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he guards the faculty of mind, he achieves restraint in the faculty of mind. The guarding, protecting, watching, restraining of these six faculties – this is called "guarding the doors of the senses." A person endowed with this guarding of the doors of the senses is called "one who guards the doors of the senses." 78. And what kind of person is moderate in eating? What is moderation in eating there? Here, some person reflects wisely and takes food – not for sport, nor for indulgence, nor for adornment, nor for beautification; but only for the maintenance and sustenance of this body, for the cessation of harm, for the support of the holy life. "Thus, I will put an end to old feelings, and I will not arouse new feelings, and there will be for me sustenance, blamelessness, and a comfortable dwelling." The contentment, moderation, and reflection in eating – this is called "moderation in eating." A person endowed with this moderation in eating is called "one moderate in eating." 79. And what kind of person has established mindfulness? What is mindfulness there? That mindfulness, recollection, remembrance, mindfulness, remembering, holding in mind, not forgetting, not losing, mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness – this is called "mindfulness." A person endowed with this mindfulness is called "one who has established mindfulness." 80. And what kind of person is clearly comprehending? What is clear comprehension there? That wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, observation, close observation, sagacity, skill, cleverness, analysis, thought, examination, insight, intelligence, leading, insight, clear comprehension, goad, wisdom, the faculty of wisdom, the power of wisdom, the weapon of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the illumination of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, right view – this is called "clear comprehension." A person endowed with clear comprehension is 'clearly comprehending'. 81. And what person is accomplished in virtue? Therein, what is accomplishment in virtue? Non-transgression by body, non-transgression by speech, non-transgression by body and speech – this is called accomplishment in virtue. All restraint of virtue is accomplishment in virtue. A person endowed with this accomplishment in virtue is 'accomplished in virtue'. 82. And what person is accomplished in view? Therein, what is accomplishment in view? "There is what is given, there is what is offered, there is what is sacrificed, there is fruit and result of good and bad deeds, there is this world, there is the other world, there is mother, there is father, there are spontaneously arisen beings, there are in the world ascetics and brahmins who are rightly gone, rightly practiced, who, having themselves realized this world and the other world by direct knowledge, declare it." Such wisdom, understanding...and so on... non-delusion, investigation of phenomena, right view – this is called accomplishment in view. All right view is accomplishment in view. A person endowed with this accomplishment in view is 'accomplished in view'. 83. Which two persons are hard to find in the world? He who is a former doer (one who does good first), and he who is grateful and acknowledges what is done – these two persons are hard to find in the world. 84. Which two persons are hard to satisfy? He who keeps accumulating what he gets, and he who keeps spending what he gets – these two persons are 'hard to satisfy'. 85. Which two persons are easy to satisfy? He who does not keep accumulating what he gets, and he who does not keep spending what he gets – these two persons are 'easy to satisfy'. 86. For which two persons do the defilements increase? He who feels remorse for what should not be regretted, and he who does not feel remorse for what should be regretted – for these two persons, the defilements increase. 87. For which two persons do the defilements not increase? He who does not feel remorse for what should not be regretted, and he who feels remorse for what should be regretted – for these two persons, the defilements do not increase. And what kind of person is of low inclination? Here, a certain person is immoral, of evil nature. He associates with, frequents, attends upon another immoral person of evil nature. This person is called "of low inclination." 89. And what kind of person is of sublime inclination? Here, a certain person is virtuous, of good nature. He associates with, frequents, attends upon another virtuous person of good nature. This person is called "of sublime inclination." 90. And what kind of person is satisfied? Paccekabuddhas, and those disciples of the Tathāgata who are Arahants, are satisfied. The Fully Enlightened Buddha is satisfied and a satisfier. The Section on Twos. 3. Designation of Persons in Threes 91. And what kind of person is without hope? Here, a certain person is immoral, of evil nature, impure, of doubtful conduct, with hidden deeds, no ascetic but claiming to be an ascetic, no celibate but claiming to be a celibate, inwardly corrupt, oozing, a mass of refuse. He hears: "Indeed, a certain bhikkhu, through the destruction of the taints, has attained and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life." It does not occur to him: "Oh, when shall I too, through the destruction of the taints, attain and dwell in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge in this very life?" This person is called "without hope." 92. And what kind of person is hopeful? Here, a certain person is virtuous, of good nature. He hears: "Indeed, a certain bhikkhu, through the destruction of the taints, has attained and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life." It occurs to him: "Oh, when shall I too, through the destruction of the taints, attain and dwell in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge in this very life?" This person is called "hopeful." 93. And what kind of Who is a person without longing? Here, a certain person, through the destruction of defilements, having directly known and realized for themselves the undefiled liberation of mind and liberation through wisdom in this very life, abides having attained it. They hear: "Indeed, a certain monk, through the destruction of defilements, having directly known and realized for themselves the undefiled liberation of mind and liberation through wisdom in this very life, abides having attained it." It does not occur to them: "When will I too, through the destruction of defilements, directly know and realize for myself the undefiled liberation of mind and liberation through wisdom in this very life, and abide having attained it?" For what reason? Because the longing for liberation that they had before, when not yet liberated, has subsided. This person is called "one without longing." 94. Among these, who are the three persons likened to the sick? There are three sick persons: Here, a certain sick person, whether obtaining suitable food or not obtaining suitable food, whether obtaining suitable medicine or not obtaining suitable medicine, whether obtaining a suitable attendant or not obtaining a suitable attendant, does not recover from that illness. (1) But here, a certain sick person, whether obtaining suitable food or not obtaining suitable food, whether obtaining suitable medicine or not obtaining suitable medicine, whether obtaining a suitable attendant or not obtaining a suitable attendant, does recover from that illness. (2) But here, a certain sick person, obtaining suitable food, not failing to obtain it, obtaining suitable medicine, not failing to obtain it, obtaining a suitable attendant, not failing to obtain one, does recover from that illness. (3) Among these, that sick person who obtains suitable food, not failing to obtain it, who obtains suitable medicine, not failing to obtain it, who obtains a suitable attendant, not failing to obtain one, and does recover from that illness— it is on account of this sick person that the Blessed One has allowed sick-food, has allowed sick-medicine, has allowed a sick-attendant. And moreover, on account of this sick person, other sick persons should be attended to. Just so, three persons like the sick exist, are found in the world. Which three? Here, a certain person, whether obtaining to see the Tathāgata or not obtaining to see the Tathāgata, whether obtaining to hear the Dhamma-Vinaya proclaimed by the Tathāgata or not obtaining to hear the Dhamma-Vinaya proclaimed by the Tathāgata, does not enter the fixed course of righteousness in wholesome states. (1) Here, moreover, a certain person, whether obtaining to see the Tathāgata or not obtaining to see the Tathāgata, whether obtaining to hear the Dhamma-Vinaya proclaimed by the Tathāgata or not obtaining to hear the Dhamma-Vinaya proclaimed by the Tathāgata, enters the fixed course of righteousness in wholesome states. (2) Here, moreover, a certain person obtains to see the Tathāgata, not failing to obtain; obtains to hear the Dhamma-Vinaya proclaimed by the Tathāgata, not failing to obtain; enters the fixed course of righteousness in wholesome states. (3) Among these, that person who obtains to see the Tathāgata, not failing to obtain; obtains to hear the Dhamma-Vinaya proclaimed by the Tathāgata, not failing to obtain; enters the fixed course of righteousness in wholesome states— on account of this person the teaching of Dhamma by the Blessed One is allowed; and on account of this person the Dhamma should be taught to others as well.