Knowledge of the Faculties of Persons

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Kosalans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of mendicants when he arrived at a town of the Kosalans named Daṇḍakappaka. The Buddha left the road and sat at the root of a tree on the seat spread out. The mendicants entered Daṇḍakappaka to look for a guest house.

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena daṇḍakappakaṁ nāma kosalānaṁ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṁ pavisiṁsu āvasathaṁ pariyesituṁ.

So I have heard. Evaṁ me sutaṁ—At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Daṇḍakappaka. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena daṇḍakappakaṁ nāma kosalānaṁ nigamo tadavasari. The Buddha left the road and sat at the root of a tree on the seat spread out. Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. The mendicants entered Daṇḍakappaka to look for a guest house. Te ca bhikkhū daṇḍakappakaṁ pavisiṁsu āvasathaṁ pariyesituṁ.

Then Venerable Ānanda together with several mendicants went to the Aciravatī River to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.

Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

Then Venerable Ānanda together with several mendicants went to the Aciravatī River to bathe. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṁ. When he had bathed and emerged from the water he stood in one robe drying his limbs. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

Then a certain mendicant went up to Venerable Ānanda, and said to him, “Reverend Ānanda, when the Buddha declared that DevadattaDevadattaUn primo del Buddha que intentó provocar un cisma en el saṅgha y que desde entonces se ha convertido en emblema de todos los budistas que trabajan, consciente o inconscientemente, para socavar la religión desde dentro.Ver en el glosario was going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?”

Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti?

Then a certain mendicant went up to Venerable Ānanda, and said to him, Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “Reverend Ānanda, when the Buddha declared that Devadatta was “kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato: going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?” ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti?

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idhāhaṁ, bhante, sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkamiṁ gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho, bhante, aññataro bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato—āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṁ vutte, ahaṁ, bhante, taṁ bhikkhuṁ etadavocaṁ: ‘evaṁ kho panetaṁ, āvuso, bhagavatā byākatan’”ti.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idhāhaṁ, bhante, sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkamiṁ gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho, bhante, aññataro bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato—āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṁ vutte, ahaṁ, bhante, taṁ bhikkhuṁ etadavocaṁ: ‘evaṁ kho panetaṁ, āvuso, bhagavatā byākatan’”ti.

“Ānanda, that mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant. How on earth can he take something that I have declared categorically to be ambiguous? I do not see a single other individual about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta.

“So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. *vā → so ca (sya-all)Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhaṁ āpajjissati. Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto.

“Ānanda, that mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant. “So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. *vā → so ca (sya-all)How on earth can he take something that I have declared categorically to be ambiguous? Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhaṁ āpajjissati. I do not see a single other individual about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta. Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto.

As long as I saw even a fraction of a hair’s tip of goodness in Devadatta I did not declare that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable.

Yāvakīvañcāhaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ addasaṁ; neva tāvāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Yato ca kho ahaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; athāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.

As long as I saw even a fraction of a hair’s tip of goodness in Devadatta Yāvakīvañcāhaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ addasaṁ; I did not declare that he was neva tāvāhaṁ devadattaṁ byākāsiṁ: going to a place of loss, to hell, there to remain for an eon, irredeemable. ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta Yato ca kho ahaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; I declared that he was athāhaṁ devadattaṁ byākāsiṁ: going to a place of loss, to hell, there to remain for an eon, irredeemable. ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.

Suppose there was a sewer deeper than a man’s height, full to the brim with feces, and someone was sunk into it over their head. Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer. But circling all around the sewer they couldn’t see even a fraction of a hair’s tip of that person that was not smeared with feces.

Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṁ gūthakūpaṁ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṁ, yattha taṁ gahetvā uddhareyya.

Suppose there was a sewer deeper than a man’s height, full to the brim with feces, Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. and someone was sunk into it over their head. Tatra puriso sasīsako nimuggo assa. Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. But circling all around the sewer they couldn’t see even a fraction of a hair’s tip of that person that was not smeared with feces. So taṁ gūthakūpaṁ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṁ, yattha taṁ gahetvā uddhareyya.

In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. If you would all listen, Ānanda, I will analyze the Realized One’s knowledges of the faculties of persons.”

Evamevaṁ kho ahaṁ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; athāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti? *vibhajissāmī”ti → vibhajantassāti (bj, sya-all, pts1ed)

In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta Evamevaṁ kho ahaṁ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; I declared that he was athāhaṁ devadattaṁ byākāsiṁ: going to a place of loss, to hell, there to remain for an eon, irredeemable. ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. If you would all listen, Ānanda, I will analyze the Realized One’s knowledges of the faculties of persons.” Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti? *vibhajissāmī”ti → vibhajantassāti (bj, sya-all, pts1ed)

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha analyze the faculties of persons. The mendicants will listen and remember it.”

“Etassa, bhagavā, kālo; etassa, sugata, kālo yaṁ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Now is the time, Blessed One! Now is the time, Holy One! “Etassa, bhagavā, kālo; etassa, sugata, kālo Let the Buddha analyze the faculties of persons. The mendicants will listen and remember it.” yaṁ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Yes, sir,” Ānanda replied. The Buddha said this:

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:

“Yes, sir,” Ānanda replied. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca:

“Ānanda, when I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, and from that the skillful will appear. So this individual is not liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field. Wouldn’t you know that those seeds would grow, increase, and mature?”

“Idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, imāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

“Ānanda, when I’ve comprehended the mind of an individual, I understand: “Idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘Both skillful and unskillful qualities are found in this individual.’ ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. After some time I encompass their mind and understand: Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present. ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Nevertheless, their skillful root is unbroken, and from that the skillful will appear. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. So this individual is not liable to decline in the future.’ Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Wouldn’t you know that those seeds would grow, increase, and mature?” Jāneyyāsi tvaṁ, ānanda, imāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

“In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is not liable to decline in the future … This is how another individual is known to the Realized One by encompassing their mind. And this is how the Realized One knows a person’s faculties by encompassing their mind. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.

“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

“In the same way, when I’ve comprehended the mind of an individual, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. This individual is not liable to decline in the future … Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. This is how another individual is known to the Realized One by encompassing their mind. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. And this is how the Realized One knows a person’s faculties by encompassing their mind. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. So this individual is still liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. Wouldn’t you know that those seeds would not grow, increase, and mature?”

Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

When I’ve comprehended the mind of an individual, I understand: Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘Both skillful and unskillful qualities are found in this individual.’ ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. After some time I encompass their mind and understand: Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present. ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. So this individual is still liable to decline in the future.’ Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Wouldn’t you know that those seeds would not grow, increase, and mature?” Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

“In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is still liable to decline in the future … This is how another individual is known to the Realized One …

“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

“In the same way, when I’ve comprehended the mind of an individual, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. This individual is still liable to decline in the future … Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. This is how another individual is known to the Realized One … Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘This individual has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field. Wouldn’t you know that those seeds would not grow, increase, and mature?”

Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

When I’ve comprehended the mind of an individual, I understand: Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘Both skillful and unskillful qualities are found in this individual.’ ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. After some time I encompass their mind and understand: Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘This individual has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Wouldn’t you know that those seeds would not grow, increase, and mature?” Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

“In the same way, when I’ve comprehended the mind of an individual, I understand … ‘This individual has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”

“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hotī”ti.

“In the same way, when I’ve comprehended the mind of an individual, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘This individual has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …” ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hotī”ti.

When he said this, Venerable Ānanda said to the Buddha, “Sir, can you describe three other individuals who share a portion of these three?”

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “sakkā nu kho, bhante, imesaṁ tiṇṇaṁ puggalānaṁ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti?

When he said this, Venerable Ānanda said to the Buddha, Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “Sir, can you describe three other individuals who share a portion of these three?” “sakkā nu kho, bhante, imesaṁ tiṇṇaṁ puggalānaṁ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti?

“I can, Ānanda,” said the Buddha. “Ānanda, when I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. So this individual is still liable to decline in the future.’ Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock. Wouldn’t you know that those coals would not grow, increase, and spread?”

“Sakkā, ānandā”ti bhagavā avoca: “idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

“I can, Ānanda,” said the Buddha. “Sakkā, ānandā”ti bhagavā avoca: “Ānanda, when I’ve comprehended the mind of an individual, I understand: “idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘Both skillful and unskillful qualities are found in this individual.’ ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. After some time I encompass their mind and understand: Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present. ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. So this individual is still liable to decline in the future.’ Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Wouldn’t you know that those coals would not grow, increase, and spread?” Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

“In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is still liable to decline in the future …

“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

“In the same way, when I’ve comprehended the mind of an individual, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. This individual is still liable to decline in the future … Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. So this individual is not liable to decline in the future.’ Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber. Wouldn’t you know that those coals would grow, increase, and spread?”

Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, imāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

When I’ve comprehended the mind of an individual, I understand: Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘Both skillful and unskillful qualities are found in this individual.’ ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. After some time I encompass their mind and understand: Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present. ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. So this individual is not liable to decline in the future.’ Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Wouldn’t you know that those coals would grow, increase, and spread?” Jāneyyāsi tvaṁ, ānanda, imāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

“In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is not liable to decline in the future …

“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

“In the same way, when I’ve comprehended the mind of an individual, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. This individual is not liable to decline in the future … Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ Suppose that there were some cool, quenched coals. They were placed on a pile of grass or timber. Wouldn’t you know that those coals would not grow, increase, and spread?”

Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

When I’ve comprehended the mind of an individual, I understand: Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi: ‘Both skillful and unskillful qualities are found in this individual.’ ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. After some time I encompass their mind and understand: Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Suppose that there were some cool, quenched coals. They were placed on a pile of grass or timber. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Wouldn’t you know that those coals would not grow, increase, and spread?” Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?

“In the same way, when I’ve comprehended the mind of an individual, I understand … ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ This is how another individual is known to the Realized One by encompassing their mind. And this is how the Realized One knows a person’s faculties by encompassing their mind. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.

“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

“In the same way, when I’ve comprehended the mind of an individual, I understand … “Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. This is how another individual is known to the Realized One by encompassing their mind. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. And this is how the Realized One knows a person’s faculties by encompassing their mind. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.

And so, Ānanda, of the first three individuals one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. And of the second three individuals, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.”

Tatrānanda, ye te purimā tayo puggalā tesaṁ tiṇṇaṁ puggalānaṁ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṁ tiṇṇaṁ puggalānaṁ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti.

And so, Ānanda, of the first three individuals one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. Tatrānanda, ye te purimā tayo puggalā tesaṁ tiṇṇaṁ puggalānaṁ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. And of the second three individuals, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.” Tatrānanda, yeme pacchimā tayo puggalā imesaṁ tiṇṇaṁ puggalānaṁ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti.