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question-and-answer discourses. He, of that much learning, understands the meaning, understands the Dhamma, practices in accordance with the Dhamma. Thus is a person of much learning, endowed with learning. 190. And which person is an unshakable recluse? Here, some person... Here, by the destruction of three fetters, one is a stream-enterer, not liable to fall, certain of enlightenment. This person is called "the unshakable recluse." And what person is "the lotus-like recluse"? Here, a certain person, by the destruction of three fetters, and the attenuation of lust, hatred, and delusion, is a once-returner, having returned to this world just once, makes an end of suffering. This person is called "the lotus-like recluse." And what person is "the white lotus-like recluse"? Here, a certain person, by the destruction of the five lower fetters, is an apparitional rebirth, there attaining final Nibbāna, not liable to return from that world. This person is called "the white lotus-like recluse." And what person is "the most delicate recluse among recluses"? Here, a certain person, by the destruction of the taints, having realized and attained the taintless liberation of mind, liberation by wisdom, by himself, with direct knowledge, in this very life, dwells therein. This person is called "the most delicate recluse among recluses." The section on four. 5. The Designation of Five Persons 191. Among these, the person who undertakes and is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom whereby those evil unwholesome states that have arisen in him cease without remainder, he should be spoken to thus: "Venerable sir, taints born of undertaking exist in you; taints born of remorse increase. It would be good, venerable sir, if you abandon taints born of undertaking, and remove taints born of remorse, and develop mind and wisdom. Thus, venerable sir, you will be equal to that fifth person." Among these, the person who undertakes but is not remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom whereby those evil unwholesome states that have arisen in him cease without remainder, he should be spoken to thus: "Venerable sir, taints born of undertaking exist in you; taints born of remorse do not increase. It would be good, venerable sir, if you undertake Abandon defilements, O venerable one, Develop mind and wisdom. Thus, venerable sir, You will be equal With that fifth person. Here, the person who does not undertake, is remorseful, and does not truly understand that liberation of mind and liberation by wisdom, where his arisen evil unwholesome states cease without remainder, he should be addressed thus: "Venerable sir, defilements born of undertaking do not exist for you, but defilements born of remorse increase. It is good, venerable sir, that having removed defilements born of remorse, you develop mind and wisdom. Thus, venerable sir, you will be equal with that fifth person." Here, the person who does not undertake, is not remorseful, and does not truly understand that liberation of mind and liberation by wisdom, where his evil unwholesome states cease without remainder, he should be addressed thus: "Venerable sir, defilements born of undertaking do not exist for you, and defilements born of remorse do not increase. It is good, venerable sir, that you develop mind and wisdom. Thus, venerable sir, you will be equal with that fifth person." These four persons, being thus exhorted and instructed by that fifth person, gradually attain the destruction of defilements. 192. And how does a person, having given, disparage? Here, a certain person, to whom he gives robes, almsfood, lodging, medicine, and requisites for the sick, it occurs to him: "I give, this one receives," having given, he disparages him. Thus, a person, having given, disparages. And how does a person, by living together, disparage? Here, a certain person, with whom he lives together for two or three years, by living together, he disparages him. Thus, a person, by living together, disparages. And how is a person "with a receptive mouth"? Here, a certain person, when another's praise or blame is spoken, quickly assents. Thus, a person is open-mouthed. And how is a person fickle? Here, a certain person has fleeting faith, fleeting devotion, fleeting affection, fleeting confidence. Thus, a person is fickle. And how is a person dull and deluded? Here, a certain person does not know skillful and unskillful states, does not know blameworthy and blameless states, does not know inferior and superior states, does not know dark and bright states with their counterparts. Thus, a person is dull and deluded. 193. Among these, what are the five persons comparable to warriors? Five warriors: Here, a certain warrior, just seeing the dust, sinks down, is disheartened, does not brace himself, cannot enter the battle. Such a warrior also exists here. This is the first warrior existing, found in the world. Again, further, a certain warrior endures the dust, but just seeing the banner, sinks down, is disheartened, does not brace himself, cannot enter the battle. Such a warrior also exists here. This is the second warrior existing, found in the world. Again, further, a certain warrior endures the dust, endures the banner, but just hearing the war-cry, sinks down, is disheartened, does not brace himself, cannot enter the battle. Such a warrior also exists here. This is the third warrior existing, found in the world. Again, further, a certain warrior endures the dust, endures the banner, endures the war-cry, but is struck down and perishes in the clash. Such a warrior also exists here. This is the fourth warrior existing, found in the world. Again, further, a certain warrior endures the dust, endures the banner, endures the war-cry, endures the clash. He, having completely conquered that battle, having conquered the battle, that very battle dwells in a cemetery. Such a certain warrior is there in this world. This fifth warrior, existing, is found in the world. These five warriors, existing, are found in the world. 194. Just so, these five persons, likened to warriors, existing, are found among monks. Which five? Here, a certain monk, seeing only the dust-banner, sinks down, becomes despondent, does not brace himself, is unable to sustain the holy life, revealing his weakness in training, renouncing the training, he reverts to the lower state. What is for him in the dust-banner? Here, a monk hears: "In such and such a village or town, a woman or a girl, is beautiful, lovely, charming, endowed with supreme beauty of complexion." Hearing that, he sinks down, becomes despondent, does not brace himself, is unable to sustain the holy life, revealing his weakness in training, renouncing the training, he reverts to the lower state. This is for him in the dust-banner. Just as that warrior, seeing only the dust-banner, sinks down, becomes despondent, does not brace himself, is unable to enter the battle, just so is this person. Such a certain person is there. This is the first person likened to a warrior, existing, found among monks. 195. Furthermore, here a certain monk endures the dust-banner, but seeing only the flag-banner, sinks down, becomes despondent, does not brace himself, is unable to sustain the holy life, revealing his weakness in training, renouncing the training, he reverts to the lower state. What is for him in the flag-banner? Here, a monk does not merely hear: "In such and such a village or town, a woman or a girl, is beautiful, lovely, charming, endowed with supreme beauty of complexion," but he himself sees a woman or a girl, beautiful, lovely, charming, endowed with supreme beauty of complexion. Seeing that, he sinks down, becomes despondent, He sinks down, does not stand firm, is not able to maintain the holy life. Revealing weakness in training, rejecting the training, he reverts to a lower state. This is for him concerning the banner-top. Just as that warrior endures the dust of battle, but indeed, just seeing the banner-top, sinks down, becomes dejected, does not stand firm, is not able to enter the battle; such is this person. Such a person is found here. This is the second person like a warrior, existing among the bhikkhus. 196. Furthermore, again, some bhikkhu here endures the dust of battle, endures the banner-top, but indeed, just hearing the taunt, sinks down, becomes dejected, does not stand firm, is not able to maintain the holy life. Revealing weakness in training, rejecting the training, he reverts to a lower state. What is for him the taunt? Here, a bhikkhu gone to the forest, or gone to the root of a tree, or gone to an empty dwelling, a woman approaches him and laughs at him, speaks to him, guffaws at him, ridicules him. He, being laughed at by the woman, spoken to, guffawed at, ridiculed, sinks down, becomes dejected, does not stand firm, is not able to maintain the holy life. Revealing weakness in training, rejecting the training, he reverts to a lower state. This is for him the taunt. Just as that warrior endures the dust of battle, endures the banner-top, but indeed, just hearing the taunt, sinks down, becomes dejected, does not stand firm, is not able to enter the battle; such is this person. Such a person is found here. This is the third person like a warrior, existing among the bhikkhus. 197. Furthermore, again, some bhikkhu here endures the dust of battle, endures the banner-top, endures the taunt, but indeed, in the actual contact, he is struck down, perishes. What is for him the actual contact? Here, a bhikkhu gone to the forest, or gone to the root of a tree, or gone to an empty dwelling, a woman approaches him and sits down close, lies down close, overwhelms him. He, by a woman, being sat upon, being laid upon, being overwhelmed, without renouncing the training, without revealing his weakness,