English
These three persons like the sick exist, are found in the world. And what person is a body-witness? Here, a certain person dwells having touched the eight liberations with the body, and having seen with wisdom, some of his taints are destroyed— this person is called a "body-witness." And what person is one attained to view? Here, a certain person truly understands: "This is suffering"; truly understands: "This is the origin of suffering"; truly understands: "This is the cessation of suffering"; truly understands: "This is the path leading to the cessation of suffering." understands as it truly is, and the teachings proclaimed by the Tathāgata are well-seen by him with wisdom, well-penetrated, and having seen with wisdom, some of his defilements are eradicated – this person is called "one attained to view". 97. And what kind of person is "one liberated by faith"? Here, a certain person understands "this is suffering" as it truly is... ...and the teachings proclaimed by the Tathāgata are well-seen by him with wisdom, well-penetrated, and having seen with wisdom, some of his defilements are eradicated, but not like one attained to view – this person is called "one liberated by faith". 98. And what kind of person is a "foul speaker"? Here, a certain person is a liar, whether gone to an assembly, or a gathering, or among relatives, or among a guild, or among a royal court, brought forth and questioned as a witness: "Come, good man, tell what you know!" He, not knowing, says, "I know," or knowing, says, "I don't know," or not seeing, says, "I see," or seeing, says, "I don't see." Thus, for his own sake, or for another's sake, or for some trifling material gain, he intentionally speaks a lie – this person is called a "foul speaker". 99. And what kind of person is a "flower speaker"? Here, a certain person has abandoned lying, abstains from lying, whether gone to an assembly, or a gathering, or among relatives, or among a guild, or among a royal court, brought forth and questioned as a witness: "Come, good man, tell what you know!" He, not knowing, says, "I don't know," or knowing, says, "I know," or not seeing, says, "I don't see," or seeing, says, "I see." Thus, for his own sake, or for another's sake, or for some trifling material gain, he does not intentionally speak a lie – this person is called a "flower speaker". 100. And what kind of person is a "honey speaker"? Here, a certain person, that speech which is pleasant, agreeable to the ear, lovely, heart-stirring, civil, much pleasing to people, agreeable to many people, such a speech is spoken. This person is called "honey-tongued". 101. And what kind of person is "like a sore in mind"? Here, a certain person is wrathful, full of vexation. Even if spoken to a little, he becomes angry, enraged, hostile, resentful. He displays anger, hatred, and displeasure. Just as a bad sore, when poked with a stick or a potsherd, gives off more pus. Even so, here, a certain person is wrathful, full of vexation. Even if spoken to a little, he becomes angry, enraged, hostile, resentful. He displays anger, hatred, and displeasure. This person is called "like a sore in mind". 102. And what kind of person is "like lightning in mind"? Here, a certain person understands "This is suffering" as it truly is. He understands "This is the origin of suffering" as it truly is. He understands "This is the cessation of suffering" as it truly is. He understands "This is the path leading to the cessation of suffering" as it truly is. Just as a man with sight, in the pitch-dark night, might see forms by a flash of lightning. Even so, here, a certain person understands "This is suffering" as it truly is. He understands "This is the origin of suffering" as it truly is. He understands "This is the cessation of suffering" as it truly is. He understands "This is the path leading to the cessation of suffering" as it truly is. This person is called "like lightning in mind". 103. And what kind of person is "like a diamond in mind"? Here, a certain person, through the destruction of the taints, dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom. Just as there is nothing that a diamond cannot cut, no gem or stone. Even so, here, a certain person, through the destruction of the taints, the taintless liberation of mind... Having directly known and realized for oneself, in this very life, the liberation of mind, the liberation by wisdom, and having attained and dwells therein – this person is called "one whose mind is like a diamond". 104. And what kind of person is blind? Here, for a certain person, there is no such eye by which eye he might acquire unacquired wealth, or make acquired wealth prosper; and there is no such eye for him by which eye he might know wholesome and unwholesome states, know blameworthy and blameless states, know inferior and superior states, know dark and bright states with their counterparts – this person is called "blind". 105. And what kind of person is one-eyed? Here, for a certain person, there is such an eye by which eye he might acquire unacquired wealth, or make acquired wealth prosper; but there is no such eye for him by which eye he might know wholesome and unwholesome states, know blameworthy and blameless states, know inferior and superior states, know dark and bright states with their counterparts – this person is called "one-eyed". 106. And what kind of person is two-eyed? Here, for a certain person, there is such an eye by which eye he might acquire unacquired wealth, or make acquired wealth prosper; and there is such an eye for him by which eye he might know wholesome and unwholesome states, know blameworthy and blameless states, know inferior and superior states, know dark and bright states with their counterparts – this person is called "two-eyed". 107. And what kind of person is one with overturned wisdom? Here, a certain person goes to the monastery frequently to the presence of monks for listening to the Dhamma. To him, the monks teach the Dhamma beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning, with the letter, entirely complete, perfectly pure. they proclaim the holy life. Sitting on that seat, he does not attend to the beginning of that talk, nor to the middle, nor to the end. Even having risen from that seat, he does not attend to the beginning of that talk, nor to the middle, nor to the end. Just as a pot turned upside down, when water is poured into it, it spills out, it does not stay; In the same way, a certain person here goes to the monastery often to listen to the Dhamma from the bhikkhus. The bhikkhus teach him the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing, they proclaim the utterly complete, pure holy life. Sitting on that seat, he does not attend to the beginning of that talk, nor to the middle, nor to the end. Even having risen from that seat, he does not attend to the beginning of that talk, nor to the middle, nor to the end. This person is called "one with overturned wisdom". 108. And what person is "one with lap-wisdom"? A certain person here goes to the monastery often to listen to the Dhamma from the bhikkhus. The bhikkhus teach him the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing, they proclaim the utterly complete, pure holy life. Sitting on that seat, he attends to the beginning of that talk, and to the middle, and to the end. But having risen from that seat, he does not attend to the beginning of that talk, nor to the middle, nor to the end. Just as in a man's lap various snacks are scattered – sesame seeds, rice grains, sweetmeats, jujubes. As he rises from that seat, he might scatter them due to forgetfulness. In the same way, a certain person here He goes to the monastery frequently to hear the Dhamma from the monks. To him the monks teach the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, entirely complete, perfectly pure, they proclaim the holy life. He, sitting in that seat, pays attention to the beginning of that talk, pays attention to the middle, pays attention to the end. But having risen from that seat, he does not pay attention to the beginning of that talk, nor to the middle, nor to the end. This person is called "one with lap-wisdom." 109. And what kind of person is "one with broad wisdom"? Here, some person goes to the monastery frequently to hear the Dhamma from the monks. To him the monks teach the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, entirely complete, perfectly pure, they proclaim the holy life. He, sitting in that seat, pays attention to the beginning of that talk, pays attention to the middle, pays attention to the end. Even having risen from that seat, he pays attention to the beginning of that talk, pays attention to the middle, pays attention to the end. Just as an upright pot, water poured into it remains, it does not flow out; just so, some person here goes to the monastery frequently to hear the Dhamma from the monks. To him the monks teach the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, entirely complete, perfectly pure, they proclaim the holy life. He, sitting in that seat, pays attention to the beginning of that talk, pays attention to the middle, pays attention to the end. Even having risen from that seat, he pays attention to the beginning of that talk, pays attention to the middle, pays attention to the end. This person is called "one with broad wisdom." 110. And what kind of pe Which person is attached to sensual pleasures and existences? Stream-enterers and Once-returners – these persons are called