Reference Translation by Bhikkhu Sujato (CC0).
“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.
“These three individuals are found in the world.
Katame tayo?
What three?
Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo.
One with upside-down wisdom, one with wisdom on their lap, and one with widespread wisdom.
Katamo ca, bhikkhave, avakujjapañño puggalo?
And who is the individual with upside-down wisdom?
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti;
But even while sitting there, that person doesn’t apply the mind to the beginning, middle, or end of the discussion.
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti.
And when they get up from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṁ āsittaṁ vivaṭṭati, no saṇṭhāti;
It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay.
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti;
But even while sitting there, that person doesn’t apply the mind to the discussion in the beginning, middle, or end.
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti.
And when they get up from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.
Ayaṁ vuccati, bhikkhave, avakujjapañño puggalo.
This is called an individual with upside-down wisdom.
Katamo ca, bhikkhave, ucchaṅgapañño puggalo?
And who is the individual with wisdom on their lap?
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
While sitting there, that person applies the mind to the discussion in the beginning, middle, and end.
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti.
But when they get up from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni—
It’s like a person who has different kinds of food crammed on their lap—
tilā taṇḍulā modakā badarā.
such as sesame, rice, sweets, or jujube—
So tamhā āsanā vuṭṭhahanto satisammosā pakireyya.
so that if they get up from the seat without mindfulness, everything gets scattered.
Evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
While sitting there, that person applies the mind to the discussion in the beginning, middle, and end.
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti.
But when they get up from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.
Ayaṁ vuccati, bhikkhave, ucchaṅgapañño puggalo.
This is called an individual with wisdom on their lap.
Katamo ca, bhikkhave, puthupañño puggalo?
And who is the individual with widespread wisdom?
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
While sitting there, they apply the mind to the discussion in the beginning, middle, and end.
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti.
And when they get up from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṁ āsittaṁ saṇṭhāti no vivaṭṭati;
It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out.
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
While sitting there, they apply the mind to the discussion in the beginning, middle, and end.
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti.
And when they get up from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion.
Ayaṁ vuccati, bhikkhave, puthupañño puggalo.
This is called an individual with widespread wisdom.
Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasminti.
These are the three individuals found in the world.
Avakujjapañño puriso,
A person with upside-down wisdom,
dummedho avicakkhaṇo;
is a simpleton and cannot see,
Abhikkhaṇampi ce hoti,
and even if they frequently
gantā bhikkhūna santike.
go into the mendicants’ presence,
Ādiṁ kathāya majjhañca,
such a person can’t learn
pariyosānañca tādiso;
the beginning, middle, or end
Uggahetuṁ na sakkoti,
of the discussion,
paññā hissa na vijjati.
for their wisdom is lacking.
Ucchaṅgapañño puriso,
the individual with wisdom on their lap
seyyo etena vuccati;
is better than that, it’s said;
Abhikkhaṇampi ce hoti,
but even if they frequently
gantā bhikkhūna santike.
go into the mendicants’ presence,
Ādiṁ kathāya majjhañca,
such a person can only learn
pariyosānañca tādiso;
the beginning, middle, and end
Nisinno āsane tasmiṁ,
while sitting in that seat;
uggahetvāna byañjanaṁ;
but they’ve only grasped the phrasing,
Vuṭṭhito nappajānāti,
for when they get up their understanding fails,
gahitaṁ hissa mussati.
and what they’ve learned is lost.
Puthupañño ca puriso,
The person with widespread wisdom
seyyo etehi vuccati;
is better than that, it’s said;
Abhikkhaṇampi ce hoti,
and if they, too, frequently
gantā bhikkhūna santike.
go into the mendicants’ presence,
Ādiṁ kathāya majjhañca,
one such can learn
pariyosānañca tādiso;
the beginning, middle, and end
Nisinno āsane tasmiṁ,
while sitting in that seat;
uggahetvāna byañjanaṁ.
and when they’ve grasped the phrasing,
Dhāreti seṭṭhasaṅkappo,
they remember it with the best of intentions.
Abyaggamānaso naro;
That peaceful-hearted man,
Dhammānudhammappaṭipanno,
practicing in line with the teaching,
Dukkhassantakaro siyā”ti.
would make an end of suffering.”
Dasamaṁ.
Puggalavaggo tatiyo.
Tassuddānaṁ
Samiddha gilāna saṅkhārā,
bahukārā vajirena ca;
Sevi jiguccha gūthabhāṇī,
andho ca avakujjatāti.
Reference Translation by Bhikkhu Sujato (CC0).
“These three individuals are found in the world.
What three?
One with upside-down wisdom, one with wisdom on their lap, and one with widespread wisdom.
And who is the individual with upside-down wisdom?
It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
But even while sitting there, that person doesn’t apply the mind to the beginning, middle, or end of the discussion.
And when they get up from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.
It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay.
In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
But even while sitting there, that person doesn’t apply the mind to the discussion in the beginning, middle, or end.
And when they get up from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.
This is called an individual with upside-down wisdom.
And who is the individual with wisdom on their lap?
It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
While sitting there, that person applies the mind to the discussion in the beginning, middle, and end.
But when they get up from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.
It’s like a person who has different kinds of food crammed on their lap—
such as sesame, rice, sweets, or jujube—
so that if they get up from the seat without mindfulness, everything gets scattered.
In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
While sitting there, that person applies the mind to the discussion in the beginning, middle, and end.
But when they get up from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion.
This is called an individual with wisdom on their lap.
And who is the individual with widespread wisdom?
It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
While sitting there, they apply the mind to the discussion in the beginning, middle, and end.
And when they get up from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion.
It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out.
In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
While sitting there, they apply the mind to the discussion in the beginning, middle, and end.
And when they get up from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion.
This is called an individual with widespread wisdom.
These are the three individuals found in the world.
A person with upside-down wisdom,
is a simpleton and cannot see,
and even if they frequently
go into the mendicants’ presence,
such a person can’t learn
the beginning, middle, or end
of the discussion,
for their wisdom is lacking.
the individual with wisdom on their lap
is better than that, it’s said;
but even if they frequently
go into the mendicants’ presence,
such a person can only learn
the beginning, middle, and end
while sitting in that seat;
but they’ve only grasped the phrasing,
for when they get up their understanding fails,
and what they’ve learned is lost.
The person with widespread wisdom
is better than that, it’s said;
and if they, too, frequently
go into the mendicants’ presence,
one such can learn
the beginning, middle, and end
while sitting in that seat;
and when they’ve grasped the phrasing,
they remember it with the best of intentions.
That peaceful-hearted man,
practicing in line with the teaching,
would make an end of suffering.”
“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.
Katame tayo?
Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo.
Katamo ca, bhikkhave, avakujjapañño puggalo?
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti;
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti.
Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṁ āsittaṁ vivaṭṭati, no saṇṭhāti;
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti;
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti.
Ayaṁ vuccati, bhikkhave, avakujjapañño puggalo.
Katamo ca, bhikkhave, ucchaṅgapañño puggalo?
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti.
Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni—
tilā taṇḍulā modakā badarā.
So tamhā āsanā vuṭṭhahanto satisammosā pakireyya.
Evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti.
Ayaṁ vuccati, bhikkhave, ucchaṅgapañño puggalo.
Katamo ca, bhikkhave, puthupañño puggalo?
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti.
Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṁ āsittaṁ saṇṭhāti no vivaṭṭati;
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti.
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti.
Ayaṁ vuccati, bhikkhave, puthupañño puggalo.
Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasminti.
Avakujjapañño puriso,
dummedho avicakkhaṇo;
Abhikkhaṇampi ce hoti,
gantā bhikkhūna santike.
Ādiṁ kathāya majjhañca,
pariyosānañca tādiso;
Uggahetuṁ na sakkoti,
paññā hissa na vijjati.
Ucchaṅgapañño puriso,
seyyo etena vuccati;
Abhikkhaṇampi ce hoti,
gantā bhikkhūna santike.
Ādiṁ kathāya majjhañca,
pariyosānañca tādiso;
Nisinno āsane tasmiṁ,
uggahetvāna byañjanaṁ;
Vuṭṭhito nappajānāti,
gahitaṁ hissa mussati.
Puthupañño ca puriso,
seyyo etehi vuccati;
Abhikkhaṇampi ce hoti,
gantā bhikkhūna santike.
Ādiṁ kathāya majjhañca,
pariyosānañca tādiso;
Nisinno āsane tasmiṁ,
uggahetvāna byañjanaṁ.
Dhāreti seṭṭhasaṅkappo,
Abyaggamānaso naro;
Dhammānudhammappaṭipanno,
Dukkhassantakaro siyā”ti.
Dasamaṁ.
Puggalavaggo tatiyo.
Tassuddānaṁ
Samiddha gilāna saṅkhārā,
bahukārā vajirena ca;
Sevi jiguccha gūthabhāṇī,
andho ca avakujjatāti.