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The Encyclopedia of Indian Philosophies v7.c41: Puggalapaññatti

The Encyclopedia of Indian Philosophies v7.c41

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Puggalapaññatti

v7.c41.1

Another work in the Theravāda Abhidharma list, it is likely that the Puggalapaññatti belongs to the same time period as the others reviewed so far, perhaps a couple of decades later.

v7.c41.2

This work was first edited by Richard Morris for the Pali Text Society, London in 1883, and again with an edition of Buddhaghoṣa’s commentary by Georg Landsberg and Carolyn Rhys Davids in the Journal of the Pali Text Society for 1913–14, pp. 170–254. Still another edition is by Mahesh Tiwari, in The Pañcappakaraṇa-Aṭṭhakathā (Patna 1968). However, in the “E” references to follow we refer to the edition by J. Kashyap from Nalanda, 1960. The work has been translated by Nyanatiloka into German as Das Buch der Charaktere (Breslau 1980) and by Bimala Churn Law into English as A Designation of Human Types (Pali Text Society Translation Series 12, London 1924). It is this latter translation that is indicated by “T” below. There is also a Japanese translation by Tomotsugu Hiramatsu in Nanden Daizokyo, volume 47. The work has been summarized by Kashyap and by Tiwari in their respective editions above.

v7.c41.3

TABLE OF CONTENTS

v7.c41.4

(E1-18; T1-16) There are six kinds of nominal designations (prajñapti): (1) nominal aggregates; (2) nominal sense-bases; (3) nominal elements; (4) nominal truths; (5) nominal faculties; and (6) nominal personalities. There are 5 aggregates, 12 senses, 18 elements, 4 truths, 22 faculties, and these are listed. The present work deals with the types of personality.

v7.c41.5

The chapters take up the topic, grouping personalities by ones, twos, threes, etc., up to ten. In this Table of Contents are 54 classed by ones, 26 by twos, 17 by threes, 29 by fours, 14 by fives, 1 by sixes, 2 by sevens, and 1 each by eights, nines and tens. To save repetition we shall omit a separate listing of these here.

Chapter One: By Ones

v7.c41.s1.1

(E19-28; T17-27) (1) A person liberated at times is one who experiences the eight kinds of liberation from time to time, and for whom through such wisdom some of his intoxicants are completely destroyed.

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(2) A person not liberated at times is one who experiences the eight kinds of liberation all the time, and whose intoxicants are completely destroyed. He is a noble personality.

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(3) A person of perturbable nature is one who enters the trances of the material and immaterial worlds, but with difficulty, much effort, and only occasional success; being subject to laziness.

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(4) A person of imperturbable nature enters the trances of the material and immaterial worlds easily and with complete success, not being visited by laziness. He is a noble personality.

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(5) A person of fallible nature is one who doesn't achieve the trances of the material and immaterial worlds, or doesn't succeed as he desires or as long as he desires, or has great difficulty, because of his laziness.

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(6) A person of infallible nature is one who achieves the trances of the two worlds as he desires, without difficulty, and as long as he desires, and is not lazy. He is a noble person.

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(7) A person who is competent in thinking is one who achieves the trances as above, but only when he wills to and as along as he wills to; whenever he is not willing he falls away from them.

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(8) A person who is competent in watchfulness is one who achieves the trances as long as, but only as long as, he is watchful.

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(9) An ordinary person is one who is not putting the three fetters aside.

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(10) A person born of the lineage is one who has those factors which immediately proceed from the having of the noble nature.

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(11) One restrained by fear is one of the seven kinds of learners as well as ordinary persons.

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(12) One not restrained by fear is a perfected being.

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(13) One who is incapable of progress is one who is covered by karma, defilements and maturations, who is without faith, insufficient in desire, stupid, incapable of following the path of good factors.

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(14) One who is capable of progress has the opposite features to the above.

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(15) Those with a fixed destiny include five types going to hell, eight types of noble persons, and persons with false views.

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(16) Those without regulated destiny are the rest.
(17) There are four kinds of path-walkers.
(18) There are four kinds who are fixed in the fruits.
(19) One who is equal-headed is one whose life ends as soon as his intoxicants are terminated.

v7.c41.s1.17

(20) One for whom an eon endures is one for whom an eon that is scheduled to end continues on until he achieves liberation.
(21) There are eight kinds of noble persons.
(22) The rest are not noble persons.
(23) A learner is one of four kinds who follow the path or three who have the result.

v7.c41.s1.18

(24) A nonlearner is a noble person.
(25) The rest are neither learners nor nonlearners.
(26) The one who has three understandings.
(27) Possessors of six superknowledges.
(28) A perfectly enlightened one understands all the truths regarding all doctrines as yet unknown, and has the power of the results.

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(29) A person enlightened for himself is one who understands truths regarding doctrines as yet unknown, but not all of them, and doesn't have the power of the results.

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(30) A person liberated in both ways is one who experiences the eight stages of liberation and all of whose intoxicants are destroyed by his wisdom.

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(31) One liberated through wisdom is one who has not experienced the eight kinds of liberation but knows them by wisdom and all of whose intoxicants are destroyed.

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(32) An eye-witness is one who has both experienced the eight stages of liberation and knows them by wisdom and has some of its intoxicants destroyed.

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(33) One who has won vision understands the four noble truths and the Buddha's doctrines and practices them and has some of his intoxicants destroyed.

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(34) The person liberated by faith is like (33) but his intoxicants are destroyed in a different way.

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(35) A *dharma*-follower is one whose faculty of wisdom is developing as a stream-enterer, who cultivates the noble path with wisdom. The person who has completed the development of this sort is the one who has won vision (33).

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(36) A faith-follower is like (35) except that he cultivates the noble path with faith. The completion of this cultivation makes him a person liberated by faith (34).

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(37) One reborn not more than seven times is a stream-enterer who has completely destroyed the three fetters; he will transmigrate seven times among gods and men and then his frustrations will end.

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(38) One who transmigrates from family to family is a stream-enterer who has destroyed the three fetters, who will transmigrate through two or three good families until his frustrations end.

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(39) A single-seeded person is a stream-enterer who has destroyed the three fetters and who will be liberated in one lifetime.

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(40) A once-returner is one who will only return once to the world before his frustrations will cease.

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(41) A nonreturner is one who has completely destroyed the five fetters which cause rebirth in hell and who has been reborn (as a god) without parents; achieving liberation in this state he does not return again to this world.

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(42) One whose final liberation will occur before the next life is a nonreturner before reaching the middle of his appointed span of years in heaven.

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(43) A term-curtailing decedent is a nonreturner who is in the later half of his appointed span in heaven.

v7.c41.s1.34

(44) An automatically decedent person is a nonreturner who automatically achieves liberation.

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(45) One who is liberated through effort is a nonreturner who liberates himself through effort.

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(46) A person going upstream to Akaniṣṭha is a nonreturner who goes from heaven to heaven to achieve liberation.

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(47) A person trying to destroy the three fetters is a path-enterer.

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(48 in E; 47 (b) in T) A stream-enterer is one who has destroyed the three fetters.

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(49 in E; 48 (a) in T) A person trying to destroy his attachment to the senses and malice is one trying to become a once-returner.

v7.c41.s1.40

(50 in E; 48 (b) in T) A once-returner is one who has succeeded in destroying attachment to the senses and to malice.

v7.c41.s1.41

(51 in E; 49 (a) in T) A person trying to destroy attachment to senses and malice without residue is trying to become a nonreturner.

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(52 in E; 49 (b) in T) A person who has succeeded in destroying attachment to senses and malice without residue is a nonreturner.

v7.c41.s1.43

(53 in E; 50 (a) in T) One trying to destroy attachment to the material and immaterial worlds, to pride, excitedness and ignorance is one trying to be a noble person.

v7.c41.s1.44

(54 in E; 50 (b) in T) One who has succeeded in destroying attachment to material and immaterial things, to pride, excitedness and ignorance is a noble person.

v7.c41.s1.45

(E28-43; T28-39) (1) Angry and vengeful. Synonyms are provided for the two terms, as with the others below.
(2) Hypocrite and quarrelsome.
(3) Envious and selfish.
(4) Crafty and deceitful.
(5) Shameless and immodest.
(6) Sulky and a friend of evil people.
(7) With unguarded faculties and with unwise eating habits.
(8) Forgetful and uncomprehending.
(9) Infringer of precepts and holder of (wrong) views.
(10) One with internal fetters and one with external fetters. The former’s fetters tie him to lower realms, the latter’s to upper realms.
(11) Nonangry and unvengeful.
(12) Without hypocrisy and nonquarrelsome.
(13) Unenvious and unselfish.
(14) Noncrafty and undeceitful.
(15) Conscientious and modest.
(16) Obedient and a friend of good people.
(17) With guarded senses and wise food habits.
(18) Alert and comprehending.
(19) Observer of law and upholder of right view.
(20) Two kinds of persons hard to find in this world—one who does good first and one who recognizes it.
(21) Two persons hard to satisfy: a miser and a profligate.
(22) Two kinds of persons easily satisfied—one who is not a miser and one who is not a profligate.
(23) Two kinds of persons whose intoxicants increase—one who doubts where he shouldn’t and one who is not suspicious where he should be.
(24) Two kinds of persons whose intoxicants do not increase—one who does not doubt where he ought not to do so, and one who doubts where he ought to do so.
(25) Persons with low inclinations and persons with superior inclinations.
(26) The to-be-liberated—viz., the perfected beings and the one who is enlightened for himself—and the liberated—the Buddha.

v7.c41.s1.46

(E44-58; T40-54) (1) (a) A person is without hope who is immoral, impure, and does not aspire for liberation even when he hears of those who have attained it.

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(b) A person is hopeful who is moral and who, when he hears of those who have attained liberation, hopes he may attain it too.

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(c) A person who has lost hope is one who, though he has himself attained those liberations that are gained through insight and thought and is thus without evil tendencies, nevertheless has lost desire for (final) liberation.

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(2) Three kinds of persons who are as if sick: (a) One kind of sick person fails to recover regardless of treatment; likewise, some people fail to practice good regardless of whether they hear the doctrine, see the Buddha or not. (b) A second kind of sick person recovers regardless of his treatment. Likewise, there are those who practice good regardless of the doctrines and disciplines they may or may not have been taught. (c) A third kind of sick person depends upon treatment to recover. Likewise, there are those who require doctrines and disciplines in order to practice good, and for them the Tathāgata has provided his teachings which should be imparted to others of this third type.

v7.c41.s1.50

(3) This triad consists of the eye-witnesses (1.32 above), those who have won vision (1.33 above) and those liberated by faith (1.34 above).

v7.c41.s1.51

(4) (a) Foul-mouthed are those who lie. (b) Flower-speakers are those who speak the truth. (c) Honey-tongued are those whose speech is felicitous and attractive.

v7.c41.s1.52

(5) (a) Cancer-minded persons are those who are always out of sorts, full of anger and suspicion. (b) Lightning-minded are those who understand truly the noble truths. (c) Diamond- or thunderbolt-minded are those who have achieved the liberations of thought and wisdom with their intoxicants destroyed.

v7.c41.s1.53

(6) (a) Blind persons are those who cannot see their way to worldly success and cannot tell good from bad. (b) One-eyed persons are those who can see their way to worldly success but cannot distinguish good from bad. (c) Two-eyed persons can see their way to worldly success and can also tell good from bad.

v7.c41.s1.54

(7) (a) A person of stooping wisdom is one who, though he hears beneficial advice and doctrine, pays no attention to it. (b) A person of unawakened wisdom hears beneficial advice and doctrine and pays attention to it as long as he is seated, but having gotten up and gone away forgets it and does not practice it. (c) A person of abundant wisdom hears beneficial advice and doctrine, pays attention both during the discussion and afterwards.

v7.c41.s1.55

(8) (a) Persons who are attached to sense-desires and births include stream-enterers as well as once-returners. (b) Those who are non-attached to sense-desires but not to rebirths are the nonreturners.

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(c) The person who is nonattached to both sense-desires and births is a perfected being.

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(9) (a) Those like a mark on stone are those whose anger endures for a long time, like a mark in stone which is not soon eroded by wind or water. (b) Those like a mark in the earth are those whose anger does not last long, like the easily-eroded scratch in dirt. (c) Those like a mark in the water are those who, even though they speak harshly, are immediately agreeable.

v7.c41.s1.58

(10) (a) One like new but rough hempen cloth is the young Buddhist monk who leads his pupils astray through his immorality and lack of grace. (b) A middle-aged monk who does so is like a cheap older piece of hempen cloth, since his advice likewise leads his followers astray through his immorality and lack of grace. (c) A third kind of monk is like the old tattered cloth that is used to clean the pots and then thrown away; his words are rejected by other monks and he is ousted from the community.

v7.c41.s1.59

(11) There are three kinds of Banaras silk—one new, beautifully colored, smooth and valuable; a second not new, though not old, of fine color, smooth and valuable; a third old yet beautiful and pleasant to the touch, used for wrapping jewelry and thrown into the chest. Likewise there are three kinds of monks—(a) those who are young, virtuous, an advantage to learn from; (b) those who are middle-aged, virtuous, an advantage to learn from; (c) a senior monk, whose words will be taken to heart as the cloth is placed in the perfumed chest.

v7.c41.s1.60

(12) (a) Easily measured is one whose speech and mind are proud and confused. (b) Hard to be measured is one whose speech and mind are to the point and collected. (c) Immeasurable is one who is liberated.

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(13) (a) One who should not be served is one whose morality, concentration and wisdom are inferior, and should not be waited on except from compassion. (b) One who should be served is one whose morality, concentration and wisdom are equal to one’s own, so that discussion between them will be beneficial. (c) One who should be honored and served is one whose virtue, concentration and wisdom is superior to one’s own, so that one can learn from him.

v7.c41.s1.62

(14) (a) One who is to be avoided and not served is one who is immoral, corrupt, for association with him will give oneself bad repute. (b) One who should be treated with indifference and not served is one who is easily angered, for the same reason. (c) One who is to be served is one of virtue and good disposition, for, even though such a one may hold a wrong view, association with him will still bring one good fame.

v7.c41.s1.63

(15) (a) One who observes morality but whose concentration and wisdom are incomplete is the stream-enterer or the once-returner. (b) The person whose morality and concentration are complete but not his wisdom is the nonreturner. (c) The person whose morality, concentration and wisdom are all complete is the perfected being.

v7.c41.s1.64

(16) There are three teachers: (a) one who provides understanding of sense-desires but not of objects or feelings; he has attained the meditative state in the material world. (b) A second one provides understanding of desires and objects but not of feelings; he has attained the meditative state in the immaterial world. (c) A third teacher sets forth understanding of all three—desires, objects, feelings; he is perfectly enlightened.

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(17) Another set of three teachers: (a) one who preaches eternalism; (b) one who preaches destructionism; (c) one who does not teach any real or permanent entity in regard to the present or the future life—this last is perfectly enlightened.

Chapter Four

v7.c41.s2.1

(E60-94; T55-88) (1) (a) Not a good man; (b) an even worse man; (c) a good man; (d) an even better man.

v7.c41.s2.2

(2) (a) Bad; (b) worse than that; (c) good; (d) better than that.

v7.c41.s2.3

(3) (a) One whose *dharma* is bad; (b) one whose *dharma* is worse than bad; (c) one whose *dharma* is good; (d) one whose *dharma* is better than good.

v7.c41.s2.4

(4) (a) One who is blameworthy in conduct, speech and thought; (b) one who is very blameworthy; (c) one who is only a little blameworthy; (d) one who is blameless.

v7.c41.s2.5

(5) (a) One who understands the doctrine upon hearing it; (b) one who understands it upon analysis; (c) one who requires discussion and service to understand it; (d) one who will not understand it in this life.

v7.c41.s2.6

(6) (a) One who answers correctly but not quickly; (b) one who answers quickly but not correctly; (c) one who answers both correctly and quickly; (d) one who answers neither correctly nor quickly.

v7.c41.s2.7

(7) (a) One who in teaching the *dharma* speaks little and only what is irrelevant, so that the audience may fail to understand; (b) one who in teaching the *dharma* speaks little but what he says is relevant, so that the audience is able to understand; (c) one who in teaching the *dharma* speaks much irrelevancy, so that the audience cannot tell what the doctrine is; and (d) one who in teaching the *dharma* speaks much and what is relevant, so that the audience can understand.

v7.c41.s2.8

(8) There are four kinds of clouds, and four kinds of persons comparable to them: (a) those who speak but do not act, who are like a cloud that thunders but does not rain; (b) those who act but do not speak, like a cloud that rains but doesn't thunder; (c) those who both act and speak, like a cloud that rains and thunders; (d) those who neither act nor speak, like a cloud that neither thunders nor rains.

v7.c41.s2.9

(9) There are four kinds of mice, and four persons comparable: (a) Like a mouse that digs a hole but does not live in it, a person who masters the doctrine in the scriptures (9 names listed) but does not learn from them; (b) Like a mouse that lives in a hole he did not dig, a person who understands the doctrine even though he has not mastered the doctrine from the scriptures. (c) Like a mouse that lives in the hole he dug, the person who learns the doctrine from the scripture and lives it. (d) Like a mouse that neither lives nor digs in holes, a person who neither learns the doctrine from scripture nor understands it.

v7.c41.s2.10

(10) There are four kinds of mangoes, and four persons comparable. (a) Like an unripe but ripe-looking mango, some persons who do not understand the four truths behave as if they do. (b) Like a ripe mango which does not yet look ripe, a person may not look as if he does but actually understands the noble truths. (c) Like an unripe mango which does not yet look ripe, one may neither understand the truths nor look as if one does. (d) Like a ripe mango that looks ripe, some persons who look as if they understand the noble truths do indeed do so.

v7.c41.s2.11

(11) There are four kinds of persons who can be compared to a jar. (a) Like a jar that is empty but covered, some persons who do not understand the four truths behave as if they do. (b) Like a full and uncovered jar, some persons may not look as if they understand the truths but actually do so. (c) Like an empty and uncovered jar, some persons neither understand nor look as if they understand the truths. (d) Like a full and covered jar some persons understand the truth and look as if they do so.

v7.c41.s2.12

(12) Four types of persons comparable to a pool of water are distinguished: they are the same four kinds and distinguished in (10) and (11), but (a) is likened to a jar that is shallow but appears deep, (b) to a jar that is deep but appears shallow, (c) to a jar that is shallow and appears to be shallow, (d) to a jar that is deep and appears deep.

v7.c41.s2.13

(13) There are four kinds of oxen—those that are a pest to their own herd but not to another, those that are a pest to another herd but not to their own, those that are a pest to both their own and other herds, and those that are pests to neither their own nor other herds. Like the first kind of ox is the person who creates trouble to his own congregation but not to that of others. Like the second is the person who creates trouble to others' congregations but not his own. Etc.

v7.c41.s2.14

(14) Four kinds of persons are like snakes—(a) like a quick but not very poisonous snake, is one of quickly-dying anger; (b) like a poisonous but not very quick snake, is one slow to anger but stays angry a long time; (c) like a quick poisonous snake, is one often angry and for a long time; (d) like a slow nonpoisonous snake, is one infrequently angry and his anger does not endure.

v7.c41.s2.15

(15) (a) Some persons praise those unworthy of praise without examining them. (b) Some condemn those worthy of praise without examining them. (c) Some take satisfaction in what is not satisfactory without examining it. (d) Some find dissatisfaction in what is satisfactory without examining it.

v7.c41.s2.16

(16) (a) Some, after examining them, rightly condemn those unworthy of praise. (b) Some, after examining them, rightly praise those worthy of praise. (c) Some, after examining it, find dissatisfaction in what is not satisfactory. (d) Some, after examining it, find satisfaction in what is satisfactory.

v7.c41.s2.17

(17) (a) Some condemn what is unworthy of praise in a person but fail to praise what is worthy of praise in him. (b) Some praise what is praiseworthy in a person but fail to condemn what is not worthy of praise in him. (c) Some praise what is praiseworthy and condemn what is not praiseworthy. (d) Some neither praise what is praiseworthy nor condemn what is not praiseworthy.

v7.c41.s2.18

(18) (a) Some live on their present efforts and not on their (previously earned) merit. (b) Others live on their (previously earned) merit and not on their present efforts (the gods inhabiting the five pleasurable worlds). (c) Still others live on both present efforts and (previous) merit. (d) And still others live on neither (viz., those in purgatory).

v7.c41.s2.19

(19) (a) Some, such as Cāṇḍālas, basket-weavers, etc., who are poor, ugly, and blind, and who do evil things, are reborn into misery, doom and disaster. (b) Some others of the same sort but who do good deeds are reborn into a good destiny. (c) Others, who are born of noble family, rich, good-looking but do evil things are reborn to misery, doom and disaster. (d) And others of that sort (like (c)) but who do good deeds are born into good destinies.

v7.c41.s2.20

(20) The above four types are also respectively like a person who stoops down and does not progress, a person who stoops down but progresses, a person who prospers yet doesn't progress, a person who prospers and progresses.

v7.c41.s2.21

(21) Like trees, (a) some persons are weak (immoral) but surrounded by the strong (moral), (b) others are strong (moral) surrounded by weak (immoral), (c) others are weak and surrounded by the weak, and (d) others are strong and surrounded by the strong.

v7.c41.s2.22

(22) (a) One kind of person is satisfied by externals, (b) another satisfied by the words of others, (c) another satisfied by mere performance of austerities, (d) but others are satisfied by morality, meditation or wisdom.

v7.c41.s2.23

(23) (a) Some strive after their own welfare but not that of others, (b) others seek others' welfare but not their own, (c) others seek not after welfare at all, and (d) still others seek for both their own and others' welfare.

v7.c41.s2.24

(24) (a) One type of person is self-mortifying (a long description of behavior indicative of this), (b) another kind torments others, (c) a third is both self-mortifying and tormenter of others, and (d) others who have heard or seen the Buddha are neither self-mortifiers nor tormenters of others (long description of the way of life of a Buddhist monk here).

v7.c41.s2.25

(25) (a) Some have not abandoned passion, (b) others still have hatred, (c) still others have delusion, and (d) others are proud.

v7.c41.s2.26

(26) (a) Some attain internal peace of mind but not wisdom, (b) others attain wisdom but not peace of mind, (c) others attain both, and (d) others neither.

v7.c41.s2.27

(27) (a) Some go with the stream through enjoying sensual pleasures and committing sinful deeds, (b) others go against the stream through doing neither, (c) others having destroyed the five fetters become gods and are liberated in heaven, (d) others who have destroyed their intoxicants and who have achieved realization in this life are brahmins who have crossed the stream and gone to the other shore and are established in results.

v7.c41.s2.28

(28) (a) One who knows little and does not act up to what little he knows, (b) one who knows little but acts up to it, (c) one who knows lots but does not act up to it, (d) one who knows lots and acts up to it.

v7.c41.s2.29

(29) (a) The stream-enterers, who have destroyed three fetters and are destined for enlightenment, are called recluses with firm footing; (b) the once-returners are called "red-lotus-like recluse"; (c) one who has become a god through destroying five fetters is called a "white-lotus-like recluse"; (d) one who has realized liberation in this life is a delicate recluse.

Chapter Five

v7.c41.s3.1

(E94-103; T89-96) (1) (a) One man does wrong and becomes remorseful but does not experience the liberation of mind and wisdom, (b) another does wrong and does not become remorseful, (c) another does not do wrong and is nevertheless remorseful, (d)

v7.c41.s3.2

another does not do wrong and does not become remorseful, (e) but a fifth man, the Buddha, instructs all of them how to get rid of their intoxicants.

v7.c41.s3.3

(2) (a) One despises him to whom he gives, (b) another despises him with whom he lives, (c) another becomes infatuated with him of whom he speaks, (d) another has little faith, love or contentment, (e) and a final one cannot tell good from bad and is stupid.

v7.c41.s3.4

(3) Five kinds of soldiers who are like five kinds of monks: (a) one who, seeing a cloud of dust (i.e. merely hearing of temptation), sinks down and refuses to fight; (b) one who endures the cloud of dust but seeing the top of the flag (i.e. seeing a beautiful woman) sinks down and refuses to fight; (c) one who endures the cloud of dust and the top of the flag but on hearing the war cries (i.e. being spoken to by the woman) sinks down and refuses to fight (i.e. gives up the monastic life and returns to a householder's ways); (d) one who endures the cloud of dust, the top of the flag and the war cries but is killed in the melee (i.e. consorts with the woman); (e) one who endures the cloud of dust, top of the flag, war cries and even the melee, wins the battle (i.e. follows the Buddhist path to enlightenment).

v7.c41.s3.5

(4) Five who live on alms: (a) one because of delusion, (b) one because of sinful desires, (c) one because he is mad, (d) one because he reflects, and (e) one who does so because his sins are eradicated but his life is needed.

v7.c41.s3.6

(5) Five who refuse to accept food after the proper time (as in (4)).

v7.c41.s3.7

(6) Five who use one seat (as in (4)).

v7.c41.s3.8

(7) Five who wear rags collected from refuse heaps (as in (4)).

v7.c41.s3.9

(8) Five who wear three garments (as in (4)).

v7.c41.s3.10

(9) Five who dwell in the forest (as in (4)).

v7.c41.s3.11

(10) Five who live under a tree (as in (4)).

v7.c41.s3.12

(11) Five who live under the open sky (as in (4)).

v7.c41.s3.13

(12) Five who rest seated (as in (4)).

v7.c41.s3.14

(13) Five who dwell in a cremation ground (as in (4)).

Chapter Six

v7.c41.s4.1

(E104-105; T97-98) (a) The perfectly enlightened one, who understands the truths by his own effort and has omniscience as well as mastery of results. (b) The enlightened for himself, who does not have omniscience and mastery though he understands the truths. (c) A Sāriputta or Moggallāna, who ends his frustration through understanding the truths and becomes a disciple. (d) Other perfected beings, who understand but do not become disciples. (e) The nonreturner, who understands also. (f) The stream-enterer and once-returner, who do also.

v7.c41.s4.2

(E106-108; T99-102) (1) (a) A person of immoral qualities, once drowned, remains so. (b) A person who has good qualities but, having emerged from the water, decreases in morality, is drowned. (c) A person whose good qualities neither increase nor decrease persists after emergence. (d) A person who emerges with good qualities and destroys the three fetters becomes a stream-enterer; he looks around after emergence. (e) A person who emerges and not only destroys the three fetters but also destroys passion, hatred and delusion becomes a once-returner; he swims on after emergence. (f) A person who destroys the five fetters completely becomes a god and a nonreturner; he reaches a firm footing after emergence. (g) A person whose will and insight are liberated, whose intoxicants are destroyed, is a true brahmin who has crossed to the other shore.

v7.c41.s4.3

(2) (a) A person who has experienced the eight liberations and has insight into them, whose intoxicants are destroyed, is liberated in both ways. (b) One who has insight into the eight liberations but has not experienced them is liberated in wisdom. (c) A person who has experienced the eight liberations and had insight into them, and some of whose intoxicants are destroyed, is an eye-witness. (d) One who understands the noble truths and who practices them, and some of whose intoxicants are destroyed, is one who has won vision. (e) One who is like (d), but whose intoxicants are destroyed in a different way, is one liberated by faith. (f) One who is like (d) but who is striving after the results of being a stream-enterer is one who conforms to *dharma*. (g) One who is like (e) but is striving after the results of a stream-enterer is one conforming to faith.

Chapter Eight

v7.c41.s5.1

(E109; T103) The stream-enterer, the once-returner, the nonreturner, and the perfected being are four who are on the path; and those four who achieve the results of each are four who have the results.

Chapter Nine

v7.c41.s6.1

(E110-111; T104-106) The nine types are: the perfectly enlightened, the one enlightened for himself, the one liberated in both ways, the one liberated by wisdom, the eye-witness, the one who has won vision, the one liberated by faith, the one conforming to *dharma*, and the one conforming to faith.

v7.c41.s6.2

(E112; T107) Five who reach liberation here are: (1.37) the stream-enterer who will only have seven rebirths, (1.38) the stream-enterer transmigrating through a few families, (1.39) the single-seeded stream-enterer, (1.40) the once-returner, and (1.54 in E) the perfected being. Five who reach liberation after leaving this world are: (1.42) one whose final liberation will occur after this life but before the next one, (1.43) a term-curtailing decedent, (1.44) an automatic decedent, (1.45) one liberated through effort, and (1.46) one who goes upstream to Akaniṣṭha.

Cites (1)