalo pūro hoti pihito? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ [Pg.153] pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pūro hoti pihito. Seyyathāpi so kumbho pūro pihito, tathūpamo ayaṃ puggalo. Ime cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ. And how is a person full and covered? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are inspiring. And he understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is full and covered. Just as that pot is full and covered, this person is to be understood as comparable to that. These four persons comparable to pots are found existing in the world. 161. Tattha katame cattāro udakarahadūpamā puggalā? Cattāro udakarahadā – uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso. Evamevaṃ cattārome udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso. 161. Now, what are the four persons comparable to lakes of water? There are four kinds of lakes of water: shallow but appearing deep, deep but appearing shallow, shallow and appearing shallow, and deep and appearing deep. In the same way, these four persons comparable to lakes of water are found existing in the world. What four? The shallow but appearing deep, the deep but appearing shallow, the shallow and appearing shallow, and the deep and appearing deep. Kathañca puggalo uttāno hoti gambhīrobhāso? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo uttāno hoti gambhīrobhāso. Seyyathāpi so udakarahado uttāno gambhīrobhāso, tathūpamo ayaṃ puggalo. And how is a person shallow but appearing deep? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are inspiring. But he does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is shallow but appearing deep. Just as that pool of water is shallow but appears deep, this person is to be understood as comparable to that. Kathañca puggalo gambhīro hoti uttānobhāso? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gambhīro hoti uttānobhāso. Seyyathāpi so udakarahado gambhīro uttānobhāso, tathūpamo ayaṃ puggalo. And how is a person deep but appearing shallow? Here, for a certain person, the going forward and returning, the looking ahead and looking aside, the bending and stretching, and the bearing of the outer robe, bowl, and robe are not inspiring. But he understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, a person is deep but appearing shallow. Just as that pool of water is deep but appears shallow, this person is to be understood as comparable to that. Kathañca puggalo uttāno hoti uttānobhāso? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ [Pg.154] nappajānāti. Evaṃ puggalo uttāno hoti uttānobhāso. Seyyathāpi so udakarahado uttāno uttānobhāso, tathūpamo ayaṃ puggalo. And how is a person shallow and appearing shallow? Here, a certain person’s going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the double-layered robe, bowl, and robe is not inspiring. He does not understand as it really is: ‘This is suffering’ … he does not understand as it really is: ‘This is the path of practice leading to the cessation of suffering.’ In this way, a person is shallow and appearing shallow. Just as that pool of water is shallow and appears shallow, so this person is to be understood as comparable to it. Kathañca puggalo gambhīro hoti gambhīrobhāso? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gambhīro hoti gambhīrobhāso. Seyyathāpi so udakarahado gambhīro gambhīrobhāso, tathūpamo ayaṃ puggalo. Ime cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ. And how is a person deep and appearing deep? Here, a certain person’s going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the double-layered robe, bowl, and robe is inspiring. He understands as it really is: ‘This is suffering’ … he understands as it really is: ‘This is the path of practice leading to the cessation of suffering.’ In this way, a person is deep and appearing deep. Just as that pool of water is deep and appears deep, so this person is to be understood as comparable to it. These four persons comparable to pools of water are found existing in the world. 162. Tattha katame cattāro balībaddūpamā puggalā? Cattāro balībaddā – sakagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sakagavacaṇḍo, sakagavacaṇḍo ca paragavacaṇḍo ca, neva sakagavacaṇḍo no paragavacaṇḍo. Evamevaṃ cattārome balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sakagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sakagavacaṇḍo, sakagavacaṇḍo ca paragavacaṇḍo ca, neva sakagavacaṇḍo no paragavacaṇḍo. 162. Among them, what are the four persons comparable to bulls? There are four kinds of bulls: one that is fierce toward its own herd but not toward another’s herd; one that is fierce toward another’s herd but not toward its own herd; one that is fierce toward both its own herd and another’s herd; and one that is fierce toward neither its own herd nor another’s herd. In the same way, these four persons comparable to bulls are found existing in the world. What four? One who is like a bull that is fierce toward its own herd but not toward another’s herd; one who is like a bull that is fierce toward another’s herd but not toward its own herd; one who is like a bull that is fierce toward both its own herd and another’s herd; and one who is like a bull that is fierce toward neither its own herd nor another’s herd. Kathañca puggalo sakagavacaṇḍo hoti no paragavacaṇḍo? Idhekacco puggalo sakaparisaṃ ubbejitā hoti, no paraparisaṃ. Evaṃ puggalo sakagavacaṇḍo hoti no paragavacaṇḍo. Seyyathāpi so balībaddo sakagavacaṇḍo no paragavacaṇḍo, tathūpamo ayaṃ puggalo. And how is a person like a bull that is fierce toward its own herd but not toward another’s herd? Here, a certain person intimidates his own assembly, but not another’s assembly. In this way, a person is like a bull that is fierce toward its own herd but not toward another’s herd. Just as that bull is fierce toward its own herd but not toward another’s, so this person is to be understood as comparable to it. Kathañca puggalo paragavacaṇḍo hoti no sakagavacaṇḍo? Idhekacco puggalo paraparisaṃ ubbejitā hoti, no sakaparisaṃ. Evaṃ puggalo paragavacaṇḍo hoti no sakagavacaṇḍo. Seyyathāpi so balībaddo paragavacaṇḍo no sakagavacaṇḍo, tathūpamo ayaṃ puggalo. And how is a person like a bull that is fierce toward another’s herd but not toward his own herd? Here, a certain person intimidates another’s assembly, but not his own assembly. In this way, a person is like a bull that is fierce toward another’s herd but not toward his own herd. Just as that bull is fierce toward another’s herd but not toward its own, so this person is to be understood as comparable to it. Kathañca puggalo sakagavacaṇḍo ca hoti paragavacaṇḍo ca? Idhekacco puggalo sakaparisañca ubbejitā hoti, paraparisañca. Evaṃ puggalo [Pg.155] sakagavacaṇḍo ca hoti paragavacaṇḍo ca. Seyyathāpi so balībaddo sakagavacaṇḍo ca paragavacaṇḍo ca, tathūpamo ayaṃ puggalo. And how is a person like a bull that is fierce toward his own herd and also toward another’s herd? Here, a certain person intimidates his own assembly and also another’s assembly. In this way, a person is like a bull that is fierce toward his own herd and also toward another’s herd. Just as that bull is fierce toward its own herd and also toward another’s herd, so this person is to be understood as comparable to it. Kathañca puggalo neva sakagavacaṇḍo hoti no paragavacaṇḍo? Idhekacco puggalo neva sakaparisaṃ ubbejitā hoti no paraparisaṃ. Evaṃ puggalo neva sakagavacaṇḍo hoti no paragavacaṇḍo. Seyyathāpi so balībaddo neva sakagavacaṇḍo no paragavacaṇḍo, tathūpamo ayaṃ puggalo. Ime cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ. And how is a person like a bull that is fierce toward neither his own herd nor another’s herd? Here, a certain person intimidates neither his own assembly nor another’s assembly. In this way, a person is like a bull that is fierce toward neither his own herd nor another’s herd. Just as that bull is fierce toward neither its own herd nor another’s herd, so this person is to be understood as comparable to it. These four persons comparable to bulls are found existing in the world. 163. Tattha katame cattāro āsīvisūpamā puggalā? Cattāro āsīvisā – āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ca ghoraviso ca, neva āgataviso no ghoraviso. Evamevaṃ cattārome āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ca ghoraviso ca, neva āgataviso no ghoraviso. 163. Among them, what are the four persons comparable to venomous snakes? There are four kinds of venomous snakes: one with swift-acting venom but not virulent venom; one with virulent venom but not swift-acting venom; one with venom that is both swift-acting and virulent; and one with venom that is neither swift-acting nor virulent. In the same way, these four persons comparable to venomous snakes are found existing in the world. What four? One who is like a snake with swift-acting venom but not virulent venom; one who is like a snake with virulent venom but not swift-acting venom; one who is like a snake with venom that is both swift-acting and virulent; and one who is like a snake with venom that is neither swift-acting nor virulent. Kathañca puggalo āgataviso hoti no ghoraviso? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo āgataviso hoti, no ghoraviso. Seyyathāpi so āsīviso āgataviso no ghoraviso, tathūpamo ayaṃ puggalo. And how is a person like a snake with swift-acting venom but not virulent venom? Here, a certain person frequently gets angry, but that anger of his does not lie latent for a long time. In this way, a person is like a snake with swift-acting venom but not virulent venom. Just as that venomous snake has swift-acting venom but not virulent venom, so this person is to be understood as comparable to it. Kathañca puggalo ghoraviso hoti no āgataviso? Idhekacco puggalo naheva kho abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo ghoraviso hoti, no āgataviso. Seyyathāpi so āsīviso ghoraviso no āgataviso, tathūpamo ayaṃ puggalo. And how is a person like a snake with virulent venom but not swift-acting venom? Here, a certain person does not frequently get angry, but that anger of his lies latent for a long time. In this way, a person is like a snake with virulent venom but not swift-acting venom. Just as that venomous snake has virulent venom but not swift-acting venom, so this person is to be understood as comparable to it. Kathañca puggalo āgataviso ca hoti ghoraviso ca? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi [Pg.156] so āsīviso āgataviso ca ghoraviso ca, tathūpamo ayaṃ puggalo. And how is a person like a snake with venom that is both swift-acting and virulent? Here, a certain person frequently gets angry, and that anger of his lies latent for a long time. In this way, a person is like a snake with venom that is both swift-acting and virulent. Just as that venomous snake has venom that is both swift-acting and virulent, so this person is to be understood as comparable to it. Kathañca puggalo neva āgataviso hoti no ghoraviso? Idhekacco puggalo naheva kho abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo neva āgataviso hoti no ghoraviso. Seyyathāpi so āsīviso neva āgataviso no ghoraviso, tathūpamo ayaṃ puggalo. Ime cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ. And how is a person like a snake with venom that is neither swift-acting nor virulent? Here, a certain person does not frequently get angry, and that anger of his does not lie latent for a long time. In this way, a person is like a snake with venom that is neither swift-acting nor virulent. Just as that venomous snake has venom that is neither swift-acting nor virulent, so this person is to be understood as comparable to it. These four persons comparable to venomous snakes are found existing in the world. 164. Kathañca puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hoti? Idhekacco puggalo duppaṭipannānaṃ micchāpaṭipannānaṃ titthiyānaṃ titthiyasāvakānaṃ vaṇṇaṃ bhāsati – ‘‘suppaṭipannā’’ itipi, ‘‘sammāpaṭipannā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hoti. 164. And how is a person one who, without reflecting and without comprehending, speaks praise of one who is unworthy of praise? Here, a certain person speaks praise of sectarians and their disciples who are of bad and wrong practice, saying: ‘They are of good practice,’ and ‘They are of right practice.’ In this way, a person is one who, without reflecting and without comprehending, speaks praise of one who is unworthy of praise. Kathañca puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsitā hoti? Idhekacco puggalo suppaṭipannānaṃ sammāpaṭipannānaṃ buddhānaṃ buddhasāvakānaṃ avaṇṇaṃ bhāsati – ‘‘duppaṭipannā’’ itipi, ‘‘micchāpaṭipannā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsitā hoti. And how is a person one who, without reflecting and without comprehending, speaks dispraise of one who is worthy of praise? Here, a certain person speaks dispraise of the Buddhas and the disciples of the Buddhas who are of good and right practice, saying: ‘They are of bad practice,’ and ‘They are of wrong practice.’ In this way, a person is one who, without reflecting and without comprehending, speaks dispraise of one who is worthy of praise. Kathañca puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃsitā hoti? Idhekacco puggalo duppaṭipadāya micchāpaṭipadāya pasādaṃ janeti – ‘‘suppaṭipadā’’ itipi, ‘‘sammāpaṭipadā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃsitā hoti. And how is a person one who, without reflecting and without comprehending, shows confidence in a matter that is not inspiring? Here, a certain person generates confidence in bad practice and wrong practice, saying: ‘This is good practice,’ and ‘This is right practice.’ In this way, a person is one who, without reflecting and without comprehending, shows confidence in a matter that is not inspiring. Kathañca puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃsitā hoti? Idhekacco puggalo suppaṭipadāya sammāpaṭipadāya appasādaṃ janeti – ‘‘duppaṭipadā’’ itipi, ‘‘micchāpaṭipadā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃsitā hoti. And how is a person one who, without reflecting and without comprehending, shows a lack of confidence in a matter that is inspiring? Here, a certain person generates a lack of confidence in good practice and right practice, saying: ‘This is bad practice,’ and ‘This is wrong practice.’ In this way, a person is one who, without reflecting and without comprehending, shows a lack of confidence in a matter that is inspiring. 165. Kathañca [Pg.157] puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsitā hoti? Idhekacco puggalo duppaṭipannānaṃ micchāpaṭipannānaṃ titthiyānaṃ titthiyasāvakānaṃ avaṇṇaṃ bhāsati – ‘‘duppaṭipannā’’ itipi, ‘‘micchāpaṭipannā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsitā hoti. 165. And how is a person one who, having reflected and comprehended, speaks dispraise of one who is unworthy of praise? Here, a certain person speaks dispraise of sectarians and their disciples who are of bad and wrong practice, saying: ‘They are of bad practice,’ and ‘They are of wrong practice.’ In this way, a person is one who, having reflected and comprehended, speaks dispraise of one who is unworthy of praise. Kathañca puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsitā hoti? Idhekacco puggalo suppaṭipannānaṃ sammāpaṭipannānaṃ buddhānaṃ buddhasāvakānaṃ vaṇṇaṃ bhāsati – ‘‘suppaṭipannā’’ itipi, ‘‘sammāpaṭipannā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsitā hoti. And how is a person one who, having reflected and comprehended, speaks praise of one who is worthy of praise? Here, a certain person speaks praise of the Buddhas and the disciples of the Buddhas who are of good and right practice, saying: ‘They are of good practice,’ and ‘They are of right practice.’ In this way, a person is one who, having reflected and comprehended, speaks praise of one who is worthy of praise. Kathañca puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃsitā hoti? Idhekacco puggalo duppaṭipadāya micchāpaṭipadāya appasādaṃ janeti – ‘‘duppaṭipadā’’ itipi, ‘‘micchāpaṭipadā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃsitā hoti. And how is a person one who, having reflected and comprehended, shows a lack of confidence in a matter that is not inspiring? Here, a certain person generates a lack of confidence in bad practice and wrong practice, saying: ‘This is bad practice,’ and ‘This is wrong practice.’ In this way, a person is one who, having reflected and comprehended, shows a lack of confidence in a matter that is not inspiring. Kathañca puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃsitā hoti? Idhekacco puggalo suppaṭipadāya sammāpaṭipadāya pasādaṃ janeti – ‘‘suppaṭipadā’’ itipi, ‘‘sammāpaṭipadā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃsitā hoti. And how is a person one who, having reflected and comprehended, shows confidence in a matter that is inspiring? Here, a certain person generates confidence in good practice and right practice, saying: ‘This is good practice,’ and ‘This is right practice.’ In this way, a person is one who, having reflected and comprehended, shows confidence in a matter that is inspiring. 166. Kathañca puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati. Yo tattha avaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yo tattha vaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena. Evaṃ puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. 166. And how is a person one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time, but is not one who speaks praise of one worthy of praise factually, truthfully, and at the proper time? Here, a certain person has both praiseworthy and blameworthy qualities. As to the blameworthy qualities that are there, he speaks of them factually, truthfully, and at the proper time. As to the praiseworthy qualities that are there, he does not speak of them factually, truthfully, and at the proper time. In this way, a person is one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time, but is not one who speaks praise of one worthy of praise factually, truthfully, and at the proper time. Kathañca puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati[Pg.158]. Yo tattha vaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yo tattha avaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena. Evaṃ puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. And how is a person one who speaks praise of one worthy of praise factually, truthfully, and at the proper time, but is not one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time? Here, regarding a certain person, there are both grounds for praise and for dispraise. He speaks of the grounds for praise factually, truthfully, and at the proper time, but he does not speak of the grounds for dispraise factually, truthfully, and at the proper time. In this way, a person is one who speaks praise of one worthy of praise factually, truthfully, and at the proper time, but is not one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time. Kathañca puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati. Yo tattha avaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yopi tattha vaṇṇo tampi bhaṇati bhūtaṃ tacchaṃ kālena. Tatra kālaññū hoti tassa pañhassa veyyākaraṇāya. Evaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. And how is a person one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time, and also speaks praise of one worthy of praise factually, truthfully, and at the proper time? Here, a certain person has both blameworthy and praiseworthy qualities. He speaks of the blameworthy qualities factually, truthfully, and at the proper time; and he also speaks of the praiseworthy qualities factually, truthfully, and at the proper time. In that matter, he knows the right time for answering that question. In this way, a person is one who speaks dispraise of one unworthy of praise factually, truthfully, and at the proper time, and also speaks praise of one worthy of praise factually, truthfully, and at the proper time. Kathañca puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, nopi vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati. Yo tattha avaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena, yopi tattha vaṇṇo tampi na bhaṇati bhūtaṃ tacchaṃ kālena. Upekkhako viharati sato sampajāno. Evaṃ puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, nopi vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. And how is it that a person speaks neither dispraise of one deserving dispraise truthfully, factually, and at the right time, nor praise of one deserving praise truthfully, factually, and at the right time? Here, a certain person has both praiseworthy and blameworthy qualities. They do not speak of the blameworthy qualities truthfully, factually, and at the right time; nor do they speak of the praiseworthy qualities truthfully, factually, and at the right time. They dwell equanimously, mindful and clearly comprehending. In this way, a person speaks neither dispraise of one deserving dispraise truthfully, factually, and at the right time, nor praise of one deserving praise truthfully, factually, and at the right time. 167. Katamo ca puggalo uṭṭhānaphalūpajīvī no puññaphalūpajīvī? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati, no puññato – ayaṃ vuccati puggalo ‘‘uṭṭhānaphalūpajīvī, no puññaphalūpajīvī’’. 167. And what kind of person lives on the fruit of exertion, not on the fruit of merit? It is the person whose livelihood is produced by exertion, effort, and striving, not by merit. This person is called one who 'lives on the fruit of exertion, not on the fruit of merit.' Katamo ca puggalo puññaphalūpajīvī no uṭṭhānaphalūpajīvī? Paranimmitavasavattī deve upādāya tatūpari devā puññaphalūpajīvino na uṭṭhānaphalūpajīvino. And what kind of person lives on the fruit of merit, not on the fruit of exertion? Beginning with the devas who wield power over the creations of others, the devas above them live on the fruit of merit, not on the fruit of exertion. Katamo [Pg.159] ca puggalo uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati puññato ca – ayaṃ vuccati puggalo ‘‘uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca’’. And what kind of person lives on both the fruit of exertion and the fruit of merit? It is the person whose livelihood is produced by exertion, effort, and striving, and also by merit. This person is called one who 'lives on both the fruit of exertion and the fruit of merit.' Katamo ca puggalo neva uṭṭhānaphalūpajīvī no puññaphalūpajīvī? Nerayikā neva uṭṭhānaphalūpajīvino no puññaphalūpajīvino. And what kind of person lives on neither the fruit of exertion nor the fruit of merit? Beings in hell live on neither the fruit of exertion nor the fruit of merit. 168. Kathañca puggalo tamo hoti tamaparāyano? Idhekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bahvābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ puggalo tamo hoti tamaparāyano. 168. And how is a person one who comes from darkness and is destined for darkness? Here, a certain person is reborn in a low family—a family of outcastes, hunters, bamboo-workers, cartwrights, or scavengers; a poor family with little food and drink and a difficult livelihood, where food and clothing are obtained with difficulty. And they are ugly, unsightly, dwarfish, and very sickly: one-eyed, or with a crippled hand, or lame, or paralyzed. They do not obtain food, drink, clothing, vehicles, garlands, scents, and unguents, a bed, a dwelling, and a lamp. They engage in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, on the breakup of the body, after death, they are reborn in the plane of misery, a bad destination, the lower world, in hell. In this way, a person is one who comes from darkness and is destined for darkness. Kathañca puggalo tamo hoti jotiparāyano? Idhekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bahvābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ puggalo tamo hoti jotiparāyano. And how is a person one who comes from darkness and is destined for light? Here, a certain person is reborn in a low family—a family of outcastes, hunters, bamboo-workers, cartwrights, or scavengers; a poor family with little food and drink and a difficult livelihood, where food and clothing are obtained with difficulty. And they are ugly, unsightly, dwarfish, and very sickly: one-eyed, or with a crippled hand, or lame, or paralyzed. They do not obtain food, drink, clothing, vehicles, garlands, scents, and unguents, a bed, a dwelling, and a lamp. They engage in good conduct by body, speech, and mind. Having engaged in good conduct by body, speech, and mind, on the breakup of the body, after death, they are reborn in a good destination, a heavenly world. In this way, a person is one who comes from darkness and is destined for light. Kathañca puggalo joti hoti tamaparāyano? Idhekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule [Pg.160] vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ puggalo joti hoti tamaparāyano. And how is a person one who comes from light and is destined for darkness? Here, a certain person is reborn in a high family—a family of wealthy khattiyas, wealthy brahmins, or wealthy householders—affluent, with great wealth and great possessions, with abundant gold and silver, abundant property and equipment, abundant wealth and grain. And they are handsome, good-looking, and inspiring, endowed with the supreme beauty of complexion. They are one who obtains food, drink, clothing, vehicles, garlands, scents, and unguents, a bed, a dwelling, and a lamp. They engage in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, on the breakup of the body, after death, they are reborn in the plane of misery, a bad destination, the lower world, in hell. In this way, a person is one who comes from light and is destined for darkness. Kathañca puggalo joti hoti jotiparāyano? Idhekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ puggalo joti hoti jotiparāyano. And how is a person one who comes from light and is destined for light? Here, a certain person is reborn in a high family—a family of wealthy khattiyas, wealthy brahmins, or wealthy householders—affluent, with great wealth and great possessions, with abundant gold and silver, abundant property and equipment, abundant wealth and grain. And they are handsome, good-looking, and inspiring, endowed with the supreme beauty of complexion. They are one who obtains food, drink, clothing, vehicles, garlands, scents, and unguents, a bed, a dwelling, and a lamp. They engage in good conduct by body, speech, and mind. Having engaged in good conduct by body, speech, and mind, on the breakup of the body, after death, they are reborn in a good destination, a heavenly world. In this way, a person is one who comes from light and is destined for light. 169. Kathañca puggalo oṇatoṇato hoti…pe… evaṃ puggalo oṇatoṇato hoti. 169. And how is a person one who comes from a low state and is inclined to a low state? … In this way, a person is one who comes from a low state and is inclined to a low state. Kathañca puggalo oṇatuṇṇato hoti…pe… evaṃ puggalo oṇatuṇṇato hoti. And how is a person one who, having come from a low state, is inclined to a high state? … Thus, a person is one who, having come from a low state, is inclined to a high state. Kathañca puggalo uṇṇatoṇato hoti…pe… evaṃ puggalo uṇṇatoṇato hoti. And how is a person one who, having come from a high state, is inclined to a low state? … Thus, a person is one who, having come from a high state, is inclined to a low state. Kathañca puggalo uṇṇatuṇṇato hoti…pe… evaṃ puggalo uṇṇatuṇṇato hoti. And how is a person one who, having come from a high state, is inclined to a high state? … Thus, a person is one who, having come from a high state, is inclined to a high state. 170. Tattha [Pg.161] katame cattāro rukkhūpamā puggalā? Cattāro rukkhā – pheggu sāraparivāro, sāro phegguparivāro, pheggu phegguparivāro, sāro sāraparivāro. Evamevaṃ cattārome rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Pheggu sāraparivāro, sāro phegguparivāro, pheggu phegguparivāro, sāro sāraparivāro. 170. Therein, what are the four persons comparable to trees? There are four kinds of trees: sapwood with a retinue of heartwood; heartwood with a retinue of sapwood; sapwood with a retinue of sapwood; and heartwood with a retinue of heartwood. In the same way, these four persons comparable to trees are found existing in the world. What four? The person who is like sapwood with a retinue of heartwood; the person who is like heartwood with a retinue of sapwood; the person who is like sapwood with a retinue of sapwood; and the person who is like heartwood with a retinue of heartwood. Kathañca puggalo pheggu hoti sāraparivāro? Idhekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṃ puggalo pheggu hoti sāraparivāro. Seyyathāpi so rukkho pheggu sāraparivāro, tathūpamo ayaṃ puggalo. And how is a person like sapwood with a retinue of heartwood? Here, a certain person is immoral, of evil character, but their assembly is indeed virtuous, of good character. Thus, a person is like sapwood with a retinue of heartwood. This person is comparable to that tree which is sapwood with a retinue of heartwood. Kathañca puggalo sāro hoti phegguparivāro? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā. Evaṃ puggalo sāro hoti phegguparivāro. Seyyathāpi so rukkho sāro phegguparivāro, tathūpamo ayaṃ puggalo. And how is a person like heartwood with a retinue of sapwood? Here, a certain person is virtuous, of good character, but their assembly is indeed immoral, of evil character. Thus, a person is like heartwood with a retinue of sapwood. This person is comparable to that tree which is heartwood with a retinue of sapwood. Kathañca puggalo pheggu hoti phegguparivāro? Idhekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā. Evaṃ puggalo pheggu hoti phegguparivāro. Seyyathāpi so rukkho pheggu phegguparivāro, tathūpamo ayaṃ puggalo. And how is a person like sapwood with a retinue of sapwood? Here, a certain person is immoral, of evil character, and their assembly is also immoral, of evil character. Thus, a person is like sapwood with a retinue of sapwood. This person is comparable to that tree which is sapwood with a retinue of sapwood. Kathañca puggalo sāro hoti sāraparivāro? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṃ puggalo sāro hoti sāraparivāro. Seyyathāpi so rukkho sāro sāraparivāro, tathūpamo ayaṃ puggalo. Ime cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ. And how is a person like heartwood with a retinue of heartwood? Here, a certain person is virtuous, of good character, and their assembly is also virtuous, of good character. Thus, a person is like heartwood with a retinue of heartwood. This person is comparable to that tree which is heartwood with a retinue of heartwood. These four persons comparable to trees are found existing in the world. 171. Katamo ca puggalo rūpappamāṇo rūpappasanno? Idhekacco puggalo ārohaṃ vā passitvā pariṇāhaṃ vā passitvā saṇṭhānaṃ vā passitvā pāripūriṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo rūpappamāṇo rūpappasanno. 171. And which person is one who measures by form and is pleased by form? Here, a certain person, having seen another's height, or girth, or build, or completeness of features, takes that as a measure and generates confidence. This is called a person who measures by form and is pleased by form. Katamo [Pg.162] ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno. And which person is one who measures by report and is pleased by report? Here, a certain person, by means of others' praise, extolling, commendation, or reports of good qualities, takes that as a measure and generates confidence. This is called a person who measures by report and is pleased by report. 172. Katamo ca puggalo lūkhappamāṇo lūkhappasanno? Idhekacco puggalo cīvaralūkhaṃ vā passitvā pattalūkhaṃ vā passitvā senāsanalūkhaṃ vā passitvā vividhaṃ vā dukkarakārikaṃ passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo lūkhappamāṇo lūkhappasanno. 172. And which person is one who measures by austerity and is pleased by austerity? Here, a certain person, having seen coarse robes, or a coarse bowl, or coarse lodgings, or the performance of various difficult deeds, takes that as a measure and generates confidence. This is called a person who measures by austerity and is pleased by austerity. Katamo ca puggalo dhammappamāṇo dhammappasanno? Idhekacco puggalo sīlaṃ vā passitvā samādhiṃ vā passitvā paññaṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo dhammappamāṇo dhammappasanno. And which person is one who measures by the Dhamma and is pleased by the Dhamma? Here, a certain person, having seen another's virtue, or concentration, or wisdom, takes that as a measure and generates confidence. This is called a person who measures by the Dhamma and is pleased by the Dhamma. 173. Kathañca puggalo attahitāya paṭipanno hoti no parahitāya? Idhekacco puggalo attanā sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo attahitāya paṭipanno hoti no parahitāya. 173. And how is a person one who is practicing for their own welfare but not for the welfare of others? Here, a certain person is themselves accomplished in virtue but does not encourage others in the accomplishment of virtue; is themselves accomplished in concentration but does not encourage others in the accomplishment of concentration; is themselves accomplished in wisdom but does not encourage others in the accomplishment of wisdom; is themselves accomplished in liberation but does not encourage others in the accomplishment of liberation; is themselves accomplished in the knowledge and vision of liberation but does not encourage others in the accomplishment of the knowledge and vision of liberation. In this way, a person is one who is practicing for their own welfare but not for the welfare of others. Kathañca puggalo parahitāya paṭipanno hoti no attahitāya? Idhekacco puggalo attanā na sīlasampanno hoti, paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, paraṃ vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo parahitāya paṭipanno hoti no attahitāya. And how is a person one who is practicing for the welfare of others but not for their own welfare? Here, a certain person is not themselves accomplished in virtue but encourages others in the accomplishment of virtue; is not themselves accomplished in concentration but encourages others in the accomplishment of concentration; is not themselves accomplished in wisdom but encourages others in the accomplishment of wisdom; is not themselves accomplished in liberation but encourages others in the accomplishment of liberation; is not themselves accomplished in the knowledge and vision of liberation but encourages others in the accomplishment of the knowledge and vision of liberation. In this way, a person is one who is practicing for the welfare of others but not for their own welfare. Kathañca [Pg.163] puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idhekacco puggalo attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti; attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti; attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti; attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo attahitāya ceva paṭipanno hoti parahitāya ca. And how is a person one who is practicing for their own welfare and for the welfare of others? Here, a certain person is themselves accomplished in virtue and also encourages others in the accomplishment of virtue; is themselves accomplished in concentration and also encourages others in the accomplishment of concentration; is themselves accomplished in wisdom and also encourages others in the accomplishment of wisdom; is themselves accomplished in liberation and also encourages others in the accomplishment of liberation; is themselves accomplished in the knowledge and vision of liberation and also encourages others in the accomplishment of the knowledge and vision of liberation. In this way, a person is one who is practicing for their own welfare and for the welfare of others. Kathañca puggalo neva attahitāya paṭipanno hoti no parahitāya? Idhekacco puggalo attanā na sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo neva attahitāya paṭipanno hoti no parahitāya. And how is a person one who is practicing neither for their own welfare nor for the welfare of others? Here, a certain person is not themselves accomplished in virtue and does not encourage others in the accomplishment of virtue; is not themselves accomplished in concentration and does not encourage others in the accomplishment of concentration; is not themselves accomplished in wisdom and does not encourage others in the accomplishment of wisdom; is not themselves accomplished in liberation and does not encourage others in the accomplishment of liberation; is not themselves accomplished in the knowledge and vision of liberation and does not encourage others in the accomplishment of the knowledge and vision of liberation. In this way, a person is one who is practicing neither for their own welfare nor for the welfare of others. 174. Kathañca puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idhekacco puggalo acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya, na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ [Pg.164] aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti sāmākabhakkho vā hoti nīvārabhakkho vā hoti daddulabhakkho vā hoti haṭabhakkho vā hoti kaṇabhakkho vā hoti ācāmabhakkho vā hoti piññākabhakkho vā hoti tiṇabhakkho vā hoti gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṃ puggalo attantapo hoti attaparitāpanānuyogamanuyutto. 174. And how is a person a self-tormentor, devoted to the practice of self-torment? Here, a certain person goes naked, is of unrestrained conduct, and licks their hands clean; they do not come when told, 'Venerable sir, please come,' nor stop when told, 'Venerable sir, please stop;' they do not accept food brought to them, food prepared for them, or an invitation to a meal. They do not accept food from the mouth of a pot or a pan. They do not accept it across a threshold, a stick, or a pestle; nor from two people eating together; nor from a pregnant woman, a nursing woman, or a woman consorting with a man; nor from where food is distributed; nor where a dog is waiting or flies are swarming. They do not eat fish or meat; they do not drink liquor, spirits, or fermented brew. They are a one-houser, a one-morsel person; a two-houser, a two-morsel person… a seven-houser, a seven-morsel person. They subsist on one small bowlful a day, on two… on seven small bowlfuls a day. They take food once a day, once every two days… once every seven days. Thus they dwell committed to the practice of eating by turns, up to half a month. They are one who feeds on vegetables, millet, wild rice, daddula-scum, moss, broken rice, rice scum, sesame cake, grass, or cow dung. They subsist on forest roots and fruits; they feed on fallen fruit. They wear garments of hemp, of coarse cloth, of charnel-ground cloths, of refuse rags, of tree bark; they wear antelope hide, antelope hide with the hoofs intact, a garment of kusa grass, a garment of bark-strips, a garment of wood-shavings; they wear a blanket of human hair, a blanket of horsehair, a garment of owl’s feathers. They are a plucker-out of hair and beard, devoted to the practice of plucking out hair and beard. They are one who stands upright, rejecting seats. They are a squatter, devoted to the exertion of squatting. They are a thorn-bed ascetic; they make their bed on a mattress of thorns. They dwell committed to the practice of bathing in water three times a day, including the evening. Thus they dwell committed to the practice of heating and tormenting the body in many ways. In this way, a person is a self-tormentor, devoted to the practice of self-torment. 175. Kathañca puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idhekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṃ puggalo parantapo hoti paraparitāpanānuyogamanuyutto. 175. And how is a person a tormentor of others, devoted to the practice of tormenting others? Here, a certain person is a butcher of sheep, a pig butcher, a fowler, a deer-hunter, a trapper, a fisherman, a thief, an executioner of thieves, a cattle slaughterer, a jailer, or one who follows any other such cruel occupation. In this way, a person is a tormentor of others, devoted to the practice of tormenting others. 176. Kathañca puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idhekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena narassa navaṃ sandhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā [Pg.165] migavisāṇena piṭṭhiṃ kaṇḍuvamāno sandhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissā gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya) ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. 176. And how is a person one who torments themself and is devoted to the practice of self-torment, and who torments others and is devoted to the practice of tormenting others? Here, a certain person is a king, an anointed khattiya, or a wealthy brahmin. To the east of the city, they have a new sacrificial hall built. Having shaved off their hair and beard, dressed in a rough deerskin, smeared their body with ghee and oil, and scratching their back with a deer's horn, they enter the sacrificial hall together with their chief queen and the brahmin chaplain. There they lie down on the bare ground, which has been smeared with fresh cow-dung. The king subsists on the milk from one teat of a single cow with a calf of similar appearance; the chief queen subsists on the milk from the second teat; the brahmin chaplain subsists on the milk from the third teat; with the milk from the fourth teat they make an offering to the fire; and the calf subsists on what is left. They say: ‘Let so many bulls be slaughtered for the sake of the sacrifice, so many steers be slaughtered for the sake of the sacrifice, so many heifers be slaughtered for the sake of the sacrifice, so many goats be slaughtered for the sake of the sacrifice, so many rams be slaughtered for the sake of the sacrifice, so many horses be slaughtered for the sake of the sacrifice, so many trees be cut down for the sacrificial posts, and so much dabba grass be mown for the sacred ground.’ And those who are their slaves, messengers, or workers perform the preparatory rites, threatened by the rod and by fear, with tear-stained faces, weeping. In this way a person is one who torments themself and is devoted to the practice of self-torment, and who torments others and is devoted to the practice of tormenting others. 177. Kathañca puggalo neva attantapo ca hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. 177. And how is a person one who neither torments himself nor is devoted to the practice of self-torment, neither torments others nor is devoted to the practice of tormenting others? Such a person, not tormenting himself and not tormenting others, in this very life is without craving, extinguished, cooled, experiencing happiness, and dwells with a self that has become sublime. Idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto[Pg.166]. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’nti! So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Here, a Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, a Fortunate One, a Knower of the world, an unsurpassed trainer of persons to be tamed, a Teacher of gods and humans, the Buddha, the Blessed One. He makes known this world with its devas, its Māra, and its Brahmā, this generation with its ascetics and brahmins, with its devas and humans, having realized it himself with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he reveals the holy life, perfectly complete and pure. A householder or a householder’s son, or one born in some other family, hears that Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Possessed of that faith, he reflects: ‘The household life is confining, a path of dust; going forth is the open air. It is not easy for one living at home to lead the holy life, perfectly complete and pure, polished like a conch shell. Suppose I shave off my hair and beard, put on the saffron robes, and go forth from the household life into homelessness?’ Then, after some time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness. 178. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 178. Having thus gone forth, and possessing the training and livelihood of the bhikkhus, he abandons the destruction of life and abstains from the destruction of life. With rod and weapon laid aside, conscientious and merciful, he dwells compassionate for the welfare of all living beings. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abandoning the taking of what is not given, he abstains from taking what is not given. Taking only what is given, expecting only what is given, he dwells with a self that has become pure by being free from theft. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī paṭivirato methunā gāmadhammā. Abandoning unchaste conduct, he is celibate, living aloof, and abstains from sexual intercourse, the practice of villagers. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Abandoning false speech, he abstains from false speech. He is a speaker of truth, joining truth to truth, steadfast, trustworthy, and not a deceiver of the world. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Abandoning divisive speech, he abstains from divisive speech. He does not repeat there what he has heard here in order to cause division among them, nor does he repeat here what he has heard there in order to cause division among them. Thus he is a reconciler of those who are divided and an encourager of those who are united. He delights in concord, rejoices in concord, is fond of concord, and speaks words that promote concord. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Abandoning harsh speech, he abstains from harsh speech. He speaks such words as are faultless, pleasing to the ear, lovable, going to the heart, courteous, agreeable to many, and pleasing to many. Samphappalāpaṃ [Pg.167] pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Abandoning idle chatter, he abstains from idle chatter. He speaks at the proper time, speaks what is true, speaks what is beneficial, and speaks on the Dhamma and the Vinaya. He speaks words worth treasuring, which are timely, accompanied by reasons, circumscribed, and connected with the goal. 179. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti. 179. He abstains from damaging seed and plant life. He eats only one meal a day, abstaining from eating at night and at the wrong time. He abstains from dancing, singing, instrumental music, and seeing shows. He abstains from wearing garlands, using scents, and applying unguents for the purpose of beautification and adornment. He abstains from high and luxurious beds. He abstains from accepting gold and silver. Āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikāpaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. He abstains from accepting raw grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, and fields and lands. He abstains from undertaking errands and messages. He abstains from cheating with scales, coins, and measures. He abstains from the crooked ways of bribery, deception, and fraud. He abstains from cutting, killing, binding, highway robbery, plundering, and violence. 180. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. 180. He is content with robes to protect his body and with almsfood to sustain his belly. Wherever he goes, he sets out taking only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, so too, the bhikkhu is content with robes to protect his body and with almsfood to sustain his belly. Wherever he goes, he sets out taking only these with him. Possessed of this noble aggregate of virtue, he experiences within himself a blameless happiness. 181. So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati; sotena saddaṃ sutvā…pe… ghānena [Pg.168] gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. 181. On seeing a form with the eye, he does not grasp at its signs or its features. Inasmuch as, if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, he guards the eye faculty, he attains restraint over the eye faculty. On hearing a sound with the ear… on smelling an odor with the nose… on tasting a flavor with the tongue… on touching a tangible with the body… on cognizing a mental phenomenon with the mind, he does not grasp at its signs or its features. Inasmuch as, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, he guards the mind faculty, he attains restraint over the mind faculty. Possessed of this noble restraint of the faculties, he experiences within himself an unblemished happiness. 182. So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 182. He is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when bending and extending his limbs; in bearing his outer robe, bowl, and other robes; when eating, drinking, chewing, and savoring; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. So iminā ca ariyena sīlakkhandhena samannāgato iminā ca ariyena indriyasaṃvarena samannāgato iminā ca ariyena satisampajaññena samannāgato imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. Endowed with this noble aggregate of virtue, this noble restraint of the faculties, this noble mindfulness and clear comprehension, and this noble contentment, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After his meal, having returned from his alms round, he sits down, folds his legs crosswise, sets his body erect, and establishes mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind of covetousness. Having abandoned ill will and malevolence, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind of ill will and malevolence. Having abandoned sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful, and clearly comprehending; he purifies his mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly peaceful; he purifies his mind of restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, without perplexity regarding wholesome states; he purifies his mind of doubt. 183. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ [Pg.169] savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. 183. Having abandoned these five hindrances, defilements of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. With the stilling of directed thought and evaluation, he enters and abides in the second jhāna, which has internal tranquility and unification of mind, is without directed thought and evaluation, and has rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters and abides in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one abides happily.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and abides in the fourth jhāna, which is neither-painful-nor-pleasant and includes the purification of mindfulness by equanimity. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. With his mind thus concentrated, purified, bright, unblemished, free from defilements, malleable, workable, steady, and having attained the imperturbable, he inclines his mind to the knowledge of recollecting past lives. He recollects his manifold past lives, that is to say: 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 eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: ‘There I was with such a name, of such a clan, with such a complexion, eating such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I arose elsewhere. There, too, I was with such a name, of such a clan, with such a complexion, eating such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I have arisen here.’ Thus, with their aspects and details, he recollects his manifold past lives. 184. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena [Pg.170] samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. So iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. 184. With his mind thus concentrated, purified, bright, unblemished, free from defilements, malleable, workable, steady, and having attained the imperturbable, he inclines his mind to the knowledge of the passing away and arising of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and arising—inferior and superior, of good complexion and bad complexion, in good destinations and in bad destinations. He knows beings who fare according to their kamma: ‘Indeed, venerable sirs, these beings were endowed with misconduct of body, speech, and mind, were revilers of the noble ones, held wrong view, and undertook actions based on wrong view. They, with the breakup of the body, after death, have arisen in a state of deprivation, a bad destination, a place of ruin, in hell. But indeed, venerable sirs, these other beings were endowed with good conduct of body, speech, and mind, were not revilers of the noble ones, held right view, and undertook actions based on right view. They, with the breakup of the body, after death, have arisen in a good destination, in the heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and arising—inferior and superior, of good complexion and bad complexion, in good destinations and in bad destinations. He knows beings who fare according to their kamma. 185. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, ‘‘ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti pajānāti. Evaṃ puggalo neva attantapo ca hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. 185. With his mind thus concentrated, purified, bright, unblemished, free from defilements, malleable, workable, steady, and having attained the imperturbable, he inclines his mind to the knowledge of the destruction of the taints. He knows as it really is: ‘This is suffering.’ He knows as it really is: ‘This is the origin of suffering.’ He knows as it really is: ‘This is the cessation of suffering.’ He knows as it really is: ‘This is the path leading to the cessation of suffering.’ He knows as it really is: ‘These are the taints.’ He knows as it really is: ‘This is the origin of the taints.’ He knows as it really is: ‘This is the cessation of the taints.’ He knows as it really is: ‘This is the path leading to the cessation of the taints.’ For him, thus knowing and thus seeing, the mind is liberated from the taint of sensual desire, the mind is liberated from the taint of becoming, and the mind is liberated from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He knows: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’ Thus, such a person is neither a self-tormentor nor one engaged in the practice of self-torment, nor a tormentor of others nor one engaged in the practice of tormenting others. He, not tormenting himself and not tormenting others, in this very life, is free from craving, extinguished, cooled, experiencing bliss, and dwells with a self that has become sublime. 186. Katamo ca puggalo sarāgo? Yassa puggalassa rāgo appahīno, ayaṃ vuccati puggalo ‘‘sarāgo’’. 186. And which person is one with passion? The person for whom passion is not abandoned, this person is called 'one with passion.' Katamo ca puggalo sadoso? Yassa puggalassa doso appahīno, ayaṃ vuccati puggalo ‘‘sadoso’’. And which person is one with aversion? The person for whom aversion is not abandoned, this person is called 'one with aversion.' Katamo ca puggalo samoho? Yassa puggalassa moho appahīno, ayaṃ vuccati puggalo ‘‘samoho’’. And which person is one with delusion? The person for whom delusion is not abandoned, this person is called 'one with delusion.' Katamo ca puggalo samāno? Yassa puggalassa māno appahīno, ayaṃ vuccati puggalo ‘‘samāno’’. And which person is one with conceit? The person for whom conceit is not abandoned, this person is called 'one with conceit.' 187. Kathañca [Pg.171] puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. 187. And how is a person a gainer of internal serenity of mind, but not a gainer of the higher wisdom of insight into phenomena? Here, a certain person is a gainer of the form attainments or the formless attainments, but is not a gainer of the supramundane path or its fruit. Thus, a person is a gainer of internal serenity of mind, but not a gainer of the higher wisdom of insight into phenomena. Kathañca puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa? Idhekacco puggalo lābhī hoti lokuttaramaggassa vā phalassa vā, na lābhī rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. Evaṃ puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. And how is a person a gainer of the higher wisdom of insight into phenomena, but not a gainer of internal serenity of mind? Here, a certain person is a gainer of the supramundane path or its fruit, but is not a gainer of the form attainments or the formless attainments. Thus, a person is a gainer of the higher wisdom of insight into phenomena, but not a gainer of internal serenity of mind. Kathañca puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa, lābhī ca adhipaññādhammavipassanāya? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa, lābhī ca adhipaññādhammavipassanāya. And how is a person a gainer of both internal serenity of mind and the higher wisdom of insight into phenomena? Here, a certain person is a gainer of the form attainments or the formless attainments, and is also a gainer of the supramundane path or its fruit. Thus, a person is a gainer of both internal serenity of mind and the higher wisdom of insight into phenomena. Kathañca puggalo neva lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya? Idhekacco puggalo neva lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo neva lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. And how is a person a gainer of neither internal serenity of mind nor the higher wisdom of insight into phenomena? Here, a certain person is neither a gainer of the form attainments or the formless attainments, nor a gainer of the supramundane path or its fruit. Thus, a person is a gainer of neither internal serenity of mind nor the higher wisdom of insight into phenomena. 188. Katamo ca puggalo anusotagāmī? Idhekacco puggalo kāme ca paṭisevati pāpañca kammaṃ karoti. Ayaṃ vuccati puggalo ‘‘anusotagāmī’’. 188. And which person is one who goes along with the stream? Here, a certain person partakes of sensual pleasures and performs evil actions. This person is called 'one who goes along with the stream'. Katamo ca puggalo paṭisotagāmī? Idhekacco puggalo kāme ca na paṭisevati pāpañca kammaṃ na karoti. So sahāpi dukkhena sahāpi domanassena assumukhenapi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. Ayaṃ vuccati puggalo ‘‘paṭisotagāmī’’. And which person is one who goes against the stream? Here, a certain person does not partake of sensual pleasures and does not perform evil actions. That person, with suffering and displeasure, weeping with a tear-stained face, practices the complete and pure holy life. This person is called 'one who goes against the stream'. Katamo [Pg.172] ca puggalo ṭhitatto? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ vuccati puggalo ‘‘ṭhitatto’’. And which person is one of steadfast nature? Here, a certain person, through the destruction of the five lower fetters, is of spontaneous rebirth, will attain Parinibbāna there, and is of a nature not to return from that world. This person is called one of 'steadfast nature'. Katamo ca puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo. And which person is the brahmin who has crossed over, reached the far shore, and stands on dry land? Here, a certain person, through the destruction of the taints, having realized for himself with higher knowledge the taintless liberation of mind and liberation by wisdom in this very life, abides having attained it. This person is called the brahmin 'who has crossed over, reached the far shore, and stands on dry land'. 189. Kathañca puggalo appassuto hoti sutena anupapanno? Idhekaccassa puggalassa appakaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo appassuto hoti sutena anupapanno. 189. And how is a person of little learning and not endowed with that learning? Here, a certain person has learned little: discourses, prose-and-verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer discourses. Of that little learning, not having understood the meaning and not having understood the Dhamma, that person does not practice in accordance with the Dhamma. In this way, a person is of little learning and not endowed with that learning. Kathañca puggalo appassuto hoti sutena upapanno? Idhekaccassa puggalassa appakaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo appassuto hoti sutena upapanno. And how is a person of little learning but endowed with that learning? Here, a certain person has learned little: discourses, prose-and-verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer discourses. Of that little learning, having understood the meaning and having understood the Dhamma, that person practices in accordance with the Dhamma. In this way, a person is of little learning but endowed with that learning. Kathañca puggalo bahussuto hoti sutena anupapanno? Idhekaccassa puggalassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo bahussuto hoti sutena anupapanno. And how is a person of much learning but not endowed with that learning? Here, a certain person has learned much: discourses, prose-and-verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer discourses. Of that much learning, not having understood the meaning and not having understood the Dhamma, that person does not practice in accordance with the Dhamma. In this way, a person is of much learning but not endowed with that learning. Kathañca puggalo bahussuto hoti sutena upapanno? Idhekaccassa puggalassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo bahussuto hoti sutena upapanno. And how is a person of much learning and endowed with that learning? Here, a certain person has learned much: discourses, prose-and-verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer discourses. Of that much learning, having understood the meaning and having understood the Dhamma, that person practices in accordance with the Dhamma. In this way, a person is of much learning and endowed with that learning. 190. Katamo [Pg.173] ca puggalo samaṇamacalo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Ayaṃ vuccati puggalo ‘‘samaṇamacalo’’. 190. And which person is the immovable ascetic? Here, a certain person, through the destruction of the three fetters, is a stream-enterer, of a nature not subject to perdition, certain, and destined for enlightenment. This person is called the 'immovable ascetic'. Katamo ca puggalo samaṇapadumo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayaṃ vuccati puggalo ‘‘samaṇapadumo’’. And which person is the red-lotus ascetic? Here, a certain person, through the destruction of the three fetters and the attenuation of lust, hatred, and delusion, is a once-returner; having come to this world only once, he makes an end of suffering. This person is called the 'red-lotus ascetic'. Katamo ca puggalo samaṇapuṇḍarīko? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ vuccati puggalo ‘‘samaṇapuṇḍarīko’’. And which person is the white-lotus ascetic? Here, a certain person, through the destruction of the five lower fetters, is of spontaneous rebirth, will attain Parinibbāna there, and is of a nature not to return from that world. This person is called the 'white-lotus ascetic'. Katamo ca puggalo samaṇesu samaṇasukhumālo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati puggalo ‘‘samaṇesu samaṇasukhumālo’’ti. And which person is the most refined ascetic among ascetics? Here, a certain person, through the destruction of the taints, having realized for himself with higher knowledge the taintless liberation of mind and liberation by wisdom in this very life, abides having attained it. This person is called 'the most refined ascetic among ascetics'. Catukkaniddeso. The Exposition of the Fours is concluded. 5. Pañcakapuggalapaññatti 5. Designation of Persons by Fives 191. Tatra yvāyaṃ puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. Sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti. 191. Herein, as to that person who commits an offense and is remorseful, and who does not understand as it truly is the liberation of mind and liberation by wisdom wherein his arisen evil, unwholesome states cease without remainder, he should be told thus: ‘Venerable one, the taints born of committing an offense are present in you, and the taints born of remorse are increasing. It would be good, venerable one, if, having abandoned the taints born of committing an offense and dispelled the taints born of remorse, you would develop the insight-mind and insight-wisdom. In this way, you will become the equal of that fifth person.’ Tatra yvāyaṃ puggalo ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā [Pg.174] akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā nappavaḍḍhanti. Sādhu vatāyasmā ārambhaje āsave pahāya cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti. Herein, as to that person who commits an offense but is not remorseful, and who does not understand as it truly is the liberation of mind and liberation by wisdom wherein his arisen evil, unwholesome states cease without remainder, he should be told thus: ‘Venerable one, the taints born of committing an offense are present in you, but the taints born of remorse are not increasing. It would be good, venerable one, if, having abandoned the taints born of committing an offense, you would develop the insight-mind and insight-wisdom. In this way, you will become the equal of that fifth person.’ Tatra yvāyaṃ puggalo na ārabhati vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. Sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti. Herein, as to that person who does not commit an offense but is remorseful, and who does not understand as it truly is the liberation of mind and liberation by wisdom wherein his arisen evil, unwholesome states cease without remainder, he should be told thus: ‘Venerable one, the taints born of committing an offense are not present in you, but the taints born of remorse are increasing. It would be good, venerable one, if, having dispelled the taints born of remorse, you would develop the insight-mind and insight-wisdom. In this way, you will become the equal of that fifth person.’ Tatra yvāyaṃ puggalo na ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā nappavaḍḍhanti. Sādhu vatāyasmā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti. Ime cattāro puggalā amunā pañcamena puggalena evaṃ ovadiyamānā evaṃ anusāsiyamānā anupubbena āsavānaṃ khayaṃ pāpuṇanti. Herein, as to that person who does not commit an offense and is not remorseful, and who does not understand as it truly is the liberation of mind and liberation by wisdom wherein his evil, unwholesome states cease without remainder, he should be told thus: ‘Venerable one, the taints born of committing an offense are not present in you, and the taints born of remorse are not increasing. It would be good, venerable one, if you would develop the insight-mind and insight-wisdom. In this way, you will become the equal of that fifth person.’ When these four persons are thus advised and instructed by that fifth person, they gradually attain the destruction of the taints. 192. Kathañca puggalo datvā avajānāti? Idhekacco puggalo yassa puggalassa deti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tassa evaṃ hoti – ‘‘ahaṃ dammi, ayaṃ paṭiggaṇhātī’’ti, tamenaṃ datvā avajānāti. Evaṃ puggalo datvā avajānāti. 192. And how does a person give and then look down on the recipient? Here, a certain person gives robes, almsfood, lodgings, and medicines and provisions for the sick to some person, and it occurs to him: ‘I am giving, he is receiving.’ Having given, he looks down on him. This is how a person gives and then looks down on the recipient. Kathañca puggalo saṃvāsena avajānāti? Idhekacco puggalo yena puggalena saddhiṃ saṃvasati dve vā tīṇi vā vassāni, tamenaṃ saṃvāsena avajānāti. Evaṃ puggalo saṃvāsena avajānāti. And how does a person look down on another because of living together? Here, a certain person lives together with some person for two or three years, and because of living together with him, he looks down on him. This is how a person looks down on another because of living together. Kathañca [Pg.175] puggalo ādheyyamukho hoti? Idhekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne khippaññeva adhimuccitā hoti. Evaṃ puggalo ādheyyamukho hoti. And how is a person easily led? Here, when praise or blame of another is spoken, a certain person is quickly won over. This is how a person is easily led. Kathañca puggalo lolo hoti? Idhekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo. Evaṃ puggalo lolo hoti. And how is a person fickle? Here, a certain person has short-lived faith, short-lived devotion, short-lived affection, and short-lived confidence. This is how a person is fickle. Kathañca puggalo mando momūho hoti? Idhekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. Evaṃ puggalo mando momūho hoti. And how is a person dull and bewildered? Here, a certain person does not know wholesome and unwholesome states, does not know blameworthy and blameless states, does not know inferior and superior states, and does not know dark and bright states with their counterparts. This is how a person is dull and bewildered. 193. Tattha katame pañca yodhājīvūpamā puggalā? Pañca yodhājīvā – idhekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ. 193. Therein, what are the five persons comparable to professional soldiers? There are five kinds of professional soldiers. Here, a certain professional soldier, just on seeing the cloud of dust, sinks down, becomes dejected, cannot hold his ground, and is unable to enter the battle. Such a kind of professional soldier also exists. This is the first professional soldier to be found existing in the world. Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ. Furthermore, here a certain professional soldier endures the dust cloud; but on seeing just the banner top, he sinks down, becomes dejected, cannot stand firm, and is unable to enter the battle. Such a kind of professional soldier also exists. This is the second professional soldier to be found existing in the world. Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ. Furthermore, here a certain professional soldier endures the dust cloud and the banner top; but on hearing just the battle cry, he sinks down, becomes dejected, cannot stand firm, and is unable to enter the battle. Such a kind of professional soldier also exists. This is the third professional soldier to be found existing in the world. Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ. Furthermore, here a certain professional soldier endures the dust cloud, the banner top, and the battle cry; but in the clash of battle he is wounded and overcome. Such a kind of professional soldier also exists. This is the fourth professional soldier to be found existing in the world. Puna [Pg.176] caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime pañca yodhājīvā santo saṃvijjamānā lokasmiṃ. Furthermore, here a certain professional soldier endures the dust cloud, the banner top, the battle cry, and the clash of battle. Having conquered that battle, victorious in battle, he dwells right at the head of that very battle. Such a kind of professional soldier also exists. This is the fifth professional soldier to be found existing in the world. These five professional soldiers are to be found existing in the world. 194. Evamevaṃ pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idhekacco bhikkhu rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṃ? Idha bhikkhu suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti. So taṃ sutvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṃ. 194. In the very same way, these five persons comparable to warriors are to be found existing among the bhikkhus. What five? Here, a certain bhikkhu, on seeing just the dust cloud, sinks down, becomes dejected, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. What, for him, is the dust cloud? Here, a bhikkhu hears: ‘In such and such a village or town there is a woman or a girl who is beautiful, good-looking, pleasing, endowed with the supreme beauty of complexion.’ Having heard this, he sinks down, becomes dejected, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. This, for him, is the dust cloud. Seyyathāpi so yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Just as that warrior, on seeing just the dust cloud, sinks down, becomes dejected, cannot stand firm, and is unable to enter the battle, so too is this person comparable. Such a kind of person also exists. This is the first person comparable to a warrior to be found existing among the bhikkhus. 195. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṃ? Idha bhikkhu na heva kho suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti, api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṃ. 195. Furthermore, here a certain bhikkhu endures the dust cloud; but on seeing just the banner top, he sinks down, despairs, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. What, for him, is the banner top? Here, a bhikkhu does not just hear: ‘In such and such a village or town there is a woman or a girl who is beautiful, good-looking, pleasing, endowed with the supreme beauty of complexion,’ but he himself sees a woman or a girl who is beautiful, good-looking, pleasing, endowed with the supreme beauty of complexion. On seeing her, he sinks down, despairs, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. This, for him, is the banner top. Seyyathāpi [Pg.177] so yodhājīvo sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Just as that warrior endures the dust cloud, but on seeing just the banner top, sinks down, despairs, cannot stand firm, and is unable to enter the battle, so too is this person comparable. Such a kind of person exists here. This is the second person comparable to a warrior to be found existing among the bhikkhus. 196. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya. 196. Furthermore, here a certain bhikkhu endures the dust cloud and the banner top; but on hearing just the battle cry, he sinks down, despairs, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. What, for him, is the battle cry? Here, when a bhikkhu has gone to the forest, to the root of a tree, or to an empty dwelling, a woman approaches and smiles at him, speaks to him, laughs aloud, and teases him. Being smiled at, spoken to, laughed at, and teased by the woman, he sinks down, despairs, cannot stand firm, and is unable to continue the holy life; having declared his weakness in the training, he renounces the training and reverts to the low life. This, for him, is the battle cry. Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Just as that warrior endures the dust cloud and the banner top, but on hearing just the battle cry, sinks down, despairs, cannot stand firm, and is unable to enter the battle, so too is this person comparable. Such a kind of person exists here. This is the third person comparable to a warrior to be found existing among the bhikkhus. 197. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṃ? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati. Idamassa sampahārasmiṃ. 197. Furthermore, here a certain bhikkhu endures the dust cloud, the banner top, and the battle cry; but in the clash of battle he is struck down and perishes. What, for him, is the clash of battle? Here, when a bhikkhu has gone to the forest, to the root of a tree, or to an empty dwelling, a woman approaches him, sits down close to him, lies down close to him, and covers him. Being sat close to, lain down close to, and covered by the woman, without having renounced the training and without having declared his weakness, he engages in sexual intercourse. This, for him, is the clash of battle. Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati, tathūpamo [Pg.178] ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Just as that warrior endures the dust cloud, the banner top, and the battle cry, but in the clash of battle is struck down and perishes, so too is this person comparable. Such a kind of person exists here. This is the fourth person comparable to a warrior to be found existing among the bhikkhus. 198. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Kimassa saṅgāmavijayasmiṃ? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati. 198. Furthermore, here a certain bhikkhu endures the dust cloud, the banner top, the battle cry, and the clash of battle. Having conquered that battle, victorious in battle, he dwells right at the head of that very battle. What, for him, is victory in battle? Here, when a bhikkhu has gone to the forest, to the root of a tree, or to an empty dwelling, a woman approaches him, sits down close to him, lies down close to him, and covers him. But when he is being sat close to, lain down close to, and covered by the woman, he disentangles himself, frees himself, and departs wherever he wishes. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a cemetery, a forest thicket, an open space, or a heap of straw. Having gone to the forest, or to the root of a tree, or to an empty dwelling, he sits down, folds his legs crosswise, sets his body erect, and establishes mindfulness directed towards his meditation subject. Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, free from perplexity about wholesome states; he purifies his mind from doubt. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Having abandoned these five hindrances—defilements of the mind that weaken wisdom—quite secluded from sensual pleasures, secluded from unwholesome states, he enters and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters and abides in the second jhāna… the third jhāna… the fourth jhāna. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, ‘‘ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti [Pg.179] yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and has attained imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it actually is: ‘This is suffering.’ He understands as it actually is: ‘This is the origin of suffering.’ He understands as it actually is: ‘This is the cessation of suffering.’ He understands as it actually is: ‘This is the path leading to the cessation of suffering.’ He understands as it actually is: ‘These are the taints.’ He understands as it actually is: ‘This is the origin of the taints.’ He understands as it actually is: ‘This is the cessation of the taints.’ He understands as it actually is: ‘This is the path leading to the cessation of the taints.’ Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti pajānāti. Idamassa saṅgāmavijayasmiṃ. Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. For one who knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’ This, for him, is victory in battle. Just as that warrior who lives by fighting withstands the cloud of dust, withstands the banner-tip, withstands the uproar, and withstands the clash of weapons, and having conquered the battle, victorious in battle, he dwells at the very head of the battle—so too is this person. Such a kind of person is found here. This is the fifth warrior-like person found among the bhikkhus. These are the five warrior-like persons found among the bhikkhus. 199. Tattha katame pañca piṇḍapātikā? Mandattā momūhattā piṇḍapātiko hoti, pāpiccho icchāpakato piṇḍapātiko hoti, ummādā cittavikkhepā piṇḍapātiko hoti, ‘‘vaṇṇitaṃ buddhehi buddhasāvakehī’’ti piṇḍapātiko hoti, api ca appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko hoti. Tatra yvāyaṃ piṇḍapātiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko, ayaṃ imesaṃ pañcannaṃ piṇḍapātikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. 199. Herein, what are the five kinds of alms-food practitioners? One is an alms-food practitioner due to dullness and delusion. One is an alms-food practitioner because of evil desires and being overcome by wishes. One is an alms-food practitioner due to madness and mental distraction. One is an alms-food practitioner thinking, “This has been praised by the Buddhas and the Buddha’s disciples.” Furthermore, one is an alms-food practitioner relying solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice. Among these, the alms-food practitioner who relies solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice, is the foremost, the best, the chief, the highest, and the most excellent of these five alms-food practitioners. Seyyathāpi nāma gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍaṃ tattha aggamakkhāyati; evamevaṃ yvāyaṃ piṇḍapātiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko hoti, ayaṃ imesaṃ pañcannaṃ piṇḍapātikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime pañca piṇḍapātikā. Just as from a cow comes milk, from milk curds, from curds fresh butter, from fresh butter ghee, and from ghee the cream of ghee, and the cream of ghee is reckoned the best; so too, the alms-food practitioner who relies solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice, is the foremost, the best, the chief, the highest, and the most excellent among these five alms-food practitioners. These are the five alms-food practitioners. 200. Tattha [Pg.180] katame pañca khalupacchābhattikā…pe… pañca ekāsanikā…pe… pañca paṃsukūlikā…pe… pañca tecīvarikā…pe… pañca āraññikā…pe… pañca rukkhamūlikā …pe… pañca abbhokāsikā…pe… pañca nesajjikā…pe… pañca yathāsanthatikā…pe…. 200. Herein, what are the five kinds of practitioners who refuse food offered later? … the five kinds of one-session practitioners … the five kinds of rag-robe practitioners … the five kinds of triple-robe practitioners … the five kinds of forest-dwelling practitioners … the five kinds of tree-root-dwelling practitioners … the five kinds of open-air-dwelling practitioners … the five kinds of sitting practitioners … the five kinds of practitioners who accept any assigned lodging… 201. Tattha katame pañca sosānikā? Mandattā momūhattā sosāniko hoti, pāpiccho icchāpakato sosāniko hoti, ummādā cittavikkhepā sosāniko hoti, ‘‘vaṇṇitaṃ buddhehi buddhasāvakehī’’ti sosāniko hoti, api ca appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko hoti. Tatra yvāyaṃ sosāniko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko, ayaṃ imesaṃ pañcannaṃ sosānikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. 201. Herein, what are the five kinds of charnel-ground practitioners? One is a charnel-ground practitioner due to dullness and delusion. One is a charnel-ground practitioner because of evil desires and being overcome by wishes. One is a charnel-ground practitioner due to madness and mental distraction. One is a charnel-ground practitioner thinking, “This has been praised by the Buddhas and the Buddha’s disciples.” Furthermore, one is a charnel-ground practitioner relying solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice. Among these, that charnel-ground practitioner who relies solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice, is the foremost, the best, the chief, the highest, and the most excellent of these five charnel-ground practitioners. Seyyathāpi nāma gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍaṃ tattha aggamakkhāyati; evamevaṃ yvāyaṃ sosāniko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko hoti, ayaṃ imesaṃ pañcannaṃ sosānikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime pañca sosānikā. Just as from a cow comes milk, from milk curds, from curds fresh butter, from fresh butter ghee, and from ghee the cream of ghee, and the cream of ghee is said to be the best; so too, the charnel-ground practitioner who relies solely on fewness of wishes, on contentment, on effacement, and on the desire for this good practice—this person, among these five charnel-ground practitioners, is the foremost, the best, the chief, the highest, and the most excellent. These are the five charnel-ground practitioners. Pañcakaniddeso. The Exposition of the Fives is concluded. 6. Chakkapuggalapaññatti 6. Designation of Persons in Sixes 202. Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ, sammāsambuddho tena daṭṭhabbo. 202. Herein, that person who, in regard to dhammas unheard before, awakens by himself to the truths, and therein attains omniscience and mastery over the powers, is to be understood as a Perfectly Self-Enlightened One. Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, na ca tattha sabbaññutaṃ pāpuṇāti na ca balesu vasībhāvaṃ, paccekasambuddho tena daṭṭhabbo. Herein, that person who, in regard to dhammas unheard before, awakens by himself to the truths, but does not therein attain omniscience nor mastery over the powers, is to be understood as an Independently Enlightened One. Tatra [Pg.181] yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti, sāvakapāramiñca pāpuṇāti, sāriputtamoggallānā tena daṭṭhabbā. Herein, that person who, in regard to dhammas unheard before, does not awaken to the truths by himself, but makes an end of suffering in this very life and attains the perfection of a disciple—by this are to be understood Sāriputta and Moggallāna. Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti, na ca sāvakapāramiṃ pāpuṇāti, avasesā arahantā tena daṭṭhabbā. Herein, that person who, in regard to dhammas unheard before, does not awaken to the truths by himself, but makes an end of suffering in this very life, yet does not attain the perfection of a disciple—by this are to be understood the remaining arahants. Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, anāgāmī hoti anāgantā itthattaṃ, anāgāmī tena daṭṭhabbo. Herein, that person who, in regard to dhammas unheard before, does not awaken to the truths by himself and does not make an end of suffering in this very life, but is a non-returner, not coming back to this state of existence—by this, he is to be understood as a non-returner. Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, āgantā itthattaṃ, sotāpannasakadāgāmino tena daṭṭhabbā. Herein, that person who, in regard to dhammas unheard before, does not awaken to the truths by himself and does not make an end of suffering in this very life, but is one who comes back to this state of existence—by this are to be understood stream-enterers and once-returners. Chakkaniddeso. The Exposition of the Six is concluded. 7. Sattakapuggalapaññatti 7. Designation of Persons: The Group of Seven 203. Kathañca puggalo sakiṃ nimuggo nimuggova hoti? Idhekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi. Evaṃ puggalo sakiṃ nimuggo nimuggova hoti. 203. And how is it that a person, having sunk once, remains sunk? Here, a certain person is endowed with exclusively dark, unwholesome states. In this way a person, having sunk once, remains sunk. Kathañca puggalo ummujjitvā nimujjati? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā hirī neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa taṃ ottappaṃ neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa taṃ vīriyaṃ neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā paññā neva tiṭṭhati no vaḍḍhati hāyatiyeva. Evaṃ puggalo ummujjitvā nimujjati. And how is it that a person, having emerged, sinks back down? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ But that faith of his neither persists nor grows; it only declines. That moral shame of his neither persists nor grows; it only declines. That moral dread of his neither persists nor grows; it only declines. That energy of his neither persists nor grows; it only declines. That wisdom of his neither persists nor grows; it only declines. In this way a person, having emerged, sinks back down. Kathañca [Pg.182] puggalo ummujjitvā ṭhito hoti? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti, tassa sā hirī neva hāyati no vaḍḍhati ṭhitā hoti, tassa taṃ ottappaṃ neva hāyati no vaḍḍhati ṭhitaṃ hoti, tassa taṃ vīriyaṃ neva hāyati no vaḍḍhati ṭhitaṃ hoti, tassa sā paññā neva hāyati no vaḍḍhati ṭhitā hoti. Evaṃ puggalo ummujjitvā ṭhito hoti. And how is it that a person, having emerged, remains stationary? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ That faith of his neither declines nor grows but is stationary. That moral shame of his neither declines nor grows but is stationary. That moral dread of his neither declines nor grows but is stationary. That energy of his neither declines nor grows but is stationary. That wisdom of his neither declines nor grows but is stationary. In this way a person, having emerged, remains stationary. Kathañca puggalo ummujjitvā vipassati viloketi? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Evaṃ puggalo ummujjitvā vipassati viloketi. And how is it that a person, having emerged, looks around and surveys? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ With the destruction of the three fetters, he becomes a stream-enterer, no longer subject to downfall, fixed in destiny, bound for enlightenment. In this way a person, having emerged, looks around and surveys. Kathañca puggalo ummujjitvā patarati? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti sakideva imaṃ lokaṃ āgantvā dukkhassantakaro hoti. Evaṃ puggalo ummujjitvā patarati. And how is it that a person, having emerged, crosses over? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ With the destruction of the three fetters and with the attenuation of lust, hatred, and delusion, he becomes a once-returner; having come back to this world only one more time, he will make an end of suffering. In this way a person, having emerged, crosses over. Kathañca puggalo ummujjitvā patigādhappatto hoti? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ puggalo ummujjitvā patigādhappatto hoti. And how is it that a person, having emerged, gains a foothold? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ With the destruction of the five lower fetters, he is one of spontaneous birth, due to attain final Nibbāna there, not liable to return from that world. In this way a person, having emerged, gains a foothold. Kathañca puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu[Pg.183], sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo. And how is it that a person, having emerged, has crossed over, gone beyond, and stands on high ground, a brahmin? Here, a certain person emerges, thinking: ‘It is good to have faith in wholesome states, good to have moral shame in wholesome states, good to have moral dread in wholesome states, good to have energy in wholesome states, good to have wisdom in wholesome states.’ By the destruction of the taints, in this very life he realizes for himself with direct knowledge the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. In this way a person, having emerged, has crossed over, gone beyond, and stands on high ground, a brahmin. 204. Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ubhatobhāgavimutto. 204. And what kind of person is one liberated in both ways? Here, a certain person dwells having contacted the eight liberations with the body, and his taints are destroyed by his seeing with wisdom. This is called a person liberated in both ways. 205. Katamo ca puggalo paññāvimutto…pe… kāyasakkhī… diṭṭhippatto… saddhāvimutto… dhammānusārī …. 205. And what kind of person is one liberated by wisdom … a body-witness … one who has attained view … one liberated by faith … a Dhamma-follower … 206. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimuttoti. 206. And what kind of person is a faith-follower? It is a person practicing for the realization of the fruit of stream-entry for whom the faith faculty is predominant, who develops the noble path led by faith, with faith as its forerunner. This person is called a faith-follower. The person practicing for the realization of the fruit of stream-entry is a faith-follower; established in the fruit, he is one liberated by faith. Sattakaniddeso. The Exposition of the Sevens is finished. 8. Aṭṭhakapuggalapaññatti 8. Designation of Persons in Eights 207. Tattha katame cattāro maggasamaṅgino, cattāro phalasamaṅgino puggalā? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno; ime cattāro maggasamaṅgino, ime cattāro phalasamaṅgino puggalā. 207. Therein, who are the four persons endowed with the path and the four persons endowed with the fruit? The stream-enterer, and the one practicing for the realization of the fruit of stream-entry; the once-returner, and the one practicing for the realization of the fruit of once-returning; the non-returner, and the one practicing for the realization of the fruit of non-returning; the Arahant, and the one practicing for the sake of Arahantship. These are the four persons endowed with the path; these are the four persons endowed with the fruit. Aṭṭhakaniddeso. The Exposition of the Eights is finished. 9. Navakapuggalapaññatti 9. Designation of Persons in Nines 208. Katamo [Pg.184] ca puggalo sammāsambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ. Ayaṃ vuccati puggalo sammāsambuddho. 208. And what kind of person is a Perfectly Self-Enlightened One? Here, a certain person, in regard to teachings not heard before, awakens by himself to the truths, and therein he attains omniscience and mastery in regard to the powers. This person is called a Perfectly Self-Enlightened One. Katamo ca puggalo paccekasambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, na ca tattha sabbaññutaṃ pāpuṇāti na ca balesu vasībhāvaṃ. Ayaṃ vuccati puggalo paccekasambuddho. And what kind of person is a Private Buddha? Here, a certain person, in regard to teachings not heard before, awakens by himself to the truths, but he does not therein attain omniscience nor mastery in regard to the powers. This person is called a Private Buddha. Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ubhatobhāgavimutto. And what kind of person is one liberated in both ways? Here, a certain person dwells having touched the eight liberations with his body, and his taints are destroyed through his seeing with wisdom. This person is called one liberated in both ways. Katamo ca puggalo paññāvimutto? Idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo paññāvimutto. And what kind of person is one liberated by wisdom? Here, a certain person does not dwell having touched the eight liberations with his body, but his taints are destroyed through his seeing with wisdom. This person is called one liberated by wisdom. Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo kāyasakkhī. And what kind of person is a body-witness? Here, a certain person dwells having touched the eight liberations with his body, and some of his taints are destroyed through his seeing with wisdom. This person is called a body-witness. Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo diṭṭhippatto. And what kind of person is one who has attained to view? Here, a certain person understands as it really is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering’; and the teachings proclaimed by the Tathāgata have been well seen and well practiced by him with wisdom, and some of his taints are destroyed through his seeing with wisdom. This person is called one who has attained to view. Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā [Pg.185] honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathā diṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto. And what kind of person is one liberated by faith? Here, a certain person understands as it really is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering’; and the teachings proclaimed by the Tathāgata have been well seen and well practiced by him with wisdom, and some of his taints are destroyed through his seeing with wisdom, but not to the same extent as for one who has attained to view. This person is called one liberated by faith. Katamo ca puggalo dhammānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo dhammānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī, phale ṭhito diṭṭhippatto. And what kind of person is a Dhamma-follower? It is a person practicing for the realization of the fruit of stream-entry for whom the wisdom faculty is predominant; he develops the noble path that is led by wisdom and has wisdom as its forerunner. This person is called a Dhamma-follower. The person practicing for the realization of the fruit of stream-entry is a Dhamma-follower; established in the fruit, he is one who has attained to view. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimuttoti. And what kind of person is a faith-follower? It is a person practicing for the realization of the fruit of stream-entry for whom the faith faculty is predominant; he develops the noble path that is led by faith and has faith as its forerunner. This person is called a faith-follower. The person practicing for the realization of the fruit of stream-entry is a faith-follower; established in the fruit, he is one liberated by faith. Navakaniddeso. The Exposition of the Nines is finished. 10. Dasakapuggalapaññatti 10. Designation of Persons in Tens 209. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa kolaṅkolassa ekabījissa sakadāgāmissa yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā. 209. For which five persons is there consummation here? For the one with at most seven more existences, the one who goes from clan to clan, the one-seeder, the once-returner, and the one who is an Arahant in this very life—for these five persons, there is consummation here. Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa upahaccaparinibbāyissa asaṅkhāraparinibbāyissa sasaṅkhāraparinibbāyissa uddhaṃsotassa akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhāti. For which five persons is there consummation, having abandoned this existence? For the one who attains Parinibbāna in the interval, the one who attains Parinibbāna upon landing, the one who attains Parinibbāna without exertion, the one who attains Parinibbāna with exertion, and the one heading upstream, bound for the Akaniṭṭha realm—for these five persons, there is consummation, having abandoned this existence. Ettāvatā puggalānaṃ puggalapaññattīti. Thus far is the designation of persons. Dasakaniddeso. The Exposition of the Tens is concluded. Puggalapaññattipakaraṇaṃ niṭṭhitaṃ. The Treatise on the Designation of Persons is completed.
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Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi