B01030402niddeso（說明）c3.5s

Niddeso

Ekakapuggalapaññatti
Katamo ca puggalo samayavimutto? Idhekacco puggalo kālena kālaṃ samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā [phassitvā (sī. pī.)] viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo 『『samayavimutto』』.
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.
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』』.
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.
Katamo ca puggalo parihānadhammo? 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 so puggalo pamādamāgamma tāhi samāpattīhi parihāyeyya – ayaṃ vuccati puggalo 『『parihānadhammo』』.
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.
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』』.
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』』.

尼地索 1. 單一補特伽羅施設 1. 什麼是時解脫的補特伽羅？此處，某補特伽羅時時刻刻、隨時隨地以身證得八解脫而住，以智慧見到后，某些煩惱已滅盡 - 此稱為"時解脫"的補特伽羅。 2. 什麼是非時解脫的補特伽羅？此處，某補特伽羅並非時時刻刻、隨時隨地以身證得八解脫而住，以智慧見到后，諸煩惱已滅盡 - 此稱為"非時解脫"的補特伽羅。一切聖補特伽羅于聖解脫是非時解脫。 3. 什麼是動搖法的補特伽羅？此處，某補特伽羅獲得色俱或無色俱等定。他不是隨愿獲得者，不是無困獲得者，不是無難獲得者；不能隨意、隨欲、隨量入定及出定。確實有此可能，因其放逸，彼等定會動搖 - 此稱為"動搖法"的補特伽羅。 4. 什麼是不動搖法的補特伽羅？此處，某補特伽羅獲得色俱或無色俱等定。他是隨愿獲得者，是無困獲得者，是無難獲得者；能隨意、隨欲、隨量入定及出定。絕無可能因其放逸，彼等定會動搖 - 此稱為"不動搖法"的補特伽羅。一切聖補特伽羅于聖解脫是不動搖法。 5. 什麼是退失法的補特伽羅？此處，某補特伽羅獲得色俱或無色俱等定。他不是隨愿獲得者，不是無困獲得者，不是無難獲得者；不能隨意、隨欲、隨量入定及出定。確實有此可能，因放逸，彼補特伽羅會從彼等定退失 - 此稱為"退失法"的補特伽羅。 6. 什麼是不退失法的補特伽羅？此處，某補特伽羅獲得色俱或無色俱等定。他是隨愿獲得者，是無困獲得者，是無難獲得者；能隨意、隨欲、隨量入定及出定。絕無可能因放逸，彼補特伽羅會從彼等定退失 - 此稱為"不退失法"的補特伽羅。一切聖補特伽羅于聖解脫是不退失法。 7. 什麼是思惟所依的補特伽羅？此處，某補特伽羅獲得色俱或無色俱等定。他不是隨愿獲得者，不是無困獲得者，不是無難獲得者；不能隨意、隨欲、隨量入定及出定。若隨思惟，則不從彼等定退失。若不隨思惟，則從彼等定退失 - 此稱為"思惟所依"的補特伽羅。 8. 什麼是守護所依的補特伽羅？此處，某補特伽羅獲得色俱或無色俱等定。他不是隨愿獲得者，不是無困獲得者，不是無難獲得者；不能隨意、隨欲、隨量入定及出定。若守護，則不從彼等定退失。若不守護，則從彼等定退失 - 此稱為"守護所依"的補特伽羅。

Katamo ca puggalo puthujjano? Yassa puggalassa tīṇi saṃyojanāni appahīnāni; na ca tesaṃ dhammānaṃ pahānāya paṭipanno – ayaṃ vuccati puggalo 『『puthujjano』』.
Katamo ca puggalo gotrabhū? Yesaṃ dhammānaṃ samanantarā ariyadhammassa avakkanti hoti tehi dhammehi samannāgato – ayaṃ vuccati puggalo 『『gotrabhū』』.
Katamo ca puggalo bhayūparato? Satta sekkhā bhayūparatā, ye ca puthujjanā sīlavanto. Arahā abhayūparato.
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』』.
Katamo ca puggalo bhabbāgamano? Ye te puggalā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto [paññavantā (sī.)] aneḷā, bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime vuccanti puggalā 『『bhabbāgamanā』』.
Katamo ca puggalo niyato? Pañca puggalā ānantarikā, ye ca micchādiṭṭhikā niyatā, aṭṭha ca ariyapuggalā niyatā. Avasesā puggalā aniyatā.
Katamo ca puggalo paṭipannako? Cattāro maggasamaṅgino puggalā paṭipannakā, cattāro phalasamaṅgino puggalā phale ṭhitā.
Katamo ca puggalo samasīsī? Yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca – ayaṃ vuccati puggalo 『『samasīsī』』.
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.
Katamo ca puggalo ariyo? Aṭṭha ariyapuggalā ariyā. Avasesā puggalā anariyā.
Katamo ca puggalo sekkho? Cattāro maggasamaṅgino tayo phalasamaṅgino puggalā 『『sekkhā』』. Arahā asekkho. Avasesā puggalā nevasekkhanāsekkhā.
Katamo ca puggalo tevijjo? Tīhi vijjāhi samannāgato puggalo 『『tevijjo』』.
Katamo ca puggalo chaḷabhiñño? Chahi abhiññāhi samannāgato puggalo 『『chaḷabhiñño』』.
Katamo ca puggalo sammāsambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati; tattha ca sabbaññutaṃ pāpuṇāti, balesu ca vasībhāvaṃ – ayaṃ vuccati puggalo 『『sammāsambuddho』』.
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』』.
Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā āsavā parikkhīṇā honti – ayaṃ vuccati puggalo 『『ubhatobhāgavimutto』』.
Katamo ca puggalo paññāvimutto? Idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo 『『paññāvimutto』』.
什麼是凡夫補特伽羅？某補特伽羅未斷三結，也未為斷彼等法而修行 - 此稱為"凡夫"補特伽羅。
什麼是種姓補特伽羅？具足那些法，緊接著會進入聖法 - 此稱為"種姓"補特伽羅。
什麼是因怖畏而止息的補特伽羅？七有學因怖畏而止息，以及持戒的凡夫。阿羅漢是無畏而止息。
什麼是不能到達的補特伽羅？那些具足業障、煩惱障、異熟障，無信、無慾、愚鈍、啞的補特伽羅，不能進入善法的決定性與正性 - 這些稱為"不能到達"的補特伽羅。
什麼是能到達的補特伽羅？那些不具足業障、不具足煩惱障、不具足異熟障，有信、有欲、有慧、不啞的補特伽羅，能進入善法的決定性與正性 - 這些稱為"能到達"的補特伽羅。
什麼是決定的補特伽羅？五無間業者，邪見決定者，以及八聖補特伽羅是決定的。其餘補特伽羅是不決定的。
什麼是行道的補特伽羅？四道具足者是行道的補特伽羅，四果具足者是住于果的補特伽羅。
什麼是等頭的補特伽羅？某補特伽羅的漏盡與命終同時無先後 - 此稱為"等頭"補特伽羅。
什麼是住劫的補特伽羅？若此補特伽羅正在為證悟須陀洹果而修行，而正值劫末燃燒之時，在此補特伽羅未證悟須陀洹果之前，劫末不會燃燒。此稱為"住劫"補特伽羅。一切道具足者補特伽羅都是住劫者。
什麼是聖補特伽羅？八聖補特伽羅是聖者。其餘補特伽羅是非聖者。
什麼是有學補特伽羅？四道具足者和三果具足者是"有學"。阿羅漢是無學。其餘補特伽羅既非有學亦非無學。
什麼是三明補特伽羅？具足三明的補特伽羅是"三明"。
什麼是六神通補特伽羅？具足六神通的補特伽羅是"六神通"。
什麼是正等正覺補特伽羅？此處，某補特伽羅對於前所未聞之法自證諸諦；於此獲得一切知性，于諸力得自在 - 此稱為"正等正覺"補特伽羅。
什麼是辟支佛補特伽羅？此處，某補特伽羅對於前所未聞之法自證諸諦；但未於此獲得一切知性，亦未于諸力得自在 - 此稱為"辟支佛"補特伽羅。
什麼是俱分解脫補特伽羅？此處，某補特伽羅以身證得八解脫而住；以智慧見到后，諸漏已滅盡 - 此稱為"俱分解脫"補特伽羅。
什麼是慧解脫補特伽羅？此處，某補特伽羅並非以身證得八解脫而住；以智慧見到后，諸漏已滅盡。此稱為"慧解脫"補特伽羅。
Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati ; paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo 『『kāyasakkhī』』.
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』』.
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』』.
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.
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.
Katamo ca puggalo sattakkhattuparamo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano [sambodhiparāyaṇo (sī. ka.)]. So sattakkhattuṃ deve ca mānuse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo 『『sattakkhattuparamo』』.
Katamo ca puggalo kolaṅkolo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. So dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo 『『kolaṅkolo』』.
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』』.
Katamo ca puggalo sakadāgāmī? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti , sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo 『『sakadāgāmī』』.
Katamo ca puggalo anāgāmī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā – ayaṃ vuccati puggalo 『『anāgāmī』』.
什麼是身證補特伽羅？此處，某補特伽羅以身證得八解脫而住；以智慧見到后，某些漏已滅盡。此稱為"身證"補特伽羅。
什麼是見至補特伽羅？此處，某補特伽羅如實了知"此是苦"，如實了知"此是苦集"，如實了知"此是苦滅"，如實了知"此是趣向苦滅之道"。如來所說之法，他以智慧洞見、思察。以智慧見到后，某些漏已滅盡 - 此稱為"見至"補特伽羅。
什麼是信解脫補特伽羅？此處，某補特伽羅如實了知"此是苦"，如實了知"此是苦集"，如實了知"此是苦滅"，如實了知"此是趣向苦滅之道"。如來所說之法，他以智慧洞見、思察。以智慧見到后，某些漏已滅盡，但不如見至者 - 此稱為"信解脫"補特伽羅。
什麼是隨法行補特伽羅？某補特伽羅為證悟須陀洹果而修行時，慧根增上，以慧為先導、以慧為前導修習聖道 - 此稱為"隨法行"補特伽羅。為證悟須陀洹果而修行的補特伽羅是隨法行，住于果時是見至。
什麼是隨信行補特伽羅？某補特伽羅為證悟須陀洹果而修行時，信根增上，以信為先導、以信為前導修習聖道 - 此稱為"隨信行"補特伽羅。為證悟須陀洹果而修行的補特伽羅是隨信行，住于果時是信解脫。
什麼是極七返補特伽羅？此處，某補特伽羅因斷盡三結而成為須陀洹，不墮惡趣，決定趣向正覺。他往返天界與人間七次後便作苦邊際 - 此稱為"極七返"補特伽羅。
什麼是家家補特伽羅？此處，某補特伽羅因斷盡三結而成為須陀洹，不墮惡趣，決定趣向正覺。他往返兩三家后便作苦邊際 - 此稱為"家家"補特伽羅。
什麼是一種子補特伽羅？此處，某補特伽羅因斷盡三結而成為須陀洹，不墮惡趣，決定趣向正覺。他僅一次投生人間后便作苦邊際 - 此稱為"一種子"補特伽羅。
什麼是一來補特伽羅？此處，某補特伽羅因斷盡三結，貪嗔癡薄，成為一來，僅一次來此世間后便作苦邊際 - 此稱為"一來"補特伽羅。
什麼是不還補特伽羅？此處，某補特伽羅因斷盡五下分結而成為化生者，在彼處般涅槃，不從彼世間返回 - 此稱為"不還"補特伽羅。
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』』.
Katamo ca puggalo upahaccaparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So atikkamitvā vemajjhaṃ āyuppamāṇaṃ upahacca vā kālakiriyaṃ [kālaṃ kiriyaṃ (ka.)] ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo 『『upahaccaparinibbāyī』』.
Katamo ca puggalo asaṅkhāraparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So asaṅkhārena ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo 『『asaṅkhāraparinibbāyī』』.
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』』.
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』』.
Katamo ca puggalo sotāpanno sotāpattiphalasacchikiriyāya paṭipanno? Tiṇṇaṃ saṃyojanānaṃ pahānāya paṭipanno puggalo sotāpattiphalasacchikiriyāya paṭipanno. Yassa puggalassa tīṇi saṃyojanāni pahīnāni – ayaṃ vuccati puggalo 『『sotāpanno』』.
Kāmarāgabyāpādānaṃ tanubhāvāya paṭipanno puggalo sakadāgāmiphalasacchikiriyāya paṭipanno . Yassa puggalassa kāmarāgabyāpādā tanubhūtā – ayaṃ vuccati puggalo 『『sakadāgāmī』』.
Kāmarāgabyāpādānaṃ anavasesappahānāya paṭipanno puggalo anāgāmiphalasacchikiriyāya paṭipanno. Yassa puggalassa kāmarāgabyāpādā anavasesā pahīnā – ayaṃ vuccati puggalo 『『anāgāmī』』.
Rūparāgaarūparāgamānauddhaccaavijjāya anavasesappahānāya paṭipanno puggalo arahattaphalasacchikiriyāya paṭipanno. Yassa puggalassa rūparāgo arūparāgo māno uddhaccaṃ avijjā anavasesā pahīnā – ayaṃ vuccati puggalo 『『arahā』』.

Ekakaniddeso.

Dukapuggalapaññatti
Katamo ca puggalo kodhano? Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ [dūsanā dūsitattaṃ (syā.)] byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati kodho. Yassa puggalassa ayaṃ kodho appahīno – ayaṃ vuccati puggalo 『『kodhano』』.
什麼是中般涅槃補特伽羅？此處，某補特伽羅因斷盡五下分結而成為化生者，在彼處般涅槃，不從彼世間返回。他在剛投生后或未到壽命中間時，生起聖道以斷除上分結 - 此稱為"中般涅槃"補特伽羅。
什麼是臨終般涅槃補特伽羅？此處，某補特伽羅因斷盡五下分結而成為化生者，在彼處般涅槃，不從彼世間返回。他超過壽命中間，接近死亡時，生起聖道以斷除上分結 - 此稱為"臨終般涅槃"補特伽羅。
什麼是無行般涅槃補特伽羅？此處，某補特伽羅因斷盡五下分結而成為化生者，在彼處般涅槃，不從彼世間返回。他無行地生起聖道以斷除上分結 - 此稱為"無行般涅槃"補特伽羅。
什麼是有行般涅槃補特伽羅？此處，某補特伽羅因斷盡五下分結而成為化生者，在彼處般涅槃，不從彼世間返回。他有行地生起聖道以斷除上分結 - 此稱為"有行般涅槃"補特伽羅。
什麼是上流至色究竟補特伽羅？此處，某補特伽羅因斷盡五下分結而成為化生者，在彼處般涅槃，不從彼世間返回。他從無煩天死後往無熱天，從無熱天死後往善現天，從善現天死後往善見天，從善見天死後往色究竟天；在色究竟天生起聖道以斷除上分結 - 此稱為"上流至色究竟"補特伽羅。
什麼是須陀洹和為證悟須陀洹果而修行的補特伽羅？為斷除三結而修行的補特伽羅是為證悟須陀洹果而修行者。已斷除三結的補特伽羅稱為"須陀洹"。
為減輕欲貪、瞋恚而修行的補特伽羅是為證悟斯陀含果而修行者。欲貪、瞋恚已減輕的補特伽羅稱為"斯陀含"。
為完全斷除欲貪、瞋恚而修行的補特伽羅是為證悟阿那含果而修行者。完全斷除欲貪、瞋恚的補特伽羅稱為"阿那含"。
為完全斷除色貪、無色貪、慢、掉舉、無明而修行的補特伽羅是為證悟阿羅漢果而修行者。完全斷除色貪、無色貪、慢、掉舉、無明的補特伽羅稱為"阿羅漢"。單一補特伽羅施設竟。二補特伽羅施設
什麼是易怒的補特伽羅？此中，什麼是忿怒？凡是忿怒、發怒、忿怒狀態，瞋恚、瞋恨、瞋恨狀態，惱害、惱怒、惱怒狀態，敵對、對抗，暴躁，不滿，心的不悅 - 這稱為忿怒。對某補特伽羅來說，這種忿怒未斷除 - 此稱為"易怒"的補特伽羅。
Katamo ca puggalo upanāhī? Tattha katamo upanāho? Pubbakālaṃ kodho aparakālaṃ upanāho. Yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā [āṭhapanā (ka.) vibha. 891] ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa – ayaṃ vuccati upanāho . Yassa puggalassa ayaṃ upanāho appahīno – ayaṃ vuccati puggalo 『『upanāhī』』.
Katamo ca puggalo makkhī? Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṃ [makkhīyanā makkhīyitattaṃ (sī.), makkhiyanā makkhiyitattaṃ (ka.)] niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Yassa puggalassa ayaṃ makkho appahīno – ayaṃ vuccati puggalo 『『makkhī』』.
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』』.
Katamo ca puggalo issukī? Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā [ussuyā ussuyanā (ka.) vibha. 893] usūyitattaṃ – ayaṃ vuccati issā. Yassa puggalassa ayaṃ issā appahīnā – ayaṃ vuccati puggalo 『『issukī』』.
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』』.
Katamo ca puggalo saṭho? Tattha katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho. Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ [kakkhaḷatā kakkhaḷiyaṃ (syā.) evaṃ khuddakavibhaṅgadukaniddesepi] parikkhattattā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Yassa puggalassa idaṃ sāṭheyyaṃ appahīnaṃ – ayaṃ vuccati puggalo 『『saṭho』』.
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』』.
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』』.
Katamo ca puggalo anottappī? Tattha katamaṃ anottappaṃ? Yaṃ na ottappati ottappitabbena na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati anottappaṃ. Iminā anottappena samannāgato puggalo 『『anottappī』』.
什麼是懷恨的補特伽羅？此中，什麼是懷恨？先前是忿怒，後來是懷恨。凡是這樣的懷恨、懷恨性、懷恨狀態，固執、執著、堅持、連續、持續、加強忿怒 - 這稱為懷恨。對某補特伽羅來說，這種懷恨未斷除 - 此稱為"懷恨"的補特伽羅。
什麼是覆藏的補特伽羅？此中，什麼是覆藏？凡是覆藏、覆藏性、覆藏狀態，粗暴、粗暴行為 - 這稱為覆藏。對某補特伽羅來說，這種覆藏未斷除 - 此稱為"覆藏"的補特伽羅。
什麼是固執的補特伽羅？此中，什麼是固執？凡是固執、固執性、固執狀態，固執的食物，爭論的立場，堅持己見，不放棄 - 這稱為固執。對某補特伽羅來說，這種固執未斷除 - 此稱為"固執"的補特伽羅。
什麼是嫉妒的補特伽羅？此中，什麼是嫉妒？對他人的利養、恭敬、尊重、崇拜、禮敬、供養的嫉妒、嫉妒性、嫉妒狀態，妒忌、妒忌性、妒忌狀態 - 這稱為嫉妒。對某補特伽羅來說，這種嫉妒未斷除 - 此稱為"嫉妒"的補特伽羅。
什麼是吝嗇的補特伽羅？此中，什麼是吝嗇？五種吝嗇：住處吝嗇、家族吝嗇、利養吝嗇、美名吝嗇、法吝嗇。凡是這樣的吝嗇、吝嗇性、吝嗇狀態，慳貪、慳吝、吝惜、心的不捨 - 這稱為吝嗇。對某補特伽羅來說，這種吝嗇未斷除 - 此稱為"吝嗇"的補特伽羅。
什麼是狡猾的補特伽羅？此中，什麼是狡猾？此處，某人是狡猾的、極狡猾的。凡是狡猾、狡猾性、狡詐、欺騙性、欺騙、虛偽、虛偽性 - 這稱為狡猾。對某補特伽羅來說，這種狡猾未斷除 - 此稱為"狡猾"的補特伽羅。
什麼是詭詐的補特伽羅？此中，什麼是詭詐？此處，某人以身行惡行，以語行惡行，以意行惡行后，爲了隱藏它而生起邪惡的慾望："愿人不知我"，他希望"愿人不知我"，他思惟"愿人不知我"，他說"愿人不知我"，他以身體努力"愿人不知我"。凡是這樣的詭詐、詭詐性、欺騙、欺詐、詐騙、隱瞞、掩飾、隱藏、遮蔽、不公開、不顯露、掩蓋、作惡 - 這稱為詭詐。對某補特伽羅來說，這種詭詐未斷除 - 此稱為"詭詐"的補特伽羅。
什麼是無慚的補特伽羅？此中，什麼是無慚？對應慚愧的不慚愧，對惡不善法的成就不慚愧 - 這稱為無慚。具足此無慚的補特伽羅是"無慚"的。
什麼是無愧的補特伽羅？此中，什麼是無愧？對應畏懼的不畏懼，對惡不善法的成就不畏懼 - 這稱為無愧。具足此無愧的補特伽羅是"無愧"的。
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』』.
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』』.
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』』.
Katamo ca puggalo bhojane amattaññū? Tattha katamā bhojane amattaññutā? Idhekacco puggalo appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya, yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane – ayaṃ vuccati bhojane amattaññutā. Imāya bhojane amattaññutāya samannāgato puggalo 『『bhojane amattaññū』』.
Katamo ca puggalo muṭṭhassati? Tattha katamaṃ muṭṭhassaccaṃ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammusanatā – idaṃ vuccati muṭṭhassaccaṃ. Iminā muṭṭhassaccena samannāgato puggalo 『『muṭṭhassati』』.
Katamo ca puggalo asampajāno? Tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā [asaṃgāhanā apariyogāhanā (sī. syā. ka.)] 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』』.
Katamo ca puggalo sīlavipanno? Tattha katamā sīlavipatti? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo – ayaṃ vuccati sīlavipatti. Sabbampi dussilyaṃ sīlavipatti. Imāya sīlavipattiyā samannāgato puggalo 『『sīlavipanno』』.
什麼是難勸的補特伽羅？此中，什麼是難勸性？當被如法勸告時，難勸、難勸性、難勸狀態，固執己見，喜歡反對，不尊重、不尊重性、不恭敬、不順從 - 這稱為難勸性。具足此難勸性的補特伽羅是"難勸"的。
什麼是惡友的補特伽羅？此中，什麼是惡友性？那些無信、破戒、少聞、吝嗇、愚癡的人，與他們交往、親近、頻繁接觸、結交、親密、親善、隨從 - 這稱為惡友性。具足此惡友性的補特伽羅是"惡友"的。
什麼是根門不防護的補特伽羅？此中，什麼是根門不防護性？此處，某人以眼見色后，執取相、執取細相；由於眼根不防護而住，貪憂惡不善法會流入，他不實行防護，不守護眼根，不于眼根生起防護。以耳聞聲后...以鼻嗅香后...以舌嘗味后...以身觸所觸后...以意識法后，執取相、執取細相；由於意根不防護而住，貪憂惡不善法會流入，他不實行防護，不守護意根，不于意根生起防護。對這六根的不守護、不保護、不防衛、不防護 - 這稱為根門不防護性。具足此根門不防護性的補特伽羅是"根門不防護"的。
什麼是飲食不知量的補特伽羅？此中，什麼是飲食不知量性？此處，某人不如理思惟而食用食物，為嬉戲、為驕慢、為裝飾、為莊嚴，在此不知足、不知量、不如理思惟飲食 - 這稱為飲食不知量性。具足此飲食不知量性的補特伽羅是"飲食不知量"的。
什麼是失唸的補特伽羅？此中，什麼是失念性？凡是不念、不隨念、不憶念、不念性、不憶持性、忘失性、迷糊性 - 這稱為失念性。具足此失念性的補特伽羅是"失念"的。
什麼是不正知的補特伽羅？此中，什麼是不正知性？凡是無知、不見、不通達、不瞭解、不覺悟、不洞察、不把握、不深入、不審察、不反省、不明瞭、愚鈍、愚癡、不正知、癡、迷惑、愚昧、無明、無明暴流、無明軛、無明隨眠、無明纏縛、無明障、癡、不善根 - 這稱為不正知性。具足此不正知性的補特伽羅是"不正知"的。
什麼是破戒的補特伽羅？此中，什麼是破戒性？身體的違犯、語言的違犯、身語的違犯 - 這稱為破戒性。一切惡戒都是破戒性。具足此破戒性的補特伽羅是"破戒"的。
Katamo ca puggalo diṭṭhivipanno? Tattha katamā diṭṭhivipatti? 『『Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko , natthi paro loko , natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] 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 [vipariyesaggāho (sabbattha) padasiddhi cintetabbā], ayaṃ vuccati diṭṭhivipatti. Sabbāpi micchādiṭṭhi diṭṭhivipatti. Imāya diṭṭhivipattiyā samannāgato puggalo 『『diṭṭhivipanno』』.
Katamo ca puggalo ajjhattasaṃyojano? Yassa puggalassa pañcorambhāgiyāni saṃyojanāni appahīnāni – ayaṃ vuccati puggalo 『『ajjhattasaṃyojano』』.
Katamo ca puggalo bahiddhāsaṃyojano? Yassa puggalassa pañcuddhambhāgiyāni saṃyojanāni appahīnāni – ayaṃ vuccati puggalo 『『bahiddhāsaṃyojano』』.
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』』.
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』』.
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』』.
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』』.
Katamo 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』』.
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』』.
什麼是邪見的補特伽羅？此中，什麼是邪見性？"無佈施，無供養，無祭祀，無善惡業的果報，無此世，無他世，無母，無父，無化生有情，世間無沙門婆羅門正行正道、依自己的證智而宣說此世他世的。"凡是這樣的見解、邪見、邪見叢林、邪見荒野、邪見歪曲、邪見動搖、邪見結、執著、固執、偏執、妄執、邪道、邪路、邪性、外道處、顛倒執取 - 這稱為邪見性。一切邪見都是邪見性。具足此邪見性的補特伽羅是"邪見"的。
什麼是內結的補特伽羅？某補特伽羅的五下分結未斷除 - 此稱為"內結"的補特伽羅。
什麼是外結的補特伽羅？某補特伽羅的五上分結未斷除 - 此稱為"外結"的補特伽羅。
什麼是無忿怒的補特伽羅？此中，什麼是忿怒？凡是忿怒、發怒、忿怒狀態，瞋恚、瞋恨、瞋恨狀態，惱害、惱怒、惱怒狀態，敵對、對抗，暴躁，不滿，心的不悅 - 這稱為忿怒。對某補特伽羅來說，這種忿怒已斷除 - 此稱為"無忿怒"的補特伽羅。
什麼是無懷恨的補特伽羅？此中，什麼是懷恨？先前是忿怒，後來是懷恨。凡是這樣的懷恨、懷恨性、懷恨狀態，固執、執著、堅持、連續、持續、加強忿怒 - 這稱為懷恨。對某補特伽羅來說，這種懷恨已斷除 - 此稱為"無懷恨"的補特伽羅。
什麼是無覆藏的補特伽羅？此中，什麼是覆藏？凡是覆藏、覆藏性、覆藏狀態，粗暴、粗暴行為 - 這稱為覆藏。對某補特伽羅來說，這種覆藏已斷除 - 此稱為"無覆藏"的補特伽羅。
什麼是無固執的補特伽羅？此中，什麼是固執？凡是固執、固執性、固執狀態，固執的食物，爭論的立場，堅持己見，不放棄 - 這稱為固執。對某補特伽羅來說，這種固執已斷除 - 此稱為"無固執"的補特伽羅。
什麼是無嫉妒的補特伽羅？此中，什麼是嫉妒？對他人的利養、恭敬、尊重、崇拜、禮敬、供養的嫉妒、嫉妒性、嫉妒狀態，妒忌、妒忌性、妒忌狀態 - 這稱為嫉妒。對某補特伽羅來說，這種嫉妒已斷除 - 此稱為"無嫉妒"的補特伽羅。
什麼是無吝嗇的補特伽羅？此中，什麼是吝嗇？五種吝嗇：住處吝嗇、家族吝嗇、利養吝嗇、美名吝嗇、法吝嗇。凡是這樣的吝嗇、吝嗇性、吝嗇狀態，慳貪、慳吝、吝惜、心的不捨 - 這稱為吝嗇。對某補特伽羅來說，這種吝嗇已斷除 - 此稱為"無吝嗇"的補特伽羅。
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』』.
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』』.
Katamo ca puggalo hirimā? Tattha katamā hirī? Yaṃ hirīyati hiriyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – ayaṃ vuccati hirī. Imāya hiriyā samannāgato puggalo 『『hirimā』』.
Katamo ca puggalo ottappī? Tattha katamaṃ ottappaṃ? Yaṃ ottappati ottappitabbena ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ottappaṃ. Iminā ottappena samannāgato puggalo 『『ottappī』』.
Katamo 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』』.
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』』.
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』』.
什麼是不狡猾的補特伽羅？此中，什麼是狡猾？此處，某人是狡猾的、極狡猾的。凡是狡猾、狡猾性、狡詐、欺騙性、欺騙、虛偽、虛偽性 - 這稱為狡猾。對某補特伽羅來說，這種狡猾已斷除 - 此稱為"不狡猾"的補特伽羅。
什麼是不詭詐的補特伽羅？此中，什麼是詭詐？此處，某人以身行惡行，以語行惡行，以意行惡行后，爲了隱藏它而生起邪惡的慾望："愿人不知我"，他希望"愿人不知我"，他思惟"愿人不知我"，他說"愿人不知我"，他以身體努力"愿人不知我"。凡是這樣的詭詐、詭詐性、欺騙、欺詐、詐騙、隱瞞、掩飾、隱藏、遮蔽、不公開、不顯露、掩蓋、作惡 - 這稱為詭詐。對某補特伽羅來說，這種詭詐已斷除 - 此稱為"不詭詐"的補特伽羅。
什麼是有慚的補特伽羅？此中，什麼是慚？對應慚愧的慚愧，對惡不善法的成就慚愧 - 這稱為慚。具足此慚的補特伽羅是"有慚"的。
什麼是有愧的補特伽羅？此中，什麼是愧？對應畏懼的畏懼，對惡不善法的成就畏懼 - 這稱為愧。具足此愧的補特伽羅是"有愧"的。
什麼是易勸的補特伽羅？此中，什麼是易勸性？當被如法勸告時，易勸、易勸性、易勸狀態，不固執己見，不喜歡反對，尊重、尊重性、恭敬、順從 - 這稱為易勸性。具足此易勸性的補特伽羅是"易勸"的。
什麼是善友的補特伽羅？此中，什麼是善友性？那些有信、持戒、多聞、慷慨、有慧的人，與他們交往、親近、頻繁接觸、結交、親密、親善、隨從 - 這稱為善友性。具足此善友性的補特伽羅是"善友"的。
什麼是根門防護的補特伽羅？此中，什麼是根門防護性？此處，某人以眼見色后，不執取相、不執取細相；由於眼根不防護而住，貪憂惡不善法會流入，他實行防護，守護眼根，于眼根生起防護。以耳聞聲后...以鼻嗅香后...以舌嘗味后...以身觸所觸后...以意識法后，不執取相、不執取細相；由於意根不防護而住，貪憂惡不善法會流入，他實行防護，守護意根，于意根生起防護。對這六根的守護、保護、防衛、防護 - 這稱為根門防護性。具足此根門防護性的補特伽羅是"根門防護"的。
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 paṭisaṅkhā bhojane – ayaṃ vuccati bhojane mattaññutā. Imāya bhojane mattaññutāya samannāgato puggalo 『『bhojane mattaññū』』.
Katamo ca puggalo upaṭṭhitassati? Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati – ayaṃ vuccati sati. Imāya satiyā samannāgato puggalo 『『upaṭṭhitassati』』.
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』』.
Katamo ca puggalo sīlasampanno? Tattha katamā sīlasampadā? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo – ayaṃ vuccati sīlasampadā. Sabbopi sīlasaṃvaro sīlasampadā. Imāya sīlasampadāya samannāgato puggalo 『『sīlasampanno』』.
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』』.
Katame dve puggalā dullabhā lokasmiṃ? Yo ca pubbakārī, yo ca kataññū katavedī – ime dve puggalā dullabhā lokasmiṃ.
Katame dve puggalā duttappayā? Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti – ime dve puggalā 『『duttappayā』』.
Katame dve puggalā sutappayā? Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti – ime dve puggalā 『『sutappayā』』.
Katamesaṃ dvinnaṃ puggalānaṃ āsavā vaḍḍhanti? Yo ca na kukkuccāyitabbaṃ kukkuccāyati, yo ca kukkuccāyitabbaṃ na kukkuccāyati – imesaṃ dvinnaṃ puggalānaṃ āsavā vaḍḍhanti.
Katamesaṃ dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti? Yo ca na kukkuccāyitabbaṃ na kukkuccāyati, yo ca kukkuccāyitabbaṃ kukkuccāyati – imesaṃ dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti.
Katamo ca puggalo hīnādhimutto? Idhekacco puggalo dussīlo hoti pāpadhammo, so aññaṃ dussīlaṃ pāpadhammaṃ sevati bhajati payirupāsati – ayaṃ vuccati puggalo 『『hīnādhimutto』』.
什麼是飲食適量的補特伽羅？此中，什麼是飲食適量性？此處，某補特伽羅以正思惟而適量飲食——「既不為嬉戲、也不為醉酒、也不為裝飾、也不為莊嚴；只為維持此身體的存在，避免傷害，支援梵行。如此，我將止息舊的痛苦，不再生起新的痛苦，我的旅途將是無可指責的，安樂的。」凡是在此滿足的適量飲食——這稱為飲食適量性。具足此飲食適量性的補特伽羅是"飲食適量"的。
什麼是具足正念的補特伽羅？此中，什麼是正念？凡是正念、回憶、保持、保護、無迷失、無遺忘、正念的力量、正念的能力——這稱為正念。具足此正念的補特伽羅是"具足正念"的。
什麼是具足正知的補特伽羅？此中，什麼是正知？凡是智慧、瞭解、分析、辨別、法的分析、觀察、識別、審視、聰慧、技能、正知、深思、細緻的思考、深邃的智慧、洞察、正知的光輝、正知的照耀、正知的珍寶、無誤的法的分析、正見——這稱為正知。具足此正知的補特伽羅是"具足正知"的。
什麼是具足戒律的補特伽羅？此中，什麼是戒律的具足？身體的無違犯、語言的無違犯、身體與語言的無違犯——這稱為戒律的具足。一切戒律的防護都是戒律的具足。具足此戒律的具足的補特伽羅是"具足戒律"的。
什麼是具足正見的補特伽羅？此中，什麼是正見的具足？"有佈施，有供養，有祭祀，有善惡法的果報，有此世，有他世，有母，有父，有化生有情，世間有沙門婆羅門正行正道，依自己的證智而宣說此世他世。"凡是這樣的智慧、瞭解……無誤的法的分析、正見——這稱為正見的具足。一切正見都是正見的具足。具足此正見的具足的補特伽羅是"具足正見"的。
哪兩種補特伽羅在世間是稀有的？一是前行者，二是知恩報恩者——這兩種補特伽羅在世間是稀有的。
哪兩種補特伽羅是難得的？一是接受后就放棄，二是接受后就放下——這兩種補特伽羅是"難得的"。
哪兩種補特伽羅是易得的？一是不放棄所獲得的，二是不放下所獲得的——這兩種補特伽羅是"易得的"。
哪兩種補特伽羅的煩惱增多？一是不應有的憂慮而憂慮，二是應有的憂慮而不憂慮——這兩種補特伽羅的煩惱增多。
哪兩種補特伽羅的煩惱不增多？一是不應有的憂慮而不憂慮，二是應有的憂慮而憂慮——這兩種補特伽羅的煩惱不增多。
什麼是低劣志向的補特伽羅？此處，某補特伽羅是無戒的，行惡法的，他與其他無戒、行惡法的人交往、親近、隨從——這稱為低劣志向的補特伽羅。
Katamo ca puggalo paṇītādhimutto? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, so aññaṃ sīlavantaṃ kalyāṇadhammaṃ sevati bhajati payirupāsati – ayaṃ vuccati puggalo 『『paṇītādhimutto』』.
Katamo ca puggalo titto? Paccekasambuddhā [paccekabuddho (sī.)] ye ca tathāgatassa sāvakā arahanto tittā. Sammāsambuddho titto ca tappetā ca [tappetā ca, ayaṃ vuccati puggalo titto (sī.)].

Dukaniddeso.

Tikapuggalapaññatti
Katamo ca puggalo nirāso? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo 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』』.
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』』.
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』』.
什麼是高尚志向的補特伽羅？此處，某補特伽羅是持戒的，有善法的，他與其他持戒的、有善法的人交往、親近、隨從——這稱為高尚志向的補特伽羅。
什麼是覺悟的補特伽羅？獨覺者以及如來弟子阿羅漢們是覺悟的。正覺者是覺悟的，亦是有覺悟的補特伽羅。
什麼是無望的補特伽羅？此處，某補特伽羅是無戒的，行惡法的，不潔的，心不安的，行為隱秘的，非沙門，非沙門的承認，非梵行，非梵行的承認，內心污穢，未受教誨，心如貪婪的。此人聽說——「此人名叫比丘，因斷除煩惱而獲得無煩惱的心解脫、智慧解脫，依于現法，自行證悟而住。」但他並非如此——「我何時也能因斷除煩惱而獲得無煩惱的心解脫、智慧解脫，依于現法，自行證悟而住呢？」這稱為無望的補特伽羅。
什麼是有望的補特伽羅？此處，某補特伽羅是持戒的，有善法的。此人聽說——「此人名叫比丘，因斷除煩惱而獲得無煩惱的心解脫、智慧解脫，依于現法，自行證悟而住。」他是如此——「我何時也能因斷除煩惱而獲得無煩惱的心解脫、智慧解脫，依于現法，自行證悟而住呢？」這稱為有望的補特伽羅。
什麼是無憂的補特伽羅？此處，某補特伽羅因斷除煩惱而獲得無煩惱的心解脫、智慧解脫，依于現法，自行證悟而住。此人聽說——「此人名叫比丘，因斷除煩惱而獲得無煩惱的心解脫、智慧解脫，依于現法，自行證悟而住。」但他並非如此——「我何時也能因斷除煩惱而獲得無煩惱的心解脫、智慧解脫，依于現法，自行證悟而住呢？」這為何呢？因為他之前未解脫的願望，已然消失。這稱為無憂的補特伽羅。
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)

Idha panekacco 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, vuṭṭhāti tamhā ābādhā. (2)

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

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.

Evamevaṃ [evameva (sī.)] 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)

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)

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

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

Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo 『『kāyasakkhī』』.
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』』.
此中，什麼是三種病人譬喻的補特伽羅？三種病人：此處，某病人無論得到或不得到適宜的食物，無論得到或不得到適宜的藥物，無論得到或不得到適當的看護，都不能從那病中康復。(1) 此處，某病人無論得到或不得到適宜的食物，無論得到或不得到適宜的藥物，無論得到或不得到適當的看護，都能從那病中康復。(2) 此處，某病人得到適宜的食物而非不得到，得到適宜的藥物而非不得到，得到適當的看護而非不得到，能從那病中康復。(3) 其中，這位病人得到適宜的食物而非不得到，得到適宜的藥物而非不得到，得到適當的看護而非不得到，能從那病中康復，世尊因此病人而允許病人食物、病人藥物、病人看護。因為這位病人，其他病人也應被照顧。同樣地，世間有三種病人譬喻的補特伽羅存在。哪三種？此處，某補特伽羅無論得到或不得到見如來，無論得到或不得到聽聞如來所說的法與律，都不能進入善法的正性決定。(1) 此處，某補特伽羅無論得到或不得到見如來，無論得到或不得到聽聞如來所說的法與律，都能進入善法的正性決定。(2) 此處，某補特伽羅得到見如來而非不得到，得到聽聞如來所說的法與律而非不得到，能進入善法的正性決定。(3) 其中，這位補特伽羅得到見如來而非不得到，得到聽聞如來所說的法與律而非不得到，能進入善法的正性決定，世尊因此補特伽羅而允許說法，因為這位補特伽羅，也應對其他人說法。這是世間存在的三種病人譬喻的補特伽羅。
什麼是身證的補特伽羅？此處，某補特伽羅以身體體驗八解脫而住，以智慧見到后，他的某些煩惱已滅盡——這稱為"身證"的補特伽羅。
什麼是見至的補特伽羅？此處，某補特伽羅如實了知"這是苦"，如實了知"這是苦集"，如實了知"這是苦滅"，如實了知"這是趣向苦滅之道"，如來所說的法已被他以智慧洞察、探究，以智慧見到后，他的某些煩惱已滅盡——這稱為"見至"的補特伽羅。
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』』.
Katamo ca puggalo gūthabhāṇī? Idhekacco puggalo musāvādī hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – 『『ehambho [ehi bho (syā. ka.) ma. ni. 1.440; a. ni. 3.28], 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』』.
Katamo 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』』.
Katamo ca puggalo madhubhāṇī? Idhekacco puggalo yā sā vācā nelā kaṇṇasukhā pemaniyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti – ayaṃ vuccati puggalo 『『madhubhāṇī』』.
Katamo ca puggalo arukūpamacitto? Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati [patiṭṭhīyati (syā. ka.) a. ni. 3.25], kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya [kathalāya (ka.), kathalena (aṭṭhakathā) a. ni. 3.25] vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti [assavanoti (sī.)], evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo 『『arukūpamacitto』』.
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 , 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti – ayaṃ vuccati puggalo 『『vijjūpamacitto』』.
什麼是信解脫的補特伽羅？此處，某補特伽羅如實了知"這是苦"……如來所說的法已被他以智慧洞察、探究，以智慧見到后，他的某些煩惱已滅盡，但不如見至者——這稱為"信解脫"的補特伽羅。
什麼是糞口的補特伽羅？此處，某補特伽羅是妄語者，無論在集會、大眾、親屬中、團體中或王室中，被傳喚作證時，被問道："來吧，善男子，你知道什麼就說什麼"，他不知而說"我知道"，知道而說"我不知道"，沒看見而說"我看見"，看見而說"我沒看見"。如此爲了自己、爲了他人或爲了一點利益而故意說妄語——這稱為"糞口"的補特伽羅。
什麼是花口的補特伽羅？此處，某補特伽羅已捨棄妄語，遠離妄語，無論在集會、大眾、親屬中、團體中或王室中，被傳喚作證時，被問道："來吧，善男子，你知道什麼就說什麼"，他不知就說"我不知道"，知道就說"我知道"，沒看見就說"我沒看見"，看見就說"我看見"。如此不爲了自己、不爲了他人或不爲了一點利益而故意說妄語——這稱為"花口"的補特伽羅。
什麼是蜜口的補特伽羅？此處，某補特伽羅說那種無過失、悅耳、可愛、入心、優雅、令眾人喜愛、令眾人滿意的話語——這稱為"蜜口"的補特伽羅。
什麼是瘡口心的補特伽羅？此處，某補特伽羅易怒、多憂惱，即使被稍微責備也會生氣、發怒、惱怒、敵對，顯露出憤怒、瞋恚和不滿。就像一個惡瘡被木棒或陶片觸碰時會更多地流出膿液一樣，同樣地，此處某補特伽羅易怒、多憂惱，即使被稍微責備也會生氣、發怒、惱怒、敵對，顯露出憤怒、瞋恚和不滿——這稱為"瘡口心"的補特伽羅。
什麼是閃電心的補特伽羅？此處，某補特伽羅如實了知"這是苦"，如實了知"這是苦集"，如實了知"這是苦滅"，如實了知"這是趣向苦滅之道"。就像一個有眼之人在漆黑的夜晚藉助閃電的光芒看見形色一樣，同樣地，此處某補特伽羅如實了知"這是苦"，如實了知"這是苦集"，如實了知"這是苦滅"，如實了知"這是趣向苦滅之道"——這稱為"閃電心"的補特伽羅。
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』』.
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』』.
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』』.
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』』.
Katamo ca puggalo avakujjapañño? Idhekacco puggalo ārāmaṃ gantā [gato (sī.), gantvā (syā.)] hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya [dhammassavanāya (syā.)]. 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 [nikujjo (syā.) a. ni. 3.30] 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』』.
什麼是金剛心的補特伽羅？此處，某補特伽羅因煩惱滅盡而獲得無煩惱的心解脫、慧解脫，于現法中自證知、證悟、成就而住。就像沒有任何寶石或巖石能夠擊破金剛一樣，同樣地，此處某補特伽羅因煩惱滅盡而獲得無煩惱的心解脫、慧解脫，于現法中自證知、證悟、成就而住——這稱為"金剛心"的補特伽羅。
什麼是盲目的補特伽羅？此處，某補特伽羅沒有那樣的眼睛，以那樣的眼睛能獲得未獲得的財富，或使已獲得的財富增長；他也沒有那樣的眼睛，以那樣的眼睛能知道善不善法，有罪無罪法，低劣殊勝法，黑白相對應法——這稱為"盲目"的補特伽羅。
什麼是獨眼的補特伽羅？此處，某補特伽羅有那樣的眼睛，以那樣的眼睛能獲得未獲得的財富，或使已獲得的財富增長；但他沒有那樣的眼睛，以那樣的眼睛能知道善不善法，有罪無罪法，低劣殊勝法，黑白相對應法——這稱為"獨眼"的補特伽羅。
什麼是雙眼的補特伽羅？此處，某補特伽羅有那樣的眼睛，以那樣的眼睛能獲得未獲得的財富，或使已獲得的財富增長；他也有那樣的眼睛，以那樣的眼睛能知道善不善法，有罪無罪法，低劣殊勝法，黑白相對應法——這稱為"雙眼"的補特伽羅。
什麼是倒置慧的補特伽羅？此處，某補特伽羅經常前往精舍親近比丘聽法。比丘們為他說法，開示初善、中善、后善，有義有文的完整清凈梵行。他坐在那個座位上時，對那個開示既不注意開頭，也不注意中間，也不注意結尾。從那個座位起身後，對那個開示也既不注意開頭，也不注意中間，也不注意結尾。就像一個倒置的水罐，倒入的水會流出而不會停留；同樣地，此處某補特伽羅經常前往精舍親近比丘聽法。比丘們為他說法，開示初善、中善、后善，有義有文的完整清凈梵行。他坐在那個座位上時，對那個開示既不注意開頭，也不注意中間，也不注意結尾。從那個座位起身後，對那個開示也既不注意開頭，也不注意中間，也不注意結尾——這稱為"倒置慧"的補特伽羅。
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 [tilataṇḍulā (ka.) a. ni. 3.30] 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 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』』.
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』』.
Katamo ca puggalo kāmesu ca bhavesu ca avītarāgo? Sotāpannasakadāgāmino – ime vuccanti puggalā 『『kāmesu ca bhavesu ca avītarāgā』』.
Katamo ca puggalo kāmesu vītarāgo, bhavesu avītarāgo? Anāgāmī – ayaṃ vuccati puggalo 『『kāmesu vītarāgo, bhavesu avītarāgo』』.
Katamo ca puggalo kāmesu ca bhavesu ca vītarāgo? Arahā – ayaṃ vuccati puggalo 『『kāmesu ca bhavesu ca vītarāgo』』.
什麼是膝上慧的補特伽羅？此處，某補特伽羅經常前往精舍親近比丘聽法。比丘們為他說法，開示初善、中善、后善，有義有文的完整清凈梵行。他坐在那個座位上時，對那個開示注意開頭，注意中間，也注意結尾。但從那個座位起身後，對那個開示既不注意開頭，也不注意中間，也不注意結尾。就像一個人的膝上放滿了各種零食——芝麻、米、甜餅、棗子，他從座位起身時因忘念而散落；同樣地，此處某補特伽羅經常前往精舍親近比丘聽法。比丘們為他說法，開示初善、中善、后善，有義有文的完整清凈梵行。他坐在那個座位上時，對那個開示注意開頭，注意中間，也注意結尾。但從那個座位起身後，對那個開示既不注意開頭，也不注意中間，也不注意結尾——這稱為"膝上慧"的補特伽羅。
什麼是廣慧的補特伽羅？此處，某補特伽羅經常前往精舍親近比丘聽法。比丘們為他說法，開示初善、中善、后善，有義有文的完整清凈梵行。他坐在那個座位上時，對那個開示注意開頭，注意中間，也注意結尾。從那個座位起身後，對那個開示也注意開頭，注意中間，也注意結尾。就像一個正置的水罐，倒入的水會停留而不會流出；同樣地，此處某補特伽羅經常前往精舍親近比丘聽法。比丘們為他說法，開示初善、中善、后善，有義有文的完整清凈梵行。他坐在那個座位上時，對那個開示注意開頭，注意中間，也注意結尾。從那個座位起身後，對那個開示也注意開頭，注意中間，也注意結尾——這稱為"廣慧"的補特伽羅。
什麼是對欲界和有界都未離貪的補特伽羅？須陀洹和斯陀含——這些稱為"對欲界和有界都未離貪"的補特伽羅。
什麼是對欲界已離貪，對有界未離貪的補特伽羅？阿那含——這稱為"對欲界已離貪，對有界未離貪"的補特伽羅。
什麼是對欲界和有界都已離貪的補特伽羅？阿羅漢——這稱為"對欲界和有界都已離貪"的補特伽羅。
Katamo 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』』.
Katamo ca puggalo pathavilekhūpamo? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Seyyathāpi nāma pathaviyā [paṭhaviyā (sī. syā.)] 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』』.
Katamo ca puggalo udakalekhūpamo? Idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṃsandatimeva [… ceva (syā.) a. ni. 3.133] sandhiyatimeva [… ceva (syā.) a. ni. 3.133] sammodatimeva [… ceva (syā.) a. ni. 3.133]. 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』』.
什麼是石碑相似的補特伽羅？此處，某補特伽羅經常發怒。他的憤怒長久地持續。就像石碑上的刻痕不易因風或水而消退，長久保持；同樣地，此處某補特伽羅經常發怒。他的憤怒長久地持續——這稱為"石碑相似"的補特伽羅。
什麼是大地相似的補特伽羅？此處，某補特伽羅經常發怒。他的憤怒不久就消退。就像大地上的刻痕容易因風或水而消退，不久保持；同樣地，此處某補特伽羅經常發怒。他的憤怒不久就消退——這稱為"大地相似"的補特伽羅。
什麼是水相似的補特伽羅？此處，某補特伽羅即使被稱為粗暴、被稱為強硬、被稱為無心，仍然只是與人相交、相合、相契合。就像水中的刻痕容易消退，不久保持；同樣地，此處某補特伽羅即使被稱為粗暴、被稱為強硬、被稱為無心，仍然只是與人相交、相合、相契合——這稱為"水相似"的補特伽羅。
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 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.

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.

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.

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.

Evamevaṃ 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 [yesaṃ kho pana (sabbattha) a. ni.

此中，什麼是三種布料相似的補特伽羅？三種布料：新布料色澤不好、觸感不好、價值低；中等布料色澤不好、觸感不好、價值低；舊布料色澤不好、觸感不好、價值低。舊布料被用來擦鍋或扔到垃圾堆。同樣地，比丘中有三種布料相似的補特伽羅存在。哪三種？即使是新比丘，如果破戒、惡法，這是他的色澤不好。就像那布料色澤不好，這個人也是如此。那些親近、交往、隨從他，效仿他見解的人，長久以來對他們不利、痛苦。這是他的觸感不好。就像那布料觸感不好，這個人也是如此。他接受衣服、飲食、住處、病人用藥資具，對施主來說不會有大果報、大利益。這是他的價值低。就像那布料價值低，這個人也是如此。即使是中等比丘......即使是長老比丘，如果破戒、惡法，這是他的色澤不好。就像那布料色澤不好，這個人也是如此。那些親近、交往、隨從他，效仿他見解的人，長久以來對他們不利、痛苦。這是他的觸感不好。就像那布料觸感不好，這個人也是如此。他接受衣服、飲食、住處、病人用藥資具，對施主來說不會有大果報、大利益。這是他的價值低。就像那布料價值低，這個人也是如此。如果這樣的長老比丘在僧團中發言，其他比丘會這樣對他說："你這個愚蠢無知的人說什麼呢，你還以為自己有資格發言嗎？"他因此生氣不悅，說出不當的話，僧團因此將他擯除，就像把布料扔到垃圾堆一樣。這就是比丘中存在的三種布料相似的補特伽羅。
此中，什麼是三種迦屍衣相似的補特伽羅？三種迦屍衣：新迦屍衣色澤好、觸感好、價值高；中等迦屍衣色澤好、觸感好、價值高；舊迦屍衣色澤好、觸感好、價值高。即使是舊迦屍衣也被用來包裹珠寶或放入香盒中。同樣地，比丘中有三種迦屍衣相似的補特伽羅存在。哪三種？即使是新比丘，如果持戒、有善法，這是他的色澤好。就像那迦屍衣色澤好，這個人也是如此。那些親近、交往、隨從他，效仿他見解的人，長久以來對他們有利、快樂。這是他的觸感好。就像那迦屍衣觸感好，這個人也是如此。他接受衣服、飲食、住處、病人用藥資具，對施主來說會有大果報、大利益。這是他的價值高。就像那迦屍衣價值高，這個人也是如此。

3.100] paṭiggaṇhāti [patigaṇhāti (sī.) rūpasiddhiṭīkāya pana sameti] cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya. Seyyathāpi taṃ kāsikavatthaṃ mahagghaṃ, tathūpamo ayaṃ puggalo.

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.

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.

Katamo ca puggalo suppameyyo? Idhekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākaṭindriyo – ayaṃ vuccati puggalo 『『suppameyyo』』.
Katamo ca puggalo duppameyyo? Idhekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo – ayaṃ vuccati puggalo 『『duppameyyo』』.
Katamo ca puggalo appameyyo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati – ayaṃ vuccati puggalo 『『appameyyo』』.
Katamo ca puggalo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo hīno hoti sīlena samādhinā paññāya. Evarūpo puggalo na sevitabbo na bhajitabbo na payirupāsitabbo, aññatra anuddayā aññatra anukampā.
Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sadiso hoti sīlena samādhinā paññāya. Evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. 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 [pavattanī (sī.) a. ni. 3.26] bhavissati; paññāsāmaññagatānaṃ sataṃ paññākathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissatī』』ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

3.100] 他接受衣物、飲食、住處、病人用藥資具，對施主來說會有大果報、大利益。這是他的價值高。就像那迦屍衣高價值，這個人也是如此。即使是中等比丘……即使是長老比丘，如果持戒、有善法，這是他的色澤好。就像那迦屍衣色澤好，這個人也是如此。那些親近、交往、隨從他，效仿他見解的人，長久以來對他們有利、快樂。這是他的觸感好。就像那迦屍衣觸感好，這個人也是如此。他接受衣物、飲食、住處、病人用藥資具，對施主來說會有大果報、大利益。這是他的價值高。就像那迦屍衣高價值，這個人也是如此。如果這樣的長老比丘在僧團中發言，其他比丘會這樣對他說：「尊敬的長老，您說的真是少見，您在說法和戒律。」他的言辭就像被拋棄的迦屍衣一樣。他們中存在三種迦屍衣相似的補特伽羅。 118. 什麼是善說的補特伽羅？此處，某補特伽羅是高傲的、輕浮的、口齒伶俐的、說話散亂的、愚昧的、無意識的、心不專注的、心神不寧的、感官不受控——這稱為"善說"的補特伽羅。 119. 什麼是惡說的補特伽羅？此處，某補特伽羅是沉穩的、不輕浮的、不急躁的、不喧囂的、說話謹慎的、心思專注的、意識清醒的、心境穩定的、感官受控——這稱為"惡說"的補特伽羅。 120. 什麼是無量的補特伽羅？此處，某補特伽羅因斷除煩惱而獲得無煩惱的心靈解脫、智慧解脫，親自體驗、證悟並安住于現法——這稱為"無量"的補特伽羅。 121. 什麼是不可接觸、不應親近、不應隨侍的補特伽羅？此處，某補特伽羅因無德而低劣，缺乏戒、定、慧。這樣的補特伽羅不可接觸、不應親近、不應隨侍，除非是出於憐憫，除非是出於同情。 122. 什麼是應接觸、應親近、應隨侍的補特伽羅？此處，某補特伽羅因具備戒、定、慧而相似。這樣的補特伽羅應接觸、應親近、應隨侍。為什麼呢？「對於具備戒的眾生，戒的教導不會缺乏，且會順暢、且會流暢；對於具備定的眾生，定的教導不會缺乏，且會順暢、且會流暢；對於具備慧的眾生，慧的教導不會缺乏，且會順暢、且會流暢。」因此，這樣的補特伽羅應接觸、應親近、應隨侍。

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.
Katamo ca puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. 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.
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 me kareyyā』』ti! Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
什麼樣的補特伽羅應當被尊重、接觸、親近？此處，某補特伽羅因具備戒、定、慧而優越。這樣的補特伽羅應當被尊重、接觸、親近。為什麼呢？「我將補足未圓滿的戒法，圓滿的戒法我將在各處給予智慧的幫助；我將補足未圓滿的定法，圓滿的定法我將在各處給予智慧的幫助；我將補足未圓滿的智慧，圓滿的智慧我將在各處給予智慧的幫助。」因此，這樣的補特伽羅應當被尊重、接觸、親近。
什麼樣的補特伽羅應當被厭惡、不應接觸、不應親近、不應隨侍？此處，某補特伽羅是破戒的、惡法的、不潔的、行為粗鄙的、隱藏惡行的、非沙門的、被稱為沙門的、非梵行的、被稱為梵行的、內心骯髒的、沉迷於貪慾的。這樣的補特伽羅應當被厭惡、不應接觸、不應親近、不應隨侍。為什麼呢？雖然這樣的補特伽羅不被視為惡道，但惡名卻會升起：「惡友、惡人、惡同伴、惡的伴侶。」就像蛇即使沒有咬人，仍會讓人感到害怕；同樣地，雖然這樣的補特伽羅不被視為惡道，但惡名卻會升起：「惡友、惡人、惡同伴、惡的伴侶！」因此，這樣的補特伽羅應當被厭惡、不應接觸、不應親近、不應隨侍。
什麼樣的補特伽羅應當被關注、不應接觸、不應親近、不應隨侍？此處，某補特伽羅是易怒的、好爭吵的，稍微被觸及就會辱罵、發怒、痛苦不堪，表現出憤怒和怨恨。就像惡劣的木材被撞擊時會發出強烈的聲音；同樣地，此處某補特伽羅是易怒的、好爭吵的，稍微被觸及就會辱罵、發怒、痛苦不堪，表現出憤怒和怨恨。就像某種水果被撞擊時會發出刺耳的聲音；同樣地，此處某補特伽羅是易怒的、好爭吵的，稍微被觸及就會辱罵、發怒、痛苦不堪，表現出憤怒和怨恨。就像污水井被撞擊時會散發出惡臭；同樣地，此處某補特伽羅是易怒的、好爭吵的，稍微被觸及就會辱罵、發怒、痛苦不堪，表現出憤怒和怨恨；這樣的補特伽羅應當被關注、不應接觸、不應親近、不應隨侍。為什麼呢？「即使有人罵我、侮辱我，也不會對我造成任何傷害！」因此，這樣的補特伽羅應當被關注、不應接觸、不應親近、不應隨侍。
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.
Katamo ca puggalo sīlesu paripūrakārī, samādhismiṃ mattaso kārī, paññāya mattaso kārī? Sotāpannasakadāgāmino – ime vuccanti puggalā sīlesu paripūrakārino, samādhismiṃ mattaso kārino, paññāya mattaso kārino.
Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī? Anāgāmī – ayaṃ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī.
Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī? Arahā – ayaṃ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī.
Tattha katame tayo satthāro? Idhekacco satthā kāmānaṃ pariññaṃ paññapeti [paññāpeti (sī. syā.)], 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.

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 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.

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.

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.

Tikaniddeso.

Catukkapuggalapaññatti
什麼樣的補特伽羅應當被接觸、親近、隨侍？此處，某補特伽羅是具備戒律的、善法的——這樣的補特伽羅應當被接觸、親近、隨侍。為什麼呢？雖然這樣的補特伽羅不被視為惡道，但善名卻會升起：「善友、善人、善同伴、善的伴侶！」因此，這樣的補特伽羅應當被接觸、親近、隨侍。
什麼樣的補特伽羅在戒律上是圓滿的，在定上是適度的，在智慧上是適度的？入流者和預流者——這些被稱為在戒律上是圓滿的、在定上是適度的、在智慧上是適度的補特伽羅。
什麼樣的補特伽羅在戒律上是圓滿的，在定上也是圓滿的，在智慧上是適度的？無漏者——這被稱為在戒律上是圓滿的、在定上也是圓滿的、在智慧上是適度的補特伽羅。
什麼樣的補特伽羅在戒律上是圓滿的，在定上也是圓滿的，在智慧上也是圓滿的？阿羅漢——這被稱為在戒律上是圓滿的、在定上也是圓滿的、在智慧上也是圓滿的補特伽羅。
此中，什麼是三種導師？此處，某導師對慾望的理解是清晰的，對色法的理解是不清晰的，對感覺的理解也是不清晰的。在這裡，某導師對慾望的理解是清晰的，對色法的理解是清晰的，對感覺的理解是不清晰的。在這裡，某導師對慾望的理解是清晰的，對色法的理解是清晰的，對感覺的理解也是清晰的。在此，若此導師對慾望的理解是清晰的，對色法的理解是不清晰的，對感覺的理解也是不清晰的，那麼此導師可被視為獲得色界的禪定。若此導師對慾望的理解是清晰的，對色法的理解是清晰的，對感覺的理解是不清晰的，那麼此導師可被視為獲得無色界的禪定。若此導師對慾望、色法和感覺的理解都是清晰的，那麼此導師可被視為正覺的導師。這三種導師。
此中，還有三種其他的導師？此處，某導師對現法的理解是清晰的，對未來法的理解也是清晰的。在這裡，某導師對現法的理解是清晰的，但對未來法的理解是不清晰的。在這裡，某導師對現法的理解是清晰的，但對未來法的理解也是不清晰的。在此，若此導師對現法的理解是清晰的，對未來法的理解也是清晰的，那麼此導師可被視為永恒論者。若此導師對現法的理解是清晰的，但對未來法的理解是不清晰的，那麼此導師可被視為斷滅論者。若此導師對現法的理解是不清晰的，對未來法的理解也是不清晰的，那麼此導師可被視為正覺的導師。這三種其他的導師。三項簡述。四類補特伽羅的定義。
Katamo ca puggalo asappuriso? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti – ayaṃ vuccati puggalo 『『asappuriso』』.
Katamo ca puggalo asappurisena asappurisataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti , 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』』.
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』』.
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』』.
Katamo ca puggalo pāpo? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco [pisuṇāvāco] hoti, pharusavāco [pharusāvāco (sī.) dī. ni. 3.115] hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi [micchādiṭṭhī (ka.)] hoti – ayaṃ vuccati puggalo 『『pāpo』』.
Katamo ca puggalo pāpena pāpataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā 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』』.
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 [sammādiṭṭhī (ka.)] hoti – ayaṃ vuccati puggalo 『『kalyāṇo』』.
什麼是非善人？此處，某人是殺生者、不與取者、邪淫者、妄語者、飲酒放逸者——這被稱為"非善人"。
什麼是比非善人更非善的人？此處，某人自己殺生，也教唆他人殺生；自己不與取，也教唆他人不與取；自己邪淫，也教唆他人邪淫；自己妄語，也教唆他人妄語；自己飲酒放逸，也教唆他人飲酒放逸——這被稱為"比非善人更非善的人"。
什麼是善人？此處，某人遠離殺生、遠離不與取、遠離邪淫、遠離妄語、遠離飲酒放逸——這被稱為"善人"。
什麼是比善人更善的人？此處，某人自己遠離殺生，也教導他人遠離殺生；自己遠離不與取，也教導他人遠離不與取；自己遠離邪淫，也教導他人遠離邪淫；自己遠離妄語，也教導他人遠離妄語；自己遠離飲酒放逸，也教導他人遠離飲酒放逸——這被稱為"比善人更善的人"。
什麼是惡人？此處，某人是殺生者、不與取者、邪淫者、妄語者、兩舌者、惡口者、綺語者、貪婪者、瞋恨者、邪見者——這被稱為"惡人"。
什麼是比惡人更惡的人？此處，某人自己殺生，也教唆他人殺生；自己不與取，也教唆他人不與取；自己邪淫，也教唆他人邪淫；自己妄語，也教唆他人妄語；自己兩舌，也教唆他人兩舌；自己惡口，也教唆他人惡口；自己綺語，也教唆他人綺語；自己貪婪，也教唆他人貪婪；自己瞋恨，也教唆他人瞋恨；自己邪見，也教唆他人邪見——這被稱為"比惡人更惡的人"。
什麼是賢善人？此處，某人遠離殺生、遠離不與取、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、不瞋恨、具正見——這被稱為"賢善人"。
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 sammādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo 『『kalyāṇena kalyāṇataro』』.
Katamo ca puggalo pāpadhammo? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti…pe… micchādiṭṭhi hoti – ayaṃ vuccati puggalo 『『pāpadhammo』』.
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』』.
Katamo ca puggalo kalyāṇadhammo? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti…pe… samādiṭṭhi hoti – ayaṃ vuccati puggalo 『『kalyāṇadhammo』』.
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』』.
Katamo ca puggalo sāvajjo? Idhekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti – ayaṃ vuccati puggalo 『『sāvajjo』』.
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』』.
Katamo 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』』.
Katamo ca puggalo anavajjo? Idhekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti – ayaṃ vuccati puggalo 『『anavajjo』』.
Katamo ca puggalo ugghaṭitaññū? Yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti – ayaṃ vuccati puggalo 『『ugghaṭitaññū』』.
什麼是善法更善的人？此處，某補特伽羅自己遠離殺生，也教導他人遠離殺生；自己遠離不與取，也教導他人遠離不與取；自己遠離邪淫，也教導他人遠離邪淫；自己遠離妄語，也教導他人遠離妄語；自己遠離兩舌，也教導他人遠離兩舌；自己遠離惡口，也教導他人遠離惡口；自己遠離綺語，也教導他人遠離綺語；自己不貪婪，也教導他人不貪婪；自己不瞋恨，也教導他人不瞋恨；自己具正見，也教導他人具正見——這被稱為"善法更善的人"。
什麼是惡法？此處，某補特伽羅是殺生者、不與取者……邪見者——這被稱為"惡法"。
什麼是比惡法更惡法的人？此處，某補特伽羅自己是殺生者，也教唆他人殺生；自己不與取，也教唆他人不與取……自己是邪見者，也教唆他人是邪見者——這被稱為"比惡法更惡法的人"。
什麼是善法？此處，某補特伽羅遠離殺生、遠離不與取……具正見——這被稱為"善法"。
什麼是比善法更善法的人？此處，某補特伽羅自己遠離殺生，也教導他人遠離殺生……自己具正見，也教導他人具正見——這被稱為"比善法更善法的人"。
什麼是有過失的人？此處，某補特伽羅在身體行為上有過失，在言語行為上有過失，在意念行為上有過失——這被稱為"有過失的人"。
什麼是多過失的人？此處，某補特伽羅在身體行為上有很多過失，少有無過失；在言語行為上有很多過失，少有無過失；在意念行為上有很多過失，少有無過失——這被稱為"多過失的人"。
什麼是少過失的人？此處，某補特伽羅在身體行為上有少量無過失，在言語行為上有少量無過失，在意念行為上有少量無過失——這被稱為"少過失的人"。
什麼是無過失的人？此處，某補特伽羅在身體行為上沒有過失，在言語行為上沒有過失，在意念行為上沒有過失——這被稱為"無過失的人"。
什麼是通達真理的人？此人對法的理解在覺醒時顯現——這被稱為"通達真理的人"。
Katamo ca puggalo vipañcitaññū? Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti – ayaṃ vuccati puggalo 『『vipañcitaññū』』.
Katamo ca puggalo neyyo? Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato evaṃ anupubbena dhammābhisamayo hoti – ayaṃ vuccati puggalo 『『neyyo』』.
Katamo ca puggalo padaparamo? Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti – ayaṃ vuccati puggalo 『『padaparamo』』.
Katamo ca puggalo yuttappaṭibhāno [yuttapaṭibhāṇo (syā.) a. ni. 4.132] no muttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno yuttaṃ vadati no sīghaṃ – ayaṃ vuccati puggalo 『『yuttappaṭibhāno no muttappaṭibhāno』』.
Katamo ca puggalo muttappaṭibhāno no yuttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno sīghaṃ vadati no yuttaṃ – ayaṃ vuccati puggalo 『『muttappaṭibhāno no yuttappaṭibhāno』』.
Katamo ca puggalo yuttappaṭibhāno ca muttappaṭibhāno ca? Idhekacco puggalo pañhaṃ puṭṭho samāno yuttañca vadati sīghañca – ayaṃ vuccati puggalo 『『yuttappaṭibhāno ca muttappaṭibhāno ca』』.
Katamo ca puggalo neva yuttappaṭibhāno no muttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno neva yuttaṃ vadati no sīghaṃ – ayaṃ vuccati, puggalo 『『neva yuttappaṭibhāno no muttappaṭibhāno』』.
Tattha katame cattāro dhammakathikā puggalā? Idhekacco dhammakathiko appañca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

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

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

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

什麼是詳細理解的人？此人對法的理解在簡略說明被詳細解釋時顯現——這被稱為"詳細理解的人"。
什麼是可引導的人？此人對法的理解是通過聽聞、詢問、如理作意、親近善友、交往善友、隨侍善友而逐漸顯現的——這被稱為"可引導的人"。
什麼是文字為極的人？此人雖然多聞、多說、多記、多誦，但在此生中不能對法有所理解——這被稱為"文字為極的人"。
什麼是適當應答而非迅速應答的人？此處，某人被問及問題時，回答得恰當但不迅速——這被稱為"適當應答而非迅速應答的人"。
什麼是迅速應答而非適當應答的人？此處，某人被問及問題時，回答得迅速但不恰當——這被稱為"迅速應答而非適當應答的人"。
什麼是既適當應答又迅速應答的人？此處，某人被問及問題時，回答得既恰當又迅速——這被稱為"既適當應答又迅速應答的人"。
什麼是既不適當應答又不迅速應答的人？此處，某人被問及問題時，回答既不恰當又不迅速——這被稱為"既不適當應答又不迅速應答的人"。
此中，什麼是四種說法者？此處，某說法者說得少且不連貫，聽眾也不善於辨別連貫與否。這樣的說法者在這樣的聽眾中被稱為說法者。此處，某說法者說得少但連貫，聽眾善於辨別連貫與否。這樣的說法者在這樣的聽眾中被稱為說法者。此處，某說法者說得多但不連貫，聽眾不善於辨別連貫與否。這樣的說法者在這樣的聽眾中被稱為說法者。此處，某說法者說得多且連貫，聽眾善於辨別連貫與否。這樣的說法者在這樣的聽眾中被稱為說法者。這四種是"說法者"。
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 ? Gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā.

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.

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.

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.

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.

Ime cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.

此中，什麼是四種如雲的補特伽羅？四種如雲者——吼叫者而不下雨、下雨而不吼叫、吼叫且下雨、既不吼叫也不下雨。如此，這四種如雲的補特伽羅在世間存在。哪四種？吼叫者而不下雨、下雨而不吼叫、吼叫且下雨、既不吼叫也不下雨。如何補特伽羅是吼叫而不下雨？此處，某補特伽羅是說話者，而不是做事者。這樣，補特伽羅是吼叫而不下雨。就像那云是吼叫而不下雨，這樣的補特伽羅。如何補特伽羅是下雨而不吼叫？此處，某補特伽羅是做事者，而不是說話者。這樣，補特伽羅是下雨而不吼叫。就像那云是下雨而不吼叫，這樣的補特伽羅。如何補特伽羅既吼叫又下雨？此處，某補特伽羅是說話者且是做事者。這樣，補特伽羅既吼叫又下雨。就像那云既吼叫又下雨，這樣的補特伽羅。如何補特伽羅既不吼叫也不下雨？此處，某補特伽羅既不說話也不做事。這樣，補特伽羅既不吼叫也不下雨。就像那云既不吼叫也不下雨，這樣的補特伽羅。這四種如雲的補特伽羅在世間存在。
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.

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 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.

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.

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.

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.

Ime cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ.

Tattha katame cattāro ambūpamā puggalā? Cattāri ambāni – āmaṃ pakkavaṇṇi [pakkavaṇṇī], pakkaṃ āmavaṇṇi [āmavaṇṇī (syā. ka.) a. ni.
此中，什麼是四種如鼠的補特伽羅？四種如鼠者——是做事者而不說話、是說話者而不做事、是做事且說話者、既不做事也不說話。如此，這四種如鼠的補特伽羅在世間存在。哪四種？是做事者而不說話、是說話者而不做事、是做事且說話者、既不做事也不說話。如何補特伽羅是做事而不說話？此處，某補特伽羅理解法——經文、頌、解釋、歌、如是說、故事、奇妙法、非凡法。他對「這是苦」如實不知，對「這是苦的起因」如實不知，對「這是苦的滅盡」如實不知，對「這是通往苦滅的道路」如實不知。這樣，補特伽羅是做事而不說話。就像那鼠是做事而不說話，這樣的補特伽羅。如何補特伽羅是說話而不做事？此處，某補特伽羅不理解法——經文、頌、解釋、歌、如是說、故事、奇妙法、非凡法。他對「這是苦」如實知道，對「這是苦的起因」如實知道，對「這是苦的滅盡」如實知道，對「這是通往苦滅的道路」如實知道。這樣，補特伽羅是說話而不做事。就像那鼠是說話而不做事，這樣的補特伽羅。如何補特伽羅既做事又說話？此處，某補特伽羅理解法——經文、頌、解釋、歌、如是說、故事、奇妙法、非凡法。他對「這是苦」如實知道，對「這是苦的起因」如實知道，對「這是苦的滅盡」如實知道，對「這是通往苦滅的道路」如實知道。這樣，補特伽羅既做事又說話。就像那鼠既做事又說話，這樣的補特伽羅。如何補特伽羅既不做事也不說話？此處，某補特伽羅不理解法——經文、頌、解釋、歌、如是說、故事、奇妙法、非凡法。他對「這是苦」如實不知，對「這是苦的起因」如實不知，對「這是苦的滅盡」如實不知，對「這是通往苦滅的道路」如實不知。這樣，補特伽羅既不做事也不說話。就像那鼠既不做事也不說話，這樣的補特伽羅。這四種如鼠的補特伽羅在世間存在。
此中，什麼是四種如果的補特伽羅？四種如果者——成熟者、成熟的果實。

4.105], āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi. Evamevaṃ cattārome ambūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

Kathañca puggalo āmo hoti pakkavaṇṇī? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ [sammiñjitaṃ (sī. syā.)] 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.

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.

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.

Kathañca puggalo pakko hoti pakkavaṇṇī? 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 pakko hoti pakkavaṇṇī. Seyyathāpi taṃ ambaṃ pakkaṃ pakkavaṇṇi, tathūpamo ayaṃ puggalo.

Ime cattāro ambūpamā puggalā santo saṃvijjamānā lokasmiṃ.

看起來成熟而未成熟、看起來未成熟而成熟、看起來未成熟且未成熟、看起來成熟且成熟。如此，這四種如果的補特伽羅在世間存在。哪四種？看起來成熟而未成熟、看起來未成熟而成熟、看起來未成熟且未成熟、看起來成熟且成熟。如何補特伽羅是看起來成熟而未成熟？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都很莊嚴。他對"這是苦"如實不知，對"這是苦的起因"如實不知，對"這是苦的滅盡"如實不知，對"這是通往苦滅的道路"如實不知。這樣，補特伽羅是看起來成熟而未成熟。就像那果實看起來成熟而未成熟，這樣的補特伽羅。如何補特伽羅是看起來未成熟而成熟？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都不莊嚴。他對"這是苦"如實知道，對"這是苦的起因"如實知道，對"這是苦的滅盡"如實知道，對"這是通往苦滅的道路"如實知道。這樣，補特伽羅是看起來未成熟而成熟。就像那果實看起來未成熟而成熟，這樣的補特伽羅。如何補特伽羅是看起來未成熟且未成熟？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都不莊嚴。他對"這是苦"如實不知……對"這是通往苦滅的道路"如實不知。這樣，補特伽羅是看起來未成熟且未成熟。就像那果實看起來未成熟且未成熟，這樣的補特伽羅。如何補特伽羅是看起來成熟且成熟？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都很莊嚴。他對"這是苦"如實知道……對"這是通往苦滅的道路"如實知道。這樣，補特伽羅是看起來成熟且成熟。就像那果實看起來成熟且成熟，這樣的補特伽羅。這四種如果的補特伽羅在世間存在。

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.

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.

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.

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.

Kathañca puggalo pūro hoti pihito? 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 pūro hoti pihito. Seyyathāpi so kumbho pūro pihito, tathūpamo ayaṃ puggalo. Ime cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ.

此中，什麼是四種如瓶的補特伽羅？四種瓶——空而封閉、滿而開放、空而開放、滿而封閉。如此，這四種如瓶的補特伽羅在世間存在。哪四種？空而封閉、滿而開放、空而開放、滿而封閉。如何補特伽羅是空而封閉？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都很莊嚴。他對"這是苦"如實不知……對"這是通往苦滅的道路"如實不知。這樣，補特伽羅是空而封閉。就像那瓶子空而封閉，這樣的補特伽羅。如何補特伽羅是滿而開放？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都不莊嚴。他對"這是苦"如實知道……對"這是通往苦滅的道路"如實知道。這樣，補特伽羅是滿而開放。就像那瓶子滿而開放，這樣的補特伽羅。如何補特伽羅是空而開放？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都不莊嚴。他對"這是苦"如實不知……對"這是通往苦滅的道路"如實不知。這樣，補特伽羅是空而開放。就像那瓶子空而開放，這樣的補特伽羅。如何補特伽羅是滿而封閉？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都很莊嚴。他對"這是苦"如實知道……對"這是通往苦滅的道路"如實知道。這樣，補特伽羅是滿而封閉。就像那瓶子滿而封閉，這樣的補特伽羅。這四種如瓶的補特伽羅在世間存在。
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.

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.

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.

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 nappajānāti. Evaṃ puggalo uttāno hoti uttānobhāso. Seyyathāpi so udakarahado uttāno uttānobhāso, tathūpamo ayaṃ puggalo.

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.

Tattha katame cattāro balībaddūpamā puggalā? Cattāro balībaddā [balibaddhā (syā.)] – sakagavacaṇḍo [sagavacaṇḍo (ka. sī.) a. ni.
此中，什麼是四種如水池的補特伽羅？四種水池——淺而看似深、深而看似淺、淺而看似淺、深而看似深。如此，這四種如水池的補特伽羅在世間存在。哪四種？淺而看似深、深而看似淺、淺而看似淺、深而看似深。如何補特伽羅是淺而看似深？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都很莊嚴。他對"這是苦"如實不知……對"這是通往苦滅的道路"如實不知。這樣，補特伽羅是淺而看似深。就像那水池淺而看似深，這樣的補特伽羅。如何補特伽羅是深而看似淺？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都不莊嚴。他對"這是苦"如實知道……對"這是通往苦滅的道路"如實知道。這樣，補特伽羅是深而看似淺。就像那水池深而看似淺，這樣的補特伽羅。如何補特伽羅是淺而看似淺？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都不莊嚴。他對"這是苦"如實不知……對"這是通往苦滅的道路"如實不知。這樣，補特伽羅是淺而看似淺。就像那水池淺而看似淺，這樣的補特伽羅。如何補特伽羅是深而看似深？此處，某補特伽羅的行走、回來、觀看、環顧、彎曲、伸展、持僧伽梨衣缽都很莊嚴。他對"這是苦"如實知道……對"這是通往苦滅的道路"如實知道。這樣，補特伽羅是深而看似深。就像那水池深而看似深，這樣的補特伽羅。這四種如水池的補特伽羅在世間存在。
此中，什麼是四種如公牛的補特伽羅？四種公牛——對自己的牛群兇暴。

4.108] 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.

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.

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.

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

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.

Tattha katame cattāro āsīvisūpamā puggalā? Cattāro āsīvisā [āsivisā (syā.)] – 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.

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.

Kathañca puggalo ghoraviso hoti no āgataviso? Idhekacco puggalo naheva kho [neva kho (sī.) a. ni. 4.110] abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo ghoraviso hoti, no āgataviso. Seyyathāpi so āsīviso ghoraviso no āgataviso, tathūpamo ayaṃ puggalo.

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 so āsīviso āgataviso ca ghoraviso ca, tathūpamo ayaṃ puggalo.

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.

1. 此中，什麼是四種如公牛的補特伽羅？四種公牛——自家公牛不是外家的公牛，外家的公牛不是自家公牛，自家公牛與外家的公牛，既不是自家公牛也不是外家的公牛。如此，這四種如公牛的補特伽羅在世間存在。哪四種？自家公牛不是外家的公牛，外家的公牛不是自家公牛，自家公牛與外家的公牛，既不是自家公牛也不是外家的公牛。如何補特伽羅是自家公牛而不是外家的公牛？此處，某補特伽羅對自己的群體是威脅，而不是對他人的群體。這樣，補特伽羅是自家公牛而不是外家的公牛。就像那公牛是自家公牛而不是外家的公牛，這樣的補特伽羅。如何補特伽羅是外家的公牛而不是自家公牛？此處，某補特伽羅對他人的群體是威脅，而不是對自己的群體。這樣，補特伽羅是外家的公牛而不是自家公牛。就像那公牛是外家的公牛而不是自家公牛，這樣的補特伽羅。如何補特伽羅是自家公牛且是外家的公牛？此處，某補特伽羅對自己的群體和他人的群體都是威脅。這樣，補特伽羅是自家公牛且是外家的公牛。就像那公牛是自家公牛且是外家的公牛，這樣的補特伽羅。如何補特伽羅既不是自家公牛也不是外家的公牛？此處，某補特伽羅既不是對自己的群體威脅也不是對他人的群體。這樣，補特伽羅既不是自家公牛也不是外家的公牛。就像那公牛既不是自家公牛也不是外家的公牛，這樣的補特伽羅。這四種如公牛的補特伽羅在世間存在。
此中，什麼是四種如毒蛇的補特伽羅？四種毒蛇——來者的毒蛇不是可怕的毒蛇，可怕的毒蛇不是來者的毒蛇，來者的毒蛇和可怕的毒蛇，既不是來者的毒蛇也不是可怕的毒蛇。如此，這四種如毒蛇的補特伽羅在世間存在。哪四種？來者的毒蛇不是可怕的毒蛇，可怕的毒蛇不是來者的毒蛇，來者的毒蛇和可怕的毒蛇，既不是來者的毒蛇也不是可怕的毒蛇。如何補特伽羅是來者的毒蛇而不是可怕的毒蛇？此處，某補特伽羅經常生氣。他的憤怒不久就會持續很長時間。這樣，補特伽羅是來者的毒蛇而不是可怕的毒蛇。就像那毒蛇是來者的毒蛇而不是可怕的毒蛇，這樣的補特伽羅。如何補特伽羅是可怕的毒蛇而不是來者的毒蛇？此處，某補特伽羅並不是經常生氣。他的憤怒會持續很長時間。這樣，補特伽羅是可怕的毒蛇而不是來者的毒蛇。就像那毒蛇是可怕的毒蛇而不是來者的毒蛇，這樣的補特伽羅。如何補特伽羅是來者的毒蛇且是可怕的毒蛇？此處，某補特伽羅經常生氣。他的憤怒會持續很長時間。這樣，補特伽羅是來者的毒蛇且是可怕的毒蛇。就像那毒蛇是來者的毒蛇且是可怕的毒蛇，這樣的補特伽羅。如何補特伽羅既不是來者的毒蛇也不是可怕的毒蛇？此處，某補特伽羅並不是經常生氣。他的憤怒不久就會持續很長時間。這樣，補特伽羅既不是來者的毒蛇也不是可怕的毒蛇。就像那毒蛇既不是來者的毒蛇也不是可怕的毒蛇，這樣的補特伽羅。這四種如毒蛇的補特伽羅在世間存在。
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.

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.

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.

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.

Kathañca 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.

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.

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.

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.

如何補特伽羅不經調查、不經深入就讚美不值得讚美的人？此處，某補特伽羅讚美行為不善、行為錯誤的外道和外道弟子，說"他們行為善良"，"他們行為正確"。這樣，補特伽羅不經調查、不經深入就讚美不值得讚美的人。如何補特伽羅不經調查、不經深入就誹謗值得讚美的人？此處，某補特伽羅誹謗行為善良、行為正確的佛陀和佛陀弟子，說"他們行為不善"，"他們行為錯誤"。這樣，補特伽羅不經調查、不經深入就誹謗值得讚美的人。如何補特伽羅不經調查、不經深入就對不值得尊敬的事物表示尊敬？此處，某補特伽羅對不善行、錯誤行為產生尊敬，說"這是善行"，"這是正確行為"。這樣，補特伽羅不經調查、不經深入就對不值得尊敬的事物表示尊敬。如何補特伽羅不經調查、不經深入就對值得尊敬的事物表示不尊敬？此處，某補特伽羅對善行、正確行為產生不尊敬，說"這是不善行"，"這是錯誤行為"。這樣，補特伽羅不經調查、不經深入就對值得尊敬的事物表示不尊敬。
如何補特伽羅經過調查、深入后誹謗不值得讚美的人？此處，某補特伽羅誹謗行為不善、行為錯誤的外道和外道弟子，說"他們行為不善"，"他們行為錯誤"。這樣，補特伽羅經過調查、深入后誹謗不值得讚美的人。如何補特伽羅經過調查、深入后讚美值得讚美的人？此處，某補特伽羅讚美行為善良、行為正確的佛陀和佛陀弟子，說"他們行為善良"，"他們行為正確"。這樣，補特伽羅經過調查、深入后讚美值得讚美的人。如何補特伽羅經過調查、深入后對不值得尊敬的事物表示不尊敬？此處，某補特伽羅對不善行、錯誤行為產生不尊敬，說"這是不善行"，"這是錯誤行為"。這樣，補特伽羅經過調查、深入后對不值得尊敬的事物表示不尊敬。如何補特伽羅經過調查、深入后對值得尊敬的事物表示尊敬？此處，某補特伽羅對善行、正確行為產生尊敬，說"這是善行"，"這是正確行為"。這樣，補特伽羅經過調查、深入后對值得尊敬的事物表示尊敬。
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.

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 . 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.

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.

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.

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

Katamo ca puggalo puññaphalūpajīvī no uṭṭhānaphalūpajīvī? Paranimmitavasavattī deve [paranimmitavasavattideve (sī. syā.)] upādāya tatūpari devā puññaphalūpajīvino na uṭṭhānaphalūpajīvino.

Katamo ca puggalo uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati puññato ca – ayaṃ vuccati puggalo 『『uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca』』.

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

如何補特伽羅在不值得讚美的人中讚美不值得讚美的人，而不在值得讚美的人中讚美值得讚美的人？此處，某補特伽羅既有值得讚美的，也有不值得讚美的。誰在其中不值得讚美的人說了值得讚美的人，誰在其中值得讚美的人則不說值得讚美的人。這樣，補特伽羅在不值得讚美的人中讚美不值得讚美的人，而不在值得讚美的人中讚美值得讚美的人。如何補特伽羅在值得讚美的人中讚美值得讚美的人，而不在不值得讚美的人中讚美不值得讚美的人？此處，某補特伽羅既有值得讚美的，也有不值得讚美的。誰在其中值得讚美的人說了值得讚美的人，誰在其中不值得讚美的人則不說值得讚美的人。這樣，補特伽羅在值得讚美的人中讚美值得讚美的人，而不在不值得讚美的人中讚美不值得讚美的人。如何補特伽羅在不值得讚美的人中讚美不值得讚美的人，而在值得讚美的人中讚美值得讚美的人？此處，某補特伽羅既有值得讚美的，也有不值得讚美的。誰在其中不值得讚美的人說了值得讚美的人，誰在其中值得讚美的人也說了值得讚美的人。此時，應該對他的提問進行解釋。這樣，補特伽羅在不值得讚美的人中讚美不值得讚美的人，而在值得讚美的人中讚美值得讚美的人。如何補特伽羅既不在不值得讚美的人中讚美不值得讚美的人，也不在值得讚美的人中讚美值得讚美的人？此處，某補特伽羅既有值得讚美的，也有不值得讚美的。誰在其中不值得讚美的人則不說值得讚美的人，誰在其中值得讚美的人也不說值得讚美的人。此人保持冷靜，明智地生活。這樣，補特伽羅既不在不值得讚美的人中讚美不值得讚美的人，也不在值得讚美的人中讚美值得讚美的人。
什麼樣的補特伽羅是勤奮的果實的生活，而不是善行的果實的生活？某補特伽羅在起身、努力、努力工作時，生活的來源是從事不善的，而不是善的——這被稱為「勤奮的果實的生活，而不是善行的果實的生活」。什麼樣的補特伽羅是善行的果實的生活，而不是勤奮的果實的生活？依靠天界的主宰，天神們以此為基礎，生活的果實是善的，而不是勤奮的果實的生活。什麼樣的補特伽羅既是勤奮的果實的生活，又是善行的果實的生活？某補特伽羅在起身、努力、努力工作時，生活的來源是善的——這被稱為「勤奮的果實的生活與善行的果實的生活」。什麼樣的補特伽羅既不是勤奮的果實的生活，也不是善行的果實的生活？地獄中的眾生既不是勤奮的果實的生活，也不是善行的果實的生活。
Kathañca puggalo tamo hoti tamaparāyano? Idhekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule [veṇakule (sī. syā.)] vā rathakārakule vā pukkusakule vā dalidde [daḷidde (sī.) passa aṅguttaranikāye] 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.

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.

Kathañca puggalo joti hoti tamaparāyano? 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 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.

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.

如何補特伽羅是黑暗並走向黑暗？此處，某補特伽羅出生于低賤家庭——旃陀羅家庭、獵人家庭、竹匠家庭、車匠家庭或清潔工家庭，貧窮、缺乏食物飲料，生活艱難，難以獲得食物和衣服。他長相醜陋、難看、矮小、多病，或者瞎眼、殘疾、跛腳、半身不遂，得不到食物、飲料、衣服、車乘、花環、香料、臥具、住處和燈具。他以身行惡行，以語行惡行，以意行惡行。他以身行惡行，以語行惡行，以意行惡行后，身壞命終，往生惡趣、惡道、墮落、地獄。這樣，補特伽羅是黑暗並走向黑暗。如何補特伽羅是黑暗但走向光明？此處，某補特伽羅出生于低賤家庭——旃陀羅家庭、獵人家庭、竹匠家庭、車匠家庭或清潔工家庭，貧窮、缺乏食物飲料，生活艱難，難以獲得食物和衣服。他長相醜陋、難看、矮小、多病，或者瞎眼、殘疾、跛腳、半身不遂，得不到食物、飲料、衣服、車乘、花環、香料、臥具、住處和燈具。他以身行善行，以語行善行，以意行善行。他以身行善行，以語行善行，以意行善行后，身壞命終，往生善趣、天界。這樣，補特伽羅是黑暗但走向光明。如何補特伽羅是光明但走向黑暗？此處，某補特伽羅出生于高貴家庭——剎帝利大族、婆羅門大族或居士大族，富有、大富、大財，擁有大量金銀、大量財物和用品、大量財富和穀物。他長相英俊、好看、令人愉悅，具有最高等的膚色，得到食物、飲料、衣服、車乘、花環、香料、臥具、住處和燈具。他以身行惡行，以語行惡行，以意行惡行。他以身行惡行，以語行惡行，以意行惡行后，身壞命終，往生惡趣、惡道、墮落、地獄。這樣，補特伽羅是光明但走向黑暗。如何補特伽羅是光明並走向光明？此處，某補特伽羅出生于高貴家庭——剎帝利大族、婆羅門大族或居士大族，富有、大富、大財，擁有大量金銀、大量財物和用品、大量財富和穀物。他長相英俊、好看、令人愉悅，具有最高等的膚色，得到食物、飲料、衣服、車乘、花環、香料、臥具、住處和燈具。他以身行善行，以語行善行，以意行善行。他以身行善行，以語行善行，以意行善行后，身壞命終，往生善趣、天界。這樣，補特伽羅是光明並走向光明。
Kathañca puggalo oṇatoṇato hoti…pe… evaṃ puggalo oṇatoṇato hoti.

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

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

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

Tattha 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.

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.

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.

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.

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.

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.

Katamo ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya [paravaṇṇahāriyā (sī.)] tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno.

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.

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.

如何補特伽羅是低下的低下？......這樣，補特伽羅是低下的低下。如何補特伽羅是低下的高尚？......這樣，補特伽羅是低下的高尚。如何補特伽羅是高尚的低下？......這樣，補特伽羅是高尚的低下。如何補特伽羅是高尚的高尚？......這樣，補特伽羅是高尚的高尚。
此中，什麼是四種如樹的補特伽羅？四種樹——外皮被心木包圍，心木被外皮包圍，外皮被外皮包圍，心木被心木包圍。如此，這四種如樹的補特伽羅在世間存在。哪四種？外皮被心木包圍，心木被外皮包圍，外皮被外皮包圍，心木被心木包圍。如何補特伽羅是外皮被心木包圍？此處，某補特伽羅不持戒、品德惡劣，但他的隨眾持戒、品德良好。這樣，補特伽羅是外皮被心木包圍。就像那樹是外皮被心木包圍，這樣的補特伽羅。如何補特伽羅是心木被外皮包圍？此處，某補特伽羅持戒、品德良好，但他的隨眾不持戒、品德惡劣。這樣，補特伽羅是心木被外皮包圍。就像那樹是心木被外皮包圍，這樣的補特伽羅。如何補特伽羅是外皮被外皮包圍？此處，某補特伽羅不持戒、品德惡劣，他的隨眾也不持戒、品德惡劣。這樣，補特伽羅是外皮被外皮包圍。就像那樹是外皮被外皮包圍，這樣的補特伽羅。如何補特伽羅是心木被心木包圍？此處，某補特伽羅持戒、品德良好，他的隨眾也持戒、品德良好。這樣，補特伽羅是心木被心木包圍。就像那樹是心木被心木包圍，這樣的補特伽羅。這四種如樹的補特伽羅在世間存在。
什麼樣的補特伽羅是以色為標準、以色為信仰？此處，某補特伽羅看到高大，或看到豐滿，或看到形態，或看到完美，以此為標準而生信仰。這被稱為以色為標準、以色為信仰的補特伽羅。什麼樣的補特伽羅是以聲為標準、以聲為信仰？此處，某補特伽羅聽到他人讚美、稱讚、讚揚、讚頌，以此為標準而生信仰。這被稱為以聲為標準、以聲為信仰的補特伽羅。
什麼樣的補特伽羅是以粗糙為標準、以粗糙為信仰？此處，某補特伽羅看到粗糙的衣服，或看到粗糙的缽，或看到粗糙的住處，或看到各種苦行，以此為標準而生信仰。這被稱為以粗糙為標準、以粗糙為信仰的補特伽羅。什麼樣的補特伽羅是以法為標準、以法為信仰？此處，某補特伽羅看到戒，或看到定，或看到慧，以此為標準而生信仰。這被稱為以法為標準、以法為信仰的補特伽羅。
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.

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.

Kathañca 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.

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.

Kathañca puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idhekacco puggalo acelako hoti muttācāro hatthāpalekhano [hatthāvalekhano (syā.)], naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā [kalopimukhā (sī. syā.) ma. ni.
如何補特伽羅為自己利益而行，不為他人利益而行？此處，某補特伽羅自己具足戒，但不勸導他人具足戒；自己具足定，但不勸導他人具足定；自己具足慧，但不勸導他人具足慧；自己具足解脫，但不勸導他人具足解脫；自己具足解脫知見，但不勸導他人具足解脫知見。這樣，補特伽羅為自己利益而行，不為他人利益而行。如何補特伽羅為他人利益而行，不為自己利益而行？此處，某補特伽羅自己不具足戒，但勸導他人具足戒；自己不具足定，但勸導他人具足定；自己不具足慧，但勸導他人具足慧；自己不具足解脫，但勸導他人具足解脫；自己不具足解脫知見，但勸導他人具足解脫知見。這樣，補特伽羅為他人利益而行，不為自己利益而行。如何補特伽羅為自己利益而行，也為他人利益而行？此處，某補特伽羅自己具足戒，也勸導他人具足戒；自己具足定，也勸導他人具足定；自己具足慧，也勸導他人具足慧；自己具足解脫，也勸導他人具足解脫；自己具足解脫知見，也勸導他人具足解脫知見。這樣，補特伽羅為自己利益而行，也為他人利益而行。如何補特伽羅既不為自己利益而行，也不為他人利益而行？此處，某補特伽羅自己不具足戒，也不勸導他人具足戒；自己不具足定，也不勸導他人具足定；自己不具足慧，也不勸導他人具足慧；自己不具足解脫，也不勸導他人具足解脫；自己不具足解脫知見，也不勸導他人具足解脫知見。這樣，補特伽羅既不為自己利益而行，也不為他人利益而行。
如何補特伽羅是自我折磨者，從事自我折磨的修行？此處，某補特伽羅是裸體者，不遵守禮儀，用手擦拭，不接受"來吧，尊者"的邀請，不接受"站住，尊者"的邀請，不接受特意準備的食物，不接受專門準備的食物，不接受邀請。他不從鍋口接受食物，不從碗口接受食物。

2.7] 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 [dvāhikampi (sī.)] āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ 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 [ulukapakkhampi (sī. syā.)] dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, sāyatatiyakampi [sāyaṃtatiyakampi (syā. ka.) ma. ni. 2.7] udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati . Evaṃ puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

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.

2.7] 他不接受，既不接受螞蟻之間的食物，也不接受棍子之間的食物，也不接受杵之間的食物，不接受兩人正在吃的食物，不接受懷孕者的食物，不接受正在飲食者的食物，不接受進入人群的食物，不接受在聚集處的食物，不接受有蠅在旁的食物，不接受魚、不接受肉、不接受酒、不接受米酒、不接受渾濁水。他或是獨自居住，或是獨自過活，或是雙人居住，或是雙人過活……或是七人居住，或是七人過活；他接受一份食物，接受兩份食物……接受七份食物；他接受一份食物，接受兩份食物……接受七份食物。如此，他以這種方式，依循半月的飲食法而生活。他或是吃草食，或是吃素食，或是吃粗糧，或是吃稀飯，或是吃細糧，或是吃米飯，或是吃穀物，或是吃植物根莖果實，或是吃野果。他還攜帶著繩索、毯子、廢衣、泥土、草、樹皮、毛髮、毛毯、草蓆、果實皮、毛髮、鳥羽，或是帶著頭髮和頭髮的聚集，或是坐在地上，或是坐在高處，或是坐在狹小處，或是坐在尖刺的地方，或是坐在適合的地方，或是坐在水邊，或是坐在適合的地方。如此，他以多種方式，依循身體的自我折磨和自我修行而生活。這樣，補特伽羅是自我折磨者，依循自我折磨的修行。 175. 如何補特伽羅是他人折磨者，依循他人折磨的修行？此處，某補特伽羅是剝削者、豬販、鳥販、野獸販、捕魚者、盜賊、盜賊的殺手、牛販、監禁者，或是其他任何從事不正當工作的。這樣，補特伽羅是他人折磨者，依循他人折磨的修行。

Kathañca puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idhekacco puggalo rājā vā hoti khattiyo muddhāvasitto [muddhābhisitto (syā. ka.)] brāhmaṇo vā mahāsālo. So puratthimena narassa navaṃ sandhāgāraṃ [santāgāraṃ (syā.), yaññāgāraṃ (sī.)] kārāpetvā kesamassuṃ ohāretvā kharājinaṃ [khurājinaṃ (syā. ka.)] nivāsetvā sappitelena kāyaṃ abbhañjitvā migavisāṇena piṭṭhiṃ kaṇḍuvamāno [kaṇḍūyamāno (sī.)] 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) [( ) natthi sīhaḷapotthake. majjhimanikāye kandarakasuttepi evameva] ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā』』ti [parihiṃsatthāyāti (sī. syā. ka.) ma. ni. 2.9]. 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.
Kathañca puggalo neva attantapo ca hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

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 . 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.

如何補特伽羅既是自我折磨者，依循自我折磨的修行，又是他人折磨者，依循他人折磨的修行？此處，某補特伽羅是已受灌頂的剎帝利王或大富婆羅門。他在城東建造新的祭祀大廳，剃除鬚髮，穿上粗糙的鹿皮衣，用酥油塗抹身體，用鹿角搔背，與王后和祭司婆羅門一起進入祭祀大廳。他在那裡鋪設青草的地面上睡臥。一頭母牛的第一乳頭的奶供國王食用，第二乳頭的奶供王后食用，第三乳頭的奶供祭司婆羅門食用，第四乳頭的奶用於祭火，剩下的奶供小牛犢食用。他這樣說："殺這麼多公牛用於祭祀，殺這麼多小公牛用於祭祀，殺這麼多小母牛用於祭祀，殺這麼多山羊用於祭祀，殺這麼多綿羊用於祭祀，（殺這麼多馬用於祭祀，）砍這麼多樹用於祭祀柱，割這麼多草用於鋪設祭場。"那些奴隸、僕人、工人也在鞭打威脅下，恐懼哭泣著做準備工作。這樣，補特伽羅既是自我折磨者，依循自我折磨的修行，又是他人折磨者，依循他人折磨的修行。
如何補特伽羅既不是自我折磨者，不依循自我折磨的修行，又不是他人折磨者，不依循他人折磨的修行？他既不折磨自己，也不折磨他人，現世中無慾無求，寂靜冷卻，感受快樂，以梵天般的自我而住。此處，如來出現於世間，是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的智慧證悟並宣說這個有天、魔、梵的世界，以及沙門、婆羅門、天、人的眾生界。他宣說法，初善、中善、后善，有義有文，顯示完全圓滿清凈的梵行。居士或居士子或生於其他種姓的人聽聞此法。他聽聞此法后，對如來生起信心。他具足這種信心后，這樣思惟："在家生活擁擠如塵土，出家生活如空曠。在家住者難以完全圓滿、完全清凈地修習如同貝殼般光潔的梵行。我應該剃除鬚髮，披上袈裟衣，從在家生活出家，進入無家的生活。"他後來捨棄少量或大量的財產，捨棄少量或大量的親屬，剃除鬚髮，披上袈裟衣，從在家生活出家，進入無家的生活。
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

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

Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī [anācārī (ka.)] paṭivirato methunā gāmadhammā.

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

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.

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

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

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

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 [… sāviyogā (syā. ka.)] paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

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.
他這樣出家后，成為比丘，遵循戒律，棄棄殺生，遠離殺生，成為無害者，心存羞恥，富有慈悲，關心所有生靈的利益而生活。棄棄偷盜，遠離偷盜，成為施與者，心懷施與的希望，憑著清凈的心而生活。棄棄不正行，成為持戒者，遠離不正行，遵循正行的規範。棄棄妄語，遠離妄語，成為說真話者，言辭堅實，誠實可靠，言語不欺騙世人。棄棄惡口，遠離惡口，成為溫和的發言者，所說的話令人愉悅，動人心絃，能打動眾人，所說的話令人喜悅。棄棄無聊話，遠離無聊話，成為講究時宜、講究真實、講究意義、講究法、講究戒律的發言者，所說的話適時、適地，內容有意義。
他遠離種子與土地的交易，成為一餐一食，夜間休息，遠離不正當的飲食，遠離舞蹈、歌唱、樂器演奏和觀賞，遠離花環、香料、塗抹、裝飾的場所，遠離高臥、豪華的床鋪，遠離金銀的獲取。遠離米和穀物的獲取，遠離肉類的獲取，遠離女子和少女的獲取，遠離奴僕的獲取，遠離不正當的獲取，遠離雞與豬的獲取，遠離象與牛的獲取，遠離田地與衣物的獲取，遠離使者的派遣，遠離身體的交易，遠離稱量與測量，遠離欺詐與詐騙的行為，遠離切割、殺戮、綁縛與欺騙的行為。
他滿足於身體的維持，滿足於衣物的維持，滿足於乞食的維持。他無論走到哪裡，都是安寧地走去，就像鳥兒在空中飛翔，無論飛往何處，都是輕盈自在地飛翔。同樣，比丘滿足於身體的維持，滿足於衣物的維持，滿足於乞食的維持。他無論走到哪裡，都是安寧地走去。他因具足高尚的戒律而內心體驗到無可指責的快樂。
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 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.
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.

So iminā ca ariyena sīlakkhandhena samannāgato iminā ca ariyena indriyasaṃvarena samannāgato iminā ca ariyena satisampajaññena samannāgato imāya ca ariyāya santuṭṭhiyā samannāgato [passa ma. ni. 2 kandarakasutte; a. ni. 1 attantapasutte ca] 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 [thīnamiddhaṃ (sī. syā.)] 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.

他用眼睛看到色彩時，不會執著于表象，也不會執著于細節。由於眼睛不受控地生活，貪慾與憂愁的惡法會侵襲他，因此他開始修習自我約束，保護眼睛，保持眼睛的自我約束；聽到聲音時……嗅到氣味時……舌頭品嚐味道時……身體接觸到物體時……心識了解法時，也不會執著于表象，也不會執著于細節。由於心識不受控地生活，貪慾與憂愁的惡法會侵襲他，因此他開始修習自我約束，保護心識，保持心識的自我約束。因而，他因具足這種高尚的感官約束而內心體驗到無可指責的快樂。
他在進出時保持覺知，注視時保持覺知，聚攏與展開時保持覺知，持有袈裟時保持覺知，吃喝、咀嚼、品嚐、嚥下時保持覺知，朗誦與吐氣時保持覺知，走、站、坐、睡、覺醒、說話時保持覺知。他因具足這種高尚的戒律而內心體驗到快樂，因具足這種高尚的感官約束而內心體驗到快樂，因具足這種高尚的正念而內心體驗到快樂，因具足這種高尚的滿足而內心體驗到快樂。他選擇安靜的住所，如森林、樹根、山、山洞、墓地、野外、空曠的地方、偏僻的區域。他在吃完飯後，拒絕乞食，坐下時身體端正，保持正念在面前。他捨棄對世間的貪慾，心中沒有貪慾而生活，清凈心中，關心所有生靈的利益；他捨棄對世間的憂愁，心中沒有憂愁而生活，清凈心中；他捨棄懶惰與昏沉，心中沒有懶惰而生活，保持覺知，明瞭；他捨棄躁動與不安，內心安寧，心中沒有躁動而生活；他捨棄疑惑，內心沒有疑惑而生活，堅定地信任於善法。
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ 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.

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.

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 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.
他捨棄這五種障礙，克服心靈的污染，削弱智慧的力量，遠離慾望，遠離不善法，進入並安住于第一禪那，具有尋、伺、由離生喜、樂；尋伺平息，內心寧靜，心一境性，無尋無伺，定生喜、樂，進入並安住于第二禪那；離喜，住于舍，正念正知，以身受樂，如聖者所說的"舍、念、樂住"，進入並安住于第三禪那；舍斷樂與苦，先前的喜憂已滅，不苦不樂，舍念清凈，進入並安住于第四禪那。他的心如此專注、清凈、明亮、無瑕、離垢、柔軟、適業、穩固、不動搖，他引導其心趨向宿命隨念智。他憶念種種前世，如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、許多壞劫、許多成劫、許多壞成劫："我曾生於彼處，如是名、如是姓、如是容貌、如是飲食、如是苦樂感受、如是壽命。我從那裡死後，又生於彼處；在那裡我又如是名、如是姓、如是容貌、如是飲食、如是苦樂感受、如是壽命。我從那裡死後，又生於此處。"他如是憶念種種前世的狀況與細節。
他的心如此專注、清凈、明亮、無瑕、離垢、柔軟、適業、穩固、不動搖，他引導其心趨向眾生死生智。他以清凈超人的天眼，見眾生死時、生時，低賤的、高貴的、美麗的、醜陋的、幸運的、不幸的，了知眾生隨業而去："這些尊貴的眾生，因為身惡行、語惡行、意惡行，誹謗聖者，持邪見，行邪見業。他們身壞命終后，生於惡趣、惡道、墮處、地獄。或者這些尊貴的眾生，因為身善行、語善行、意善行，不誹謗聖者，持正見，行正見業。他們身壞命終后，生於善趣、天界。"他以清凈超人的天眼，如是見眾生死時、生時，低賤的、高貴的、美麗的、醜陋的、幸運的、不幸的，了知眾生隨業而去。
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.
Katamo ca puggalo sarāgo? Yassa puggalassa rāgo appahīno, ayaṃ vuccati puggalo 『『sarāgo』』.

Katamo ca puggalo sadoso? Yassa puggalassa doso appahīno, ayaṃ vuccati puggalo 『『sadoso』』.

Katamo ca puggalo samoho? Yassa puggalassa moho appahīno, ayaṃ vuccati puggalo 『『samoho』』.

Katamo ca puggalo samāno? Yassa puggalassa māno appahīno, ayaṃ vuccati puggalo 『『samāno』』.

Kathañca 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.

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.

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.

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.

他的心如此專注、清凈、明亮、無瑕、離垢、柔軟、適業、穩固、不動搖，他引導其心趨向漏盡智。他如實了知"這是苦"，如實了知"這是苦的生起"，如實了知"這是苦的滅盡"，如實了知"這是導向苦滅的道路"，如實了知"這些是漏"，如實了知"這是漏的生起"，如實了知"這是漏的滅盡"，如實了知"這是導向漏滅的道路"。當他如此知、如此見時，他的心從欲漏中解脫，從有漏中解脫，從無明漏中解脫。在解脫時，有"已解脫"的智慧。他了知："生已盡，梵行已立，所作已辦，不受後有。"這樣，補特伽羅既不是自我折磨者，不依循自我折磨的修行，又不是他人折磨者，不依循他人折磨的修行。他既不折磨自己，也不折磨他人，現世中無慾無求，寂靜冷卻，感受快樂，以梵天般的自我而住。
什麼是有貪的補特伽羅？對於未斷除貪慾的補特伽羅，稱為"有貪的補特伽羅"。什麼是有嗔的補特伽羅？對於未斷除嗔恨的補特伽羅，稱為"有嗔的補特伽羅"。什麼是有癡的補特伽羅？對於未斷除愚癡的補特伽羅，稱為"有癡的補特伽羅"。什麼是有慢的補特伽羅？對於未斷除我慢的補特伽羅，稱為"有慢的補特伽羅"。
如何補特伽羅獲得內心寂靜，但不獲得增上慧法觀？此處，某補特伽羅獲得色界或無色界的禪定，但不獲得出世間的道或果。這樣，補特伽羅獲得內心寂靜，但不獲得增上慧法觀。如何補特伽羅獲得增上慧法觀，但不獲得內心寂靜？此處，某補特伽羅獲得出世間的道或果，但不獲得色界或無色界的禪定。這樣，補特伽羅獲得增上慧法觀，但不獲得內心寂靜。如何補特伽羅既獲得內心寂靜，又獲得增上慧法觀？此處，某補特伽羅獲得色界或無色界的禪定，也獲得出世間的道或果。這樣，補特伽羅既獲得內心寂靜，又獲得增上慧法觀。如何補特伽羅既不獲得內心寂靜，也不獲得增上慧法觀？此處，某補特伽羅既不獲得色界或無色界的禪定，也不獲得出世間的道或果。這樣，補特伽羅既不獲得內心寂靜，也不獲得增上慧法觀。
Katamo ca puggalo anusotagāmī? Idhekacco puggalo kāme ca paṭisevati pāpañca kammaṃ karoti. Ayaṃ vuccati puggalo 『『anusotagāmī』』.

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』』.

Katamo ca puggalo ṭhitatto? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ vuccati puggalo 『『ṭhitatto』』.

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.

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 [na dhammamaññāya na dhammānudhammapaṭipanno (syā.), na dhammamaññāya dhammānudhammappaṭipanno (ka.)] hoti. Evaṃ puggalo appassuto hoti sutena anupapanno.

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.

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.

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.

什麼是隨流而下的補特伽羅？此處，某補特伽羅追求欲樂並做惡業。這稱為"隨流而下的補特伽羅"。什麼是逆流而上的補特伽羅？此處，某補特伽羅不追求欲樂也不做惡業。他雖然伴隨著痛苦、憂愁，淚流滿面地哭泣，卻仍然修行完全清凈的梵行。這稱為"逆流而上的補特伽羅"。什麼是安住的補特伽羅？此處，某補特伽羅因為五下分結的完全滅盡而成為化生者，在那裡般涅槃，不再從那個世界返回。這稱為"安住的補特伽羅"。什麼是已渡過、到達彼岸、站在陸地上的婆羅門補特伽羅？此處，某補特伽羅因為諸漏的滅盡，在現法中自己證知、證悟、成就並安住于無漏的心解脫、慧解脫。這稱為已渡過、到達彼岸、站在陸地上的婆羅門補特伽羅。
如何補特伽羅是少聞而不通達所聞？此處，某補特伽羅所聞甚少，即經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。他對於這少量所聞不能了知其義、不能了知其法、不能依法而行。這樣，補特伽羅是少聞而不通達所聞。如何補特伽羅是少聞而通達所聞？此處，某補特伽羅所聞甚少，即經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。他對於這少量所聞能了知其義、能了知其法、能依法而行。這樣，補特伽羅是少聞而通達所聞。如何補特伽羅是多聞而不通達所聞？此處，某補特伽羅所聞甚多，即經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。他對於這大量所聞不能了知其義、不能了知其法、不能依法而行。這樣，補特伽羅是多聞而不通達所聞。如何補特伽羅是多聞而通達所聞？此處，某補特伽羅所聞甚多，即經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。他對於這大量所聞能了知其義、能了知其法、能依法而行。這樣，補特伽羅是多聞而通達所聞。
Katamo ca puggalo samaṇamacalo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Ayaṃ vuccati puggalo 『『samaṇamacalo』』.

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

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

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.

Catukkaniddeso.

Pañcakapuggalapaññatti
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 [ārabbhajā (ka.) a. ni. 5.142] āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. Sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī』』ti.

Tatra yvāyaṃ puggalo ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā 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.

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.

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.

Kathañca puggalo datvā avajānāti? Idhekacco puggalo yassa puggalassa deti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tassa evaṃ hoti – 『『ahaṃ dammi, ayaṃ [ayaṃ pana (syā. ka.) a. ni.
什麼是不動的沙門補特伽羅？此處，某補特伽羅因為三結的完全滅盡而成為預流者，不墮惡趣，必定趣向正覺。這稱為"不動的沙門補特伽羅"。什麼是蓮華的沙門補特伽羅？此處，某補特伽羅因為三結的完全滅盡，貪、嗔、癡的減弱而成為一來者，只再來此世間一次便能作苦邊際。這稱為"蓮華的沙門補特伽羅"。什麼是白蓮的沙門補特伽羅？此處，某補特伽羅因為五下分結的完全滅盡而成為化生者，在那裡般涅槃，不再從那個世界返回。這稱為"白蓮的沙門補特伽羅"。什麼是沙門中的細嫩沙門補特伽羅？此處，某補特伽羅因為諸漏的滅盡，在現法中自己證知、證悟、成就並安住于無漏的心解脫、慧解脫。這稱為"沙門中的細嫩沙門補特伽羅"。四法說明完畢。
五種補特伽羅的施設
其中，那個開始修行卻後悔，不如實了知那心解脫、慧解脫，其中所生起的惡不善法完全滅盡的補特伽羅，應該這樣對他說："尊者，你有因開始修行而生的漏，因後悔而生的漏增長。尊者應該捨棄因開始修行而生的漏，消除因後悔而生的漏，修習心與慧。這樣，尊者就會與第五種補特伽羅相等。" 其中，那個開始修行不後悔，但不如實了知那心解脫、慧解脫，其中所生起的惡不善法完全滅盡的補特伽羅，應該這樣對他說："尊者，你有因開始修行而生的漏，但因後悔而生的漏不增長。尊者應該捨棄因開始修行而生的漏，修習心與慧。這樣，尊者就會與第五種補特伽羅相等。" 其中，那個不開始修行卻後悔，不如實了知那心解脫、慧解脫，其中所生起的惡不善法完全滅盡的補特伽羅，應該這樣對他說："尊者，你沒有因開始修行而生的漏，但因後悔而生的漏增長。尊者應該消除因後悔而生的漏，修習心與慧。這樣，尊者就會與第五種補特伽羅相等。" 其中，那個不開始修行也不後悔，但不如實了知那心解脫、慧解脫，其中所生起的惡不善法完全滅盡的補特伽羅，應該這樣對他說："尊者，你沒有因開始修行而生的漏，因後悔而生的漏也不增長。尊者應該修習心與慧。這樣，尊者就會與第五種補特伽羅相等。"這四種補特伽羅如此被教導、如此被指導，就能逐漸達到諸漏的滅盡。
如何補特伽羅布施后輕視？此處，某補特伽羅給予他人衣服、飲食、住處、醫藥等必需品，他這樣想："我佈施，這個人接受。"他因此輕視那個人。這樣，補特伽羅布施后輕視。

5.141] paṭiggaṇhātī』』ti, tamenaṃ datvā avajānāti. Evaṃ puggalo datvā avajānāti.

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

Kathañca puggalo ādheyyamukho hoti? Idhekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne khippaññeva adhimuccitā hoti. Evaṃ puggalo ādheyyamukho hoti .

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

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.

Tattha katame pañca yodhājīvūpamā puggalā? Pañca yodhājīvā – idhekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati [satthambhati (sī.) a. ni. 5.141] na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

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.

Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva [ussādanaṃyeva (sī.), ussādanaññeva (syā. ka.) a. ni. 5.141] sutvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

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.

Puna 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.

Evamevaṃ pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idhekacco bhikkhu rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ [santānetuṃ (sī. syā.) a. ni.

如何補特伽羅因共住而輕視？此處，某補特伽羅與另一個人共住兩三年後，就輕視那個人。這樣，補特伽羅因共住而輕視。如何補特伽羅易受影響？此處，某補特伽羅聽到別人說某人的好話或壞話時，很快就相信。這樣，補特伽羅易受影響。如何補特伽羅輕浮？此處，某補特伽羅信心不堅定，愛好不堅定，喜愛不堅定，信仰不堅定。這樣，補特伽羅輕浮。如何補特伽羅愚鈍迷糊？此處，某補特伽羅不知善惡法，不知有罪無罪法，不知低劣高尚法，不知黑白對比法。這樣，補特伽羅愚鈍迷糊。 193. 其中，什麼是五種類似戰士的補特伽羅？五種戰士：此處，某戰士看到塵土就沮喪、消沉、不堅定、不能參加戰鬥。這樣的戰士存在於世間。這是第一種戰士存在於世間。再者，此處某戰士能忍受塵土，但看到旗幟就沮喪、消沉、不堅定、不能參加戰鬥。這樣的戰士存在於世間。這是第二種戰士存在於世間。再者，此處某戰士能忍受塵土，能忍受旗幟，但聽到喊殺聲就沮喪、消沉、不堅定、不能參加戰鬥。這樣的戰士存在於世間。這是第三種戰士存在於世間。再者，此處某戰士能忍受塵土，能忍受旗幟，能忍受喊殺聲，但在戰鬥中被殺或受傷。這樣的戰士存在於世間。這是第四種戰士存在於世間。再者，此處某戰士能忍受塵土，能忍受旗幟，能忍受喊殺聲，能忍受戰鬥。他戰勝了那場戰鬥，成為勝利者，佔據了戰場。這樣的戰士存在於世間。這是第五種戰士存在於世間。這五種戰士存在於世間。 194. 同樣地，這五種類似戰士的補特伽羅存在於比丘中。哪五種？此處，某比丘看到塵土就沮喪、消沉、不堅定、不能堅持梵行。

5.75], sikkhādubbalyaṃ āvikatvā [āvīkatvā (sī.)] 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.

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.

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 [sāmaṃyeva (sī.)] 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.

Seyyathāpi 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.

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 [uhasati (aṭṭhakathā) a. ni. 5.75] ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.

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.

他顯露學處的弱點，捨棄學處，退回低劣的生活。什麼是他的塵土？此處，比丘聽說："在某村或某鎮有一位美麗、端莊、令人愉悅、具有最高容貌之美的女子或少女。"他聽到這個就沮喪、消沉、不堅定、不能堅持梵行，顯露學處的弱點，捨棄學處，退回低劣的生活。這就是他的塵土。就像那個戰士看到塵土就沮喪、消沉、不堅定、不能參加戰鬥，這個人也是如此。這樣的人存在於比丘中。這是第一種類似戰士的補特伽羅存在於比丘中。 195. 再者，此處某比丘能忍受塵土，但看到旗幟就沮喪、消沉、不堅定、不能堅持梵行，顯露學處的弱點，捨棄學處，退回低劣的生活。什麼是他的旗幟？此處，比丘不僅聽說："在某村或某鎮有一位美麗、端莊、令人愉悅、具有最高容貌之美的女子或少女。"而且他親自看到一位美麗、端莊、令人愉悅、具有最高容貌之美的女子或少女。他看到后就沮喪、消沉、不堅定、不能堅持梵行，顯露學處的弱點，捨棄學處，退回低劣的生活。這就是他的旗幟。就像那個戰士能忍受塵土，但看到旗幟就沮喪、消沉、不堅定、不能參加戰鬥，這個人也是如此。這樣的人存在於比丘中。這是第二種類似戰士的補特伽羅存在於比丘中。 196. 再者，此處某比丘能忍受塵土，能忍受旗幟，但聽到喊殺聲就沮喪、消沉、不堅定、不能堅持梵行，顯露學處的弱點，捨棄學處，退回低劣的生活。什麼是他的喊殺聲？此處，比丘在林中、樹下或空閑處時，有女人接近他，對他嬉笑、調戲、大笑、嘲弄。他被女人嬉笑、調戲、大笑、嘲弄時就沮喪、消沉、不堅定、不能堅持梵行，顯露學處的弱點，捨棄學處，退回低劣的生活。這就是他的喊殺聲。就像那個戰士能忍受塵土，能忍受旗幟，但聽到喊殺聲就沮喪、消沉、不堅定、不能參加戰鬥，這個人也是如此。這樣的人存在於比丘中。這是第三種類似戰士的補特伽羅存在於比丘中。

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.

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

再者，此處某比丘能忍受塵土，能忍受旗幟，能忍受喊殺聲，能忍受戰鬥，但在戰鬥中被殺或受傷。什麼是他的戰鬥？此處，比丘在林中、樹下或空閑處時，有女人接近他，坐下、躺下、調戲他。他被女人坐下、躺下、調戲時，顯露學處的弱點，捨棄學處，退回低劣的生活。這就是他的戰鬥。就像那個戰士能忍受塵土，能忍受旗幟，能忍受喊殺聲，但在戰鬥中被殺或受傷，這個人也是如此。這樣的人存在於比丘中。這是第四種類似戰士的補特伽羅存在於比丘中。
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.

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.

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.

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. 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.

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 [appicchaṃyeva (syā.) a. ni.
再者，此處某比丘能忍受塵土，能忍受旗幟，能忍受喊殺聲，能忍受戰鬥。他戰勝了那場戰鬥，成為勝利者，佔據了戰場。什麼是他的戰鬥勝利？此處，比丘在林中、樹下或空閑處時，有女人接近他，坐下、躺下、調戲他。他被女人坐下、躺下、調戲時，擺脫她，解脫自己，隨意離開。他親近僻靜處，如林野、樹下、山巖、山洞、墳場、叢林、露地、草堆。他到林中、樹下或空屋后，結跏趺坐，身體正直，安立正念在前。他斷除對世間的貪慾，以無貪的心而住，凈化心中的貪慾；斷除嗔恚，以無嗔的心而住，對一切眾生懷有慈悲，凈化心中的嗔恚；斷除昏沉睡眠，遠離昏沉睡眠而住，具光明想，正念正知，凈化心中的昏沉睡眠；斷除掉舉惡作，內心平靜而住，凈化心中的掉舉惡作；斷除疑惑，超越疑惑而住，對善法無疑，凈化心中的疑惑。他斷除這五蓋，心的污垢使慧力減弱，遠離欲樂，遠離不善法，有尋有伺，由離生喜樂，成就並安住于初禪；尋伺寂靜，成就並安住于第二禪...第三禪...第四禪。他的心如此專注、清凈、明亮、無瑕、離垢、柔軟、適業、穩固、不動搖，他引導其心趨向漏盡智。他如實了知"這是苦"，如實了知"這是苦的生起"，如實了知"這是苦的滅盡"，如實了知"這是導向苦滅的道路"，如實了知"這些是漏"，如實了知"這是漏的生起"，如實了知"這是漏的滅盡"，如實了知"這是導向漏滅的道路"。當他如此知、如此見時，他的心從欲漏中解脫，從有漏中解脫，從無明漏中解脫。在解脫時，有"已解脫"的智慧。他了知："生已盡，梵行已立，所作已辦，不受後有。"這就是他的戰鬥勝利。就像那個戰士能忍受塵土，能忍受旗幟，能忍受喊殺聲，能忍受戰鬥，他戰勝了那場戰鬥，成為勝利者，佔據了戰場，這個人也是如此。這樣的人存在於比丘中。這是第五種類似戰士的補特伽羅存在於比丘中。這五種類似戰士的補特伽羅存在於比丘中。
其中，什麼是五種乞食者？因愚鈍迷糊而成為乞食者，因惡欲而被慾望驅使成為乞食者，因瘋狂心亂而成為乞食者，因"這是佛陀和佛弟子所讚歎的"而成為乞食者，還有因少欲

5.181] nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva [idamaṭṭhitaṃyeva (sī.)] nissāya piṇḍapātiko hoti. Tatra yvāyaṃ piṇḍapātiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko, ayaṃ imesaṃ pañcannaṃ piṇḍapātikānaṃ aggo ca seṭṭho ca pāmokkho [mokkho (sī.)] ca uttamo ca pavaro ca.

Seyyathāpi nāma gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ [nonītaṃ (sī.)], 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.

Tattha 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….
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.

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.

Pañcakaniddeso.

Chakkapuggalapaññatti

5.181] 依靠滿足，依靠節制，依靠此處的存在，依靠乞食者而成為乞食者。在這方面，這位乞食者依靠少欲而滿足，依靠節制而存在，依靠此處的存在而成為乞食者，這位乞食者是這五位乞食者中的首位、最優、最解脫、最卓越、最傑出的。就像奶牛的奶，奶中有酸奶，酸奶中有黃油，黃油中有酥油，酥油中有酥餅，酥餅在此處被視為最上等；同樣地，這位乞食者依靠少欲而滿足，依靠節制而存在，依靠此處的存在而成為乞食者，這位乞食者是這五位乞食者中的首位、最優、最解脫、最卓越、最傑出的。這五位乞食者。其中，什麼是五種黑衣乞食者……五種單食者……五種穿布者……五種林居者……五種樹下居者……五種露天居者……五種不臥者……五種如法居者…… 其中，什麼是五種乞食者？因愚鈍迷糊而成為乞食者，因惡欲而被慾望驅使成為乞食者，因瘋狂心亂而成為乞食者，因"這是佛陀和佛**所讚歎的"而成為乞食者，還有因少欲而滿足，依靠節制，依靠此處的存在而成為乞食者。在這方面，這位乞食者依靠少欲而滿足，依靠節制而存在，依靠此處的存在而成為乞食者，這位乞食者是這五位乞食者中的首位、最優、最解脫、最卓越、最傑出的。就像奶牛的奶，奶中有酸奶，酸奶中有黃油，黃油中有酥油，酥油中有酥餅，酥餅在此處被視為最上等；同樣地，這位乞食者依靠少欲而滿足，依靠節制而存在，依靠此處的存在而成為乞食者，這位乞食者是這五位乞食者中的首位、最優、最解脫、最卓越、最傑出的。這五位乞食者。五類說明。六種人之定義。

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

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

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti [dukkhassantaṃ karoti (sī.) evamuparipi], sāvakapāramiñca pāpuṇāti, sāriputtamoggallānā tena daṭṭhabbā.

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

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

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

Chakkaniddeso.

Sattakapuggalapaññatti

在這裡，這位補特伽羅以前在未曾聽聞的法中，能夠理解相同的真理，並且在此處達到無上的智慧和力量的控制，正如完全覺悟者所應被視為。在這裡，這位補特伽羅以前在未曾聽聞的法中，能夠理解相同的真理，但未能達到無上的智慧，也未能在力量上控制，正如獨覺者所應被視為。在這裡，這位補特伽羅以前在未曾聽聞的法中，未能理解相同的真理，已能在現法中成為苦的盡頭，能夠達到聲聞的圓滿，正如舍利弗和摩訶目犍連所應被視為。在這裡，這位補特伽羅以前在未曾聽聞的法中，未能理解相同的真理，已能在現法中成為苦的盡頭，但無法達到聲聞的圓滿，其他的阿羅漢則應被視為。在這裡，這位補特伽羅以前在未曾聽聞的法中，未能理解相同的真理，且未能在現法中成為苦的盡頭，成為不還者，正如不還者所應被視為。在這裡，這位補特伽羅以前在未曾聽聞的法中，未能理解相同的真理，且未能在現法中成為苦的盡頭，成為有來者，正如入流者和一來者所應被視為。六類說明。七種人之定義。

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

Kathañca puggalo ummujjitvā nimujjati? Idhekacco puggalo ummujjati 『『sāhu saddhā kusalesu dhammesu, sādhu [sāhu (sī. syā.) evaṃ tīsu ṭhānesupi] hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ [viriyaṃ (sī. syā.)] 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.

Kathañca 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.

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.

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.

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.

Kathañca puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo? 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 āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.

如何這位補特伽羅能夠解脫自己？此處某位補特伽羅具備了完全的黑暗與不善法。這樣，補特伽羅解脫了自己，確實解脫了。如何這位補特伽羅從解脫中升起？此處某位補特伽羅升起「信于善法，羞恥于善法，畏懼於善法，精進于善法，智慧于善法」。他的信心既不穩固，也不增長，反而減弱；他的羞恥心既不穩固，也不增長，反而減弱；他的畏懼心既不穩固，也不增長，反而減弱；他的精進心既不穩固，也不增長，反而減弱；他的智慧既不穩固，也不增長，反而減弱。這樣，補特伽羅從解脫中升起。如何這位補特伽羅從解脫中站立？此處某位補特伽羅升起「信于善法，羞恥于善法，畏懼於善法，精進于善法，智慧于善法」。他的信心不減弱也不增長，穩固地存在；他的羞恥心不減弱也不增長，穩固地存在；他的畏懼心不減弱也不增長，穩固地存在；他的精進心不減弱也不增長，穩固地存在；他的智慧不減弱也不增長，穩固地存在。這樣，補特伽羅從解脫中站立。如何這位補特伽羅從解脫中觀察和看見？此處某位補特伽羅升起「信于善法，羞恥于善法，畏懼於善法，精進于善法，智慧于善法」。他因三種束縛的消滅而成為入流者，避免墮落，堅定地追求覺悟。這樣，補特伽羅從解脫中觀察和看見。如何這位補特伽羅從解脫中飛翔？此處某位補特伽羅升起「信于善法，羞恥于善法，畏懼於善法，精進于善法，智慧于善法」。他因三種束縛的消滅而成為一來者，來到這個世界，成為苦的盡頭。這樣，補特伽羅從解脫中飛翔。如何這位補特伽羅從解脫中獲得解脫？此處某位補特伽羅升起「信于善法，羞恥于善法，畏懼於善法，精進于善法，智慧于善法」。他因五種地獄的束縛的消滅而成為天人，寧靜地涅槃，永不迴歸此世。這樣，補特伽羅從解脫中獲得解脫。如何這位補特伽羅從解脫中達到彼岸，站在岸上，成為婆羅門？此處某位補特伽羅升起「信于善法，羞恥于善法，畏懼於善法，精進于善法，智慧于善法」。他因煩惱的滅盡而獲得無煩惱的心解脫，智慧解脫，親自證得，安住於此法中。這樣，補特伽羅從解脫中達到彼岸，站在岸上，成為婆羅門。

Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ubhatobhāgavimutto.
Katamo ca puggalo paññāvimutto…pe… kāyasakkhī… diṭṭhippatto… saddhāvimutto… dhammānusārī ….
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.

Sattakaniddeso.

Aṭṭhakapuggalapaññatti
Tattha katame cattāro maggasamaṅgino, cattāro phalasamaṅgino puggalā? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya [arahattāya (syā. ka.) a. ni. 8.59] paṭipanno; ime cattāro maggasamaṅgino, ime cattāro phalasamaṅgino puggalā.

Aṭṭhakaniddeso.

Navakapuggalapaññatti

什麼是雙邊解脫的補特伽羅？此處某位補特伽羅在八種解脫中，親身體驗而安住，見到智慧，他的煩惱已被消滅。此人被稱為雙邊解脫的補特伽羅。什麼是智慧解脫的補特伽羅……身體的見證者……見解已成……信仰解脫的……依法而行的…… 什麼是信仰依循的補特伽羅？他因證得入流果而開始修行，信根強盛，培養信心，走上聖道。此人被稱為信仰依循的補特伽羅。因證得入流果而開始修行的補特伽羅，被稱為信仰依循，因果而立，信仰解脫。七類說明。八種人之定義。在這裡，什麼是四種與道相應的，四種與果相應的補特伽羅？入流者，因證得入流果而開始修行；一來者，因證得一來果而開始修行；不還者，因證得不還果而開始修行；阿羅漢，因證得阿羅漢果而開始修行；這四種是與道相應的，這四種是與果相應的補特伽羅。八類說明。九種人之定義。

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

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.

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

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

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

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.

Katamo ca puggalo saddhāvimutto? 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, no ca kho yathā diṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto.

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.

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.

Navakaniddeso.

Dasakapuggalapaññatti
什麼是正等正覺者？此處某位補特伽羅在以前未曾聽聞的法中，自己覺悟真理，並在其中達到一切智，在諸力中獲得自在。此人被稱為正等正覺者。什麼是獨覺者？此處某位補特伽羅在以前未曾聽聞的法中，自己覺悟真理，但未在其中達到一切智，也未在諸力中獲得自在。此人被稱為獨覺者。什麼是雙分解脫者？此處某位補特伽羅親身體驗八解脫而安住，以智慧見到后，諸漏已盡。此人被稱為雙分解脫者。什麼是慧解脫者？此處某位補特伽羅雖然沒有親身體驗八解脫而安住，但以智慧見到后，諸漏已盡。此人被稱為慧解脫者。什麼是身證者？此處某位補特伽羅親身體驗八解脫而安住，以智慧見到后，一些漏已盡。此人被稱為身證者。什麼是見至者？此處某位補特伽羅如實了知"這是苦"……"這是導向苦滅的道路"，如來所說的法他以智慧洞見、探究，以智慧見到后，一些漏已盡。此人被稱為見至者。什麼是信解脫者？此處某位補特伽羅如實了知"這是苦"……"這是導向苦滅的道路"，如來所說的法他以智慧洞見、探究，以智慧見到后，一些漏已盡，但不如見至者那樣。此人被稱為信解脫者。什麼是隨法行者？對於正在證悟入流果的人，若慧根特別強，以慧為先導，培養聖道。此人被稱為隨法行者。正在證悟入流果的人是隨法行者，住于果位時是見至者。什麼是隨信行者？對於正在證悟入流果的人，若信根特別強，以信為先導，培養聖道。此人被稱為隨信行者。正在證悟入流果的人是隨信行者，住于果位時是信解脫者。九類說明。
十種人之定義。
Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa kolaṅkolassa ekabījissa sakadāgāmissa yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa upahaccaparinibbāyissa asaṅkhāraparinibbāyissa sasaṅkhāraparinibbāyissa uddhaṃsotassa akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhāti.

Ettāvatā puggalānaṃ puggalapaññattīti.

Dasakaniddeso.

Puggalapaññattipakaraṇaṃ niṭṭhitaṃ.

這五種的究竟是什麼？在七次的極致中，單一的種子，成為一來者的阿羅漢——這是這五種的究竟。這五種的究竟是什麼？對於中間涅槃者、受壓迫的涅槃者、無造作的涅槃者、有造作的涅槃者、上升流者、無下流者——這是這五種的究竟。至此，補特伽羅的定義已闡明。十類說明。補特伽羅定義的文獻已完成。