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Aį¹
guttara NikÄya 3.30 Numbered Discourses 3.30Numbered Discourses 3.30
3. Puggalavagga 3. Persons 3. Individuals
Avakujjasutta Upside Down Upside-down
āTayome, bhikkhave, puggalÄ santo saį¹vijjamÄnÄ lokasmiį¹. āMonks, there are these three types of persons to be found existing in the world. āThese three individuals are found in the world.
Katame tayo? Which three? What three?
AvakujjapaƱƱo puggalo, ucchaį¹
gapaƱƱo puggalo, puthupaƱƱo puggalo. The person of upside down discernment, the person of lap discernment, and the person of wide-open discernment. One with upside-down wisdom, one with wisdom on their lap, and one with widespread wisdom.
Katamo ca, bhikkhave, avakujjapaƱƱo puggalo? āAnd which is the person of upside-down discernment? And who is the individual with upside-down wisdom?
Idha, bhikkhave, ekacco puggalo ÄrÄmaį¹ gantÄ hoti abhikkhaį¹aį¹ bhikkhÅ«naį¹ santike dhammassavanÄya. There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. Itās an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhÅ« dhammaį¹ desenti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄsenti. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. The mendicants teach them Dhamma thatās good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice thatās entirely full and pure.
So tasmiį¹ Äsane nisinno tassÄ kathÄya neva Ädiį¹ manasi karoti, na majjhaį¹ manasi karoti, na pariyosÄnaį¹ manasi karoti; He, while sitting in that seat, doesnāt attend to the beginning of that talk, doesnāt attend to the middle, doesnāt attend to the end. But even while sitting there, that person doesnāt apply the mind to the beginning, middle, or end of the discussion.
vuį¹į¹hitopi tamhÄ ÄsanÄ tassÄ kathÄya neva Ädiį¹ manasi karoti, na majjhaį¹ manasi karoti, na pariyosÄnaį¹ manasi karoti. Having gotten up from that seat, he doesnāt attend to the beginning of that talk, doesnāt attend to the middle, doesnāt attend to the end. And when they rise from their seat, they donāt apply the mind to the beginning, middle, or end of the discussion.
SeyyathÄpi, bhikkhave, kumbho nikujjo tatra udakaį¹ Äsittaį¹ vivaį¹į¹ati, no saį¹į¹hÄti; Just as when a pot is turned upside down, water poured there runs off and doesnāt stay; Itās like when a pot full of water is tipped over, so the water drains out and doesnāt stay.
evamevaį¹ kho, bhikkhave, idhekacco puggalo ÄrÄmaį¹ gantÄ hoti abhikkhaį¹aį¹ bhikkhÅ«naį¹ santike dhammassavanÄya. in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhÅ« dhammaį¹ desenti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄsenti. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. The mendicants teach them Dhamma thatās good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice thatās entirely full and pure.
So tasmiį¹ Äsane nisinno tassÄ kathÄya neva Ädiį¹ manasi karoti, na majjhaį¹ manasi karoti, na pariyosÄnaį¹ manasi karoti; He, while sitting in that seat, doesnāt attend to the beginning of that talk, doesnāt attend to the middle, doesnāt attend to the end. But even while sitting there, that person doesnāt apply the mind to the discussion in the beginning, middle, or end.
vuį¹į¹hitopi tamhÄ ÄsanÄ tassÄ kathÄya neva Ädiį¹ manasi karoti, na majjhaį¹ manasi karoti, na pariyosÄnaį¹ manasi karoti. Having gotten up from that seat, he doesnāt attend to the beginning of that talk, doesnāt attend to the middle, doesnāt attend to the end. And when they rise from their seat, they donāt apply the mind to the beginning, middle, or end of the discussion.
Ayaį¹ vuccati, bhikkhave, avakujjapaƱƱo puggalo. This is called a person of upside down discernment. This is called an individual with upside-down wisdom.
Katamo ca, bhikkhave, ucchaį¹
gapaƱƱo puggalo? āAnd which is the person of lap discernment? And who is the individual with wisdom on their lap?
Idha, bhikkhave, ekacco puggalo ÄrÄmaį¹ gantÄ hoti abhikkhaį¹aį¹ bhikkhÅ«naį¹ santike dhammassavanÄya. There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. Itās an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhÅ« dhammaį¹ desenti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄsenti. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. The mendicants teach them Dhamma thatās good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice thatās entirely full and pure.
So tasmiį¹ Äsane nisinno tassÄ kathÄya Ädimpi manasi karoti, majjhampi manasi karoti, pariyosÄnampi manasi karoti; He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. While sitting there, that person applies the mind to the discussion in the beginning, middle, and end.
vuį¹į¹hito ca kho tamhÄ ÄsanÄ tassÄ kathÄya neva Ädiį¹ manasi karoti, na majjhaį¹ manasi karoti, na pariyosÄnaį¹ manasi karoti. But having gotten up from that seat, he doesnāt attend to the beginning of that talk, doesnāt attend to the middle, doesnāt attend to the end. But when they rise from their seat, they donāt apply the mind to the beginning, middle, or end of the discussion.
SeyyathÄpi, bhikkhave, purisassa ucchaį¹
ge nÄnÄkhajjakÄni Äkiį¹į¹ÄniāJust as when a person has various foods strewn over his lapā Itās like a person who has different kinds of food crammed on their lapā
tilÄ taį¹įøulÄ modakÄ badarÄ. sesame seeds, husked rice, cakes, & jujubesā such as sesame, rice, sweets, or jujubeā
So tamhÄ ÄsanÄ vuį¹į¹hahanto satisammosÄ pakireyya. and when getting up, his mindfulness lapsed, he would scatter them; so that if they rise from the seat without mindfulness, everything gets scattered.
Evamevaį¹ kho, bhikkhave, idhekacco puggalo ÄrÄmaį¹ gantÄ hoti abhikkhaį¹aį¹ bhikkhÅ«naį¹ santike dhammassavanÄya. in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhÅ« dhammaį¹ desenti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄsenti. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. The mendicants teach them Dhamma thatās good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice thatās entirely full and pure.
So tasmiį¹ Äsane nisinno tassÄ kathÄya Ädimpi manasi karoti, majjhampi manasi karoti, pariyosÄnampi manasi karoti; He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. While sitting there, that person applies the mind to the discussion in the beginning, middle, and end.
vuį¹į¹hito ca kho tamhÄ ÄsanÄ tassÄ kathÄya neva Ädiį¹ manasi karoti, na majjhaį¹ manasi karoti, na pariyosÄnaį¹ manasi karoti. But having gotten up from that seat, he doesnāt attend to the beginning of that talk, doesnāt attend to the middle, doesnāt attend to the end. But when they rise from their seat, they donāt apply the mind to the beginning, middle, or end of the discussion.
Ayaį¹ vuccati, bhikkhave, ucchaį¹
gapaƱƱo puggalo. This is called a person of lap discernment. This is called an individual with wisdom on their lap.
Katamo ca, bhikkhave, puthupaƱƱo puggalo? āAnd which is the person of wide open discernment? And who is the individual with widespread wisdom?
Idha, bhikkhave, ekacco puggalo ÄrÄmaį¹ gantÄ hoti abhikkhaį¹aį¹ bhikkhÅ«naį¹ santike dhammassavanÄya. There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. Itās an individual who often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhÅ« dhammaį¹ desenti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄsenti. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. The mendicants teach them Dhamma thatās good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice thatās entirely full and pure.
So tasmiį¹ Äsane nisinno tassÄ kathÄya Ädimpi manasi karoti, majjhampi manasi karoti, pariyosÄnampi manasi karoti; He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. While sitting there, they apply the mind to the discussion in the beginning, middle, and end.
vuį¹į¹hitopi tamhÄ ÄsanÄ tassÄ kathÄya Ädimpi manasi karoti, majjhampi manasi karoti, pariyosÄnampi manasi karoti. And having gotten up from that seat, attends to the beginning of that talk, attends to the middle, attends to the end. And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion.
SeyyathÄpi, bhikkhave, kumbho ukkujjo tatra udakaį¹ Äsittaį¹ saį¹į¹hÄti no vivaį¹į¹ati; Just as when a pot is set right side up, water poured there stays and doesnāt run off; Itās like when a pot full of water is set straight, so the water stays and doesnāt drain out.
evamevaį¹ kho, bhikkhave, idhekacco puggalo ÄrÄmaį¹ gantÄ hoti abhikkhaį¹aį¹ bhikkhÅ«naį¹ santike dhammassavanÄya. in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants.
Tassa bhikkhÅ« dhammaį¹ desenti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄsenti. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. The mendicants teach them Dhamma thatās good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice thatās entirely full and pure.
So tasmiį¹ Äsane nisinno tassÄ kathÄya Ädimpi manasi karoti, majjhampi manasi karoti, pariyosÄnampi manasi karoti; He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. While sitting there, they apply the mind to the discussion in the beginning, middle, and end.
vuį¹į¹hitopi tamhÄ ÄsanÄ tassÄ kathÄya Ädimpi manasi karoti, majjhampi manasi karoti, pariyosÄnampi manasi karoti. And having gotten up from that seat, attends to the beginning of that talk, attends to the middle, attends to the end. And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion.
Ayaį¹ vuccati, bhikkhave, puthupaƱƱo puggalo. This is called a person of wide open discernment.ā This is called an individual with widespread wisdom.
Ime kho, bhikkhave, tayo puggalÄ santo saį¹vijjamÄnÄ lokasminti. These are the three types of persons to be found existing in the world. These are the three individuals found in the world.
AvakujjapaƱƱo puriso, A man of upside down discernmentā A person with upside-down wisdom,
dummedho avicakkhaį¹o; stupid, injudicious, is a simpleton and cannot see,
Abhikkhaį¹ampi ce hoti, even if he often goes and even if they frequently
gantÄ bhikkhÅ«na santike. in the presence of the monks, go into the mendicantsā presence,
Ädiį¹ kathÄya majjhaƱca, he canāt grasp anything such a person canāt learn
pariyosÄnaƱca tÄdiso; like the beginning, middle, or end of a talk, the beginning, middle, or end
Uggahetuį¹ na sakkoti, for discernment of the discussion,
paĆ±Ć±Ä hissa na vijjati. isnāt found in him. for their wisdom is lacking.
Ucchaį¹
gapaƱƱo puriso, A man of lap discernment the individual with wisdom on their lap
seyyo etena vuccati; is said to be better than that one. is better than that, itās said;
Abhikkhaį¹ampi ce hoti, If he often goes but even if they frequently
gantÄ bhikkhÅ«na santike. in the presence of the monks, go into the mendicantsā presence,
Ädiį¹ kathÄya majjhaƱca, while sitting in that seat, grasps the words such a person can only learn
pariyosÄnaƱca tÄdiso; of the beginning, middle, & end of the talk, the beginning, middle, and end
Nisinno Äsane tasmiį¹, but getting up, while sitting in that seat;
uggahetvÄna byaƱjanaį¹; he doesnāt discern anything like that, but theyāve only grasped the phrasing,
Vuį¹į¹hito nappajÄnÄti, for he forgets for when they rise their understanding fails,
gahitaį¹ hissa mussati. what he had grasped. and what theyāve learned is lost.
PuthupaƱƱo ca puriso, But a man of wide open discernment The person with widespread wisdom
seyyo etehi vuccati; is said to be better than those ones. is better than that, itās said;
Abhikkhaį¹ampi ce hoti, If he often goes and if they, too, frequently
gantÄ bhikkhÅ«na santike. in the presence of the monks, go into the mendicantsā presence,
Ädiį¹ kathÄya majjhaƱca, while sitting in that seat, he grasps the words one such can learn
pariyosÄnaƱca tÄdiso; of the beginning, middle, & end of the talk. the beginning, middle, and end
Nisinno Äsane tasmiį¹, He remembersā while sitting in that seat;
uggahetvÄna byaƱjanaį¹. the person of undivided mind, and when theyāve grasped the phrasing,
DhÄreti seį¹į¹hasaį¹
kappo, with the best of resolves. they remember it with the best of intentions.
AbyaggamÄnaso naro; Practicing the Dhamma in line with the Dhamma, That peaceful-hearted man,
DhammÄnudhammappaį¹ipanno, heāll put an end practicing in line with the teaching,
Dukkhassantakaro siyÄāti. to suffering & stress. See also: MN 95; AN 5:151; AN 5:202; AN 6:86ā88would make an end of suffering.ā
Dasamaį¹.
Puggalavaggo tatiyo.
TassuddÄnaį¹
Samiddha gilÄna saį¹
khÄrÄ,
bahukÄrÄ vajirena ca;
Sevi jiguccha gÅ«thabhÄį¹Ä«,
andho ca avakujjatÄti.