English
and encourages others in taking what is not given... ...he himself has wrong view, and encourages others in wrong view – this person is called "worse than evil-natured". 142. And what person is good-natured? Here, some person abstains from killing living beings, abstains from taking what is not given... ...has right view – this person is called "good-natured". 143. And what person is better than good-natured? Here, some person himself abstains from killing living beings, and encourages others to abstain from killing living beings... ...he himself has right view, and encourages others in right view – this person is called "better than good-natured". 144. And what person is blameworthy? Here, some person is endowed with blameworthy bodily action, is endowed with blameworthy verbal action, is endowed with blameworthy mental action – this person is called "blameworthy". 145. And what person is mostly blameworthy? Here, some person with much blameworthy... is endowed with much blameworthy bodily action, little blameless; is endowed with much blameworthy verbal action, little blameless; is endowed with much blameworthy mental action, little blameless— this person is called “one with much blame.” 146. And what kind of person is one with little blame? Here, a certain person is endowed with much blameless bodily action, little blameworthy; is endowed with much blameless verbal action, little blameworthy; is endowed with much blameless mental action, little blameworthy— this person is called “one with little blame.” 147. And what kind of person is blameless? Here, a certain person is endowed with blameless bodily action, is endowed with blameless verbal action, is endowed with blameless mental action— this person is called “blameless.” 148. And what kind of person is one who understands by mere declaration? The person for whom there is an understanding of the Dhamma at the very moment it is declared— this person is called “one who understands by mere declaration.” 149. And what kind of person is one who understands by elaboration? The person for whom there is an understanding of the Dhamma when the meaning of what was spoken concisely is elaborated upon— this person is called “one who understands by elaboration.” 150. And what kind of person is one who is to be led? The person for whom there is an understanding of the Dhamma gradually, in this way: by instruction, by questioning, by wise attention, by associating with, by frequenting, by attending upon good friends— this person is called “one who is to be led.” 151. And what kind of person is one whose ultimate is the words? The person for whom there is no understanding of the Dhamma in that very life, even if hearing much, even if speaking much, even if memorizing much, even if reciting much— this person is called “one whose ultimate is the words.” 152. And what kind of person is one with appropriate quick-wittedness, not swift quick-wittedness? Here, a certain person, when asked a question, speaks appropriately, not swiftly— this person is called One whose ready wit is appropriate, not fluent. 153. And what kind of person is one whose ready wit is fluent, not appropriate? Here, a certain person, being asked a question, speaks quickly, but not appropriately. This person is called 'one whose ready wit is fluent, not appropriate'. 154. And what kind of person is one whose ready wit is both appropriate and fluent? Here, a certain person, being asked a question, speaks both appropriately and quickly. This person is called 'one whose ready wit is both appropriate and fluent'. 155. And what kind of person is one whose ready wit is neither appropriate nor fluent? Here, a certain person, being asked a question, speaks neither appropriately nor quickly. This person is called 'one whose ready wit is neither appropriate nor fluent'. 156. Among these, what are the four kinds of Dhamma-speakers? Here, a certain Dhamma-speaker speaks little and inappropriately. And his audience is not skilled in what is connected and unconnected. Such a Dhamma-speaker, for such an audience, is reckoned as a Dhamma-speaker. Here again, a certain Dhamma-speaker speaks little and appropriately. And his audience is skilled in what is connected and unconnected. Such a Dhamma-speaker, for such an audience, is reckoned as a Dhamma-speaker. Here again, a certain Dhamma-speaker speaks much and inappropriately. And his audience is not skilled in what is connected and unconnected. Such a Dhamma-speaker, for such an audience, is reckoned as a Dhamma-speaker. Here again, a certain Dhamma-speaker speaks much and appropriately. And his audience is skilled in what is connected and unconnected. Such a Dhamma-speaker, for such an audience, is reckoned as a Dhamma-speaker. These are the four 'Dhamma-speaking persons'. 157. Among these, what are the four persons like clouds? There are four kinds of clouds: those that thunder but do not rain, those that rain but do not thunder, those that both thunder and rain, and those that neither thunder nor rain. Just so, these four... Persons like clouds exist, are found in the world. Which four? Thundering but not raining, Raining but not thundering, Thundering and raining, Neither thundering nor raining. And how is a person thundering but not raining? Here, some person is a speaker, but not a doer. Thus, a person is thundering but not raining. Just as that cloud thunders but does not rain, so is this person likened. And how is a person raining but not thundering? Here, some person is a doer, but not a speaker. Thus, a person is raining but not thundering. Just as that cloud rains but does not thunder, so is this person likened. And how is a person thundering and raining? Here, some person is a speaker and a doer. Thus, a person is thundering and raining. Just as that cloud thunders and rains, so is this person likened. And how is a person neither thundering nor raining? Here, some person is neither a speaker nor a doer. Thus, a person is neither thundering nor raining. Just as that cloud neither thunders nor rains, so is this person likened. These four persons like clouds exist, are found in the world. 158. Among these, which four are persons like mice? Four mice: One who makes a burrow but does not dwell in it, One who dwells but does not make a burrow, One who makes a burrow and dwells in it, One who neither makes a burrow nor dwells in it. Just so, these four persons like mice exist, are found in the world. Which four? One who makes a burrow but does not dwell in it, One who dwells but does not make a burrow, One who makes a burrow and dwells in it, One who neither makes a burrow nor dwells in it. And how is a person one who makes a burrow but does not dwell in it? Here, some person learns the Dhamma – discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids', birth stories, amazing phenomena, question-and-answer texts. But he does not understand as it really is, 'This is suffering,' 'This is the origin of suffering,' "this is the origin" he does not know as it actually is, "this is the cessation of suffering" he does not know as it actually is, "this is the path leading to the cessation of suffering" he does not know as it actually is. Such a person is one who digs deep but is not skilled. Just as that mouse digs deep but is not skilled, so is this person compared. And how is a person skilled but not one who digs deep? Here, a certain person does not learn the Dhamma – discourses, mixed prose and verse, expositions, verses, inspired utterances, 'as it was said' discourses, birth stories, amazing phenomena, question-and-answer discourses. He knows "this is suffering" as it actually is, he knows "this is the origin of suffering" as it actually is, he knows "this is the cessation of suffering" as it actually is, he knows "this is the path leading to the cessation of suffering" as it actually is. Such a person is skilled but not one who digs deep. Just as that mouse is skilled but does not dig deep, so is this person compared. And how is a person both one who digs deep and skilled? Here, a certain person learns the Dhamma – discourses, mixed prose and verse, expositions, verses, inspired utterances, 'as it was said' discourses, birth stories, amazing phenomena, question-and-answer discourses. He knows "this is suffering" as it actually is, he knows "this is the origin of suffering" as it actually is, he knows "this is the cessation of suffering" as it actually is, he knows "this is the path leading to the cessation of suffering" as it actually is. Such a person is both one who digs deep and skilled. Just as that mouse both digs deep and is skilled, so is this person compared. And how is a person neither one who digs deep nor skilled? Here, a certain person does not learn the Dhamma – discourses, mixed prose and verse, expositions, verses, inspired utterances, 'as it was said' discourses, birth stories, amazing phenomena, question-and-answer discourses. He does not know "this is suffering" as it actually is, he does not know "this is the origin of suffering" as it actually is, he does not know "this is the cessation of suffering" as it actually is, "this is the path leading to the cessation of suffering" he does not know as it actually is. the path leading to the cessation of suffering” as it actually is. Thus, this person is neither one who digs a burrow nor one who dwells in it. Just as that mouse is neither one who digs a burrow nor one who dwells in it, so is this person compared. These four persons, like mice, are found existing in the world. 159. Among these, which are the four persons like mangoes? There are four mangoes: unripe but appearing ripe, ripe but appearing unripe, unripe and appearing unripe, ripe and appearing ripe. Even so, these four persons, like mangoes, are found existing in the world. Which are the four? Unripe appearing ripe, ripe appearing unripe, unripe appearing unripe,