解脫道論 白話全本 · 冊6

The Ācariya of Dependence First Observes Him for Several Days

At this point, the ācariya of dependence spends several days observing his temperament. When his temperament and meditation subject correspond, the practitioner should be taught the fourteen temperaments.

The Fourteen Temperaments

Which fourteen? Desirous temperament, angry temperament (瞋恚行), deluded temperament, faithful temperament, intelligent temperament, discursive temperament, desirous-and-angry temperament (欲瞋恚行), desirous-and-deluded temperament, angry-and-deluded temperament, equal temperament, faithful-and-intelligent temperament, faithful-and-discursive temperament, intelligent-and-discursive temperament, and equal temperament.

Further, such various temperaments as craving, views, and conceit can also be known.

Temperament Gives Rise to Fourteen Persons

Here greed-and-desire, mind, disposition, temperament, nature, and delighting attachment are names without difference in this meaning. Because of temperament, there come to be fourteen persons: a practitioner of desirous temperament, a practitioner of angry temperament (嗔行人), a practitioner of deluded temperament, a practitioner of faithful temperament, a practitioner of intelligent temperament, a practitioner of discursive temperament, a practitioner of desirous-and-angry temperament (欲瞋行人), a practitioner of desirous-and-deluded temperament, a practitioner of angry-and-deluded temperament, a practitioner of equal temperament, a practitioner of faithful-and-intelligent temperament, a practitioner of faithful-and-discursive temperament, a practitioner of intelligent-and-discursive temperament, and a practitioner of equal temperament.

Here desire for desire, disposition to desire, nature of desire, and delight in desire designate a practitioner of desirous temperament. When that person’s desire constantly operates as predominant desire, this is called desirous temperament. All the others should be distinguished in the same way.

The Fourteen Persons Are Summarized as Seven Persons

At this point, the fourteen persons are summarized as seven persons: a practitioner of desirous temperament and a practitioner of faithful temperament become one; a practitioner of angry temperament (瞋行人) and a practitioner of intelligent temperament become one; a practitioner of deluded temperament and a practitioner of discursive temperament become one; a practitioner of desirous-and-angry temperament (欲瞋行人) and a practitioner of faithful-and-intelligent temperament become one; a practitioner of desirous-and-deluded temperament and a practitioner of faithful-and-discursive temperament become one; a practitioner of angry-and-deluded temperament and a practitioner of intelligent-and-discursive temperament become one; and the two practitioners of equal temperament become one.

Why a Practitioner of Desirous Temperament and a Practitioner of Faithful Temperament Become One

Question: Why do a practitioner of desirous temperament and a practitioner of faithful temperament become one?

Answer: A practitioner of desirous temperament increases faith while acting from desire with a good companion, because of approaching and beholding good qualities.

Further, viewed through three approaches, desire and faith form one characteristic: the meaning of loving recollection, the meaning of seeking good qualities, and the meaning of non-relinquishment. Here a person of desire recollects desire, while a person of faith recollects the good; a person of desire seeks the good qualities of desire, while a person of faith seeks the good qualities of the good; a person of desire has not relinquishing the unlovely as a characteristic, while a person of faith has not relinquishing the lovely as a characteristic. Therefore desirous temperament and faithful temperament form one characteristic.

Why Angry Temperament and Intelligent Temperament Become One

Question: Why do angry temperament (瞋恚行) and intelligent temperament become one?

Answer: A practitioner of angry temperament (瞋行人) increases intelligence while acting from anger with a good companion, because of approaching and beholding good qualities.

Further, viewed through three approaches, anger and intelligence form one characteristic: because of non-loving recollection, because of seeking anger, and because of relinquishing. Here an angry person (瞋人) does not rest in loving recollection, while an intelligent person does not rest in recollection of conduct; an angry person (瞋恚人) seeks anger, while an intelligent person seeks the drawbacks of conduct; an angry person (瞋人) rests in relinquishment, while an intelligent person rests in the conduct of relinquishment. Therefore a practitioner of angry temperament (瞋行人) and intelligent temperament form one characteristic, because they are equal.

Why a Practitioner of Deluded Temperament and a Practitioner of Discursive Temperament Become One

Question: Why do a practitioner of deluded temperament and a practitioner of discursive temperament become one?

Answer: In order to attain the good, a practitioner of deluded temperament increases discursiveness while acting from delusion, because of approaching and beholding good qualities and because faith and wisdom move apart.

Further, viewed through two approaches, delusion and discursiveness form one characteristic: because they are not self-settled and because they move. Here delusion settles in disorder and is therefore unsettled, while discursiveness becomes unsettled because of its many discursive recollections; delusion becomes movement because it has no direction, while discursiveness becomes movement because of tranquillity. Therefore deluded temperament and discursive temperament form one characteristic, because they are equal.

The remaining temperaments should be distinguished by this method. In this way there come to be seven persons.

Who among the Seven Cultivates Quickly and Who Cultivates Slowly

Among these seven persons, who cultivates quickly? Who cultivates slowly?

A practitioner of desirous temperament cultivates quickly on account of being settled and easy to instruct—because faith is strong and because delusion and discursiveness are weak.

A practitioner of angry temperament (瞋行人) cultivates quickly, settled and easy to instruct—because intelligence is strong and because delusion and discursiveness are weak.

A practitioner of deluded temperament cultivates slowly and is difficult to instruct—because delusion and discursiveness are strong and because faith and intelligence are weak.

A practitioner of desirous-and-angry temperament (欲瞋行人) cultivates quickly, settled and easy to instruct—because faith and intelligence are strong and because delusion and discursiveness are weak.

A practitioner of desirous-and-deluded temperament cultivates slowly and is difficult to instruct—because faith is unsettled and because delusion and discursiveness are strong.

A practitioner of angry-and-deluded temperament cultivates slowly and is difficult to instruct—because intelligence is unsettled and because delusion and discursiveness are strong.

A practitioner of equal temperament cultivates slowly and is difficult to instruct—because intelligence does not rest stably and because delusion and discursiveness are strong.

The Seven Persons Become Three through the Root Defilements

At this point, through the root defilements, the seven persons become three: a practitioner of desirous temperament, a practitioner of angry temperament (嗔恚行人), and a practitioner of deluded temperament.

Several Points to Retain

In the list of fourteen temperaments, “equal temperament” occurs twice, once in tenth position and once in fourteenth position; in the list of fourteen persons, “a practitioner of equal temperament” likewise occurs twice. When the passage below says “the two practitioners of equal temperament become one,” that word “two” counts precisely these two occurrences. They are recorded as written.

The list of fourteen temperaments has angry temperament (瞋恚行) and desirous-and-angry temperament (欲瞋恚行), while the list of fourteen persons has a practitioner of angry temperament (嗔行人) and a practitioner of desirous-and-angry temperament (欲瞋行人); the passage’s final sentence then has a practitioner of angry temperament (嗔恚行人). The same person has three written forms within one passage. This is a difference of written character: 嗔 and 瞋 are both present. They are recorded without being made uniform.

Among the seven pairs, only the first three are posed as questions and answered. For the fourth through seventh pairs, the treatise says only, “The remaining temperaments should be distinguished by this method,” and does not explain each pair. This is recorded as written.

The answers for the first two pairs both say “through three approaches” and each lists three points. The answer for the third says “through two approaches” and lists only two points. Beyond “because of approaching and beholding good qualities,” the third pair alone adds “because faith and wisdom move apart,” making it the only one of the three with one additional “because.” This is recorded as written.

The character 行 in “through three approaches” and “through two approaches” is not used in the same way as 行 in the chapter title. The treatise does not explain it. This is recorded without supplying an explanation.

Among the seven persons, the three said to cultivate quickly are the practitioner of desirous temperament, the practitioner of angry temperament, and the practitioner of desirous-and-angry temperament; the four said to cultivate slowly are the practitioner of deluded temperament, the practitioner of desirous-and-deluded temperament, the practitioner of angry-and-deluded temperament, and the practitioner of equal temperament. The concluding causal wording for all three quick cultivators includes the same string, “because delusion and discursiveness are weak”; that for all four slow cultivators includes the same string, “because delusion and discursiveness are strong.” This is recorded as written.

The opening “at this point” stands after the close of fascicle two and the heading of this chapter. The same two characters 爾時 occur twice more within this passage: once where the fourteen persons are summarized as seven, and once where the seven become three. This is recorded as written.

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Shi Huijing · Waken · The Path of Freedom · Fourteen Temperaments, Seven Persons, and Three Temperaments · Vernacular · Summer 2026

Three questions in one breath

Question: What are the causes of these three temperaments? How can one know that this is a practitioner of desirous temperament, this is a practitioner of angry temperament (瞋行人), and this is a practitioner of deluded temperament? How, according to temperament, should one receive robes, go for alms, sit and lie down, and handle one’s place of activity and deportment?

Answer to the first question: three kinds of cause

Answer: first, initially performed action as cause; second, elements as cause for the temperaments; and third, drawbacks as cause.

Initially performed action as cause

What is initially performed action as cause for the temperaments?

Because, at first, one applied means toward what was lovely and performed many wholesome actions, one becomes a practitioner of desirous temperament; one also falls from heaven and is born here.

One who repeatedly produces hostile actions of killing, cutting, stocks and fetters becomes a practitioner of angry temperament (瞋行人); covered by unlovely action, one falls from hell or from among dragons and is born here.

One who, at first, often drinks alcohol and causes division becomes a practitioner of deluded temperament; one falls from animal birth and is born here.

Thus: initial action as cause for temperament.

Elements as cause

What is meant by elements as cause?

Because two elements are nearest, one becomes a practitioner of deluded temperament—namely, the earth element and the water element.

Because two elements are nearest, one becomes a practitioner of angry temperament (瞋行人)—namely, the fire element and the wind element.

Because the four elements are equal, one becomes a practitioner of desirous temperament.

Thus, for the temperaments: elements as cause.

Drawbacks as cause

What is meant by drawbacks as cause?

One with the greatest amount of 淡 (“phlegm”) becomes a practitioner of desirous temperament; one with the greatest amount of 瞻 (no English gloss determined) becomes a practitioner of angry temperament (瞋行人); and one with the greatest amount of 風 (“wind”) becomes a practitioner of deluded temperament.

Another statement says: one with the greatest amount of 淡 (“phlegm”) becomes a practitioner of deluded temperament, and one with the greatest amount of 風 (“wind”) becomes a practitioner of desirous temperament.

Thus: drawbacks as cause.

Answer to the second question: can be known through seven approaches

How can one know that this person is of desirous temperament, this person is of angry temperament, and this person is of deluded temperament?

Answer: it can be known through seven approaches—through things, through defilements, through conduct, through taking up, through food, through action, and through lying down.

Can be known through things

How can it be known through things?

A practitioner of desirous temperament sees whatever things there are. What has never before been seen is seen, and once seen, is looked at again. Such a person constantly fails to attend to the genuine drawbacks while observing; even a small good quality does not seem difficult, and the person is unwilling to seek release from this. Having observed, the person cannot relinquish that conduct and goes on to know other things. Through conduct such as this, desirous temperament can be known.

As for a practitioner of angry temperament (嗔行人者), on seeing any such thing, the person seems weary and cannot look for long; readily taking up drawbacks, the person often disparages others, and with respect to many good qualities does not find them not difficult. The person does not relinquish this, but gains facility only through drawbacks; knowing and doing other things is likewise so. In this way, angry temperament (瞋行) can be known.

A practitioner of deluded temperament sees any such thing and, with respect to both good qualities and drawbacks, comes to trust others: hearing another disparage it, the person also disparages it; hearing another praise it, the person also praises it, because the person does not know for themself. Through conduct such as this toward external things, deluded temperament can be known.

Thus, through things.

Several points to note

The passage opens with three questions in one breath. The first question, “What are the causes of these three temperaments?”, is answered immediately below. The answer to the second, “How can one know that this is a practitioner of desirous temperament, this is a practitioner of angry temperament, and this is a practitioner of deluded temperament?”, begins with “can be known through seven approaches” and continues through the end of the next unit. The third question—“How, according to temperament, should one receive robes, go for alms, sit and lie down, and handle one’s place of activity and deportment?”—is answered neither in this passage nor in the next unit. It is not answered until the fourth unit of this chapter, where the question is stated again in almost the same words. This edition records the placement as it stands.

The three sections on causes all use the same three persons, but the order of the three names is reversed in one place: the section on initially performed action proceeds desire, anger, delusion; the section on elements proceeds delusion, anger, desire; and the section on drawbacks returns to desire, anger, delusion. Only the section on elements is reversed, while anger remains in the middle. This edition records the order as it stands.

In the section on initially performed action, each of the three persons has two matters—action done and the place of birth from which the person comes. Yet the punctuation of the base places the place of birth of a practitioner of desirous temperament and the action of a practitioner of angry temperament in the same sentence; the place of birth of a practitioner of angry temperament forms a sentence by itself; and only the action and place of birth of a practitioner of deluded temperament occur in the same sentence. This edition retains that punctuation and does not divide it anew.

In the section on elements, the first two items both say “because two elements are nearest,” while the third says “because the four elements are equal.” The first two name two elements each; the third speaks of all four. The three items do not have the same form. This edition records them as they stand.

The section on drawbacks contains “another statement says.” The first statement has 淡 (“phlegm”) producing desire, 瞻 (no English gloss determined) producing anger, and 風 (“wind”) producing delusion; the later statement has 淡 (“phlegm”) producing delusion and 風 (“wind”) producing desire. The two statements exactly reverse the items concerning 淡 and 風, while the middle item, 瞻 together with anger, is not mentioned again in the later statement. The author preserves both statements without saying which is correct. This edition records both without adjudication.

In the section on things, the three persons have three different closing statements: for a practitioner of desirous temperament, “Through conduct such as this, desirous temperament can be known”; for a practitioner of angry temperament, “Knowing and doing other things is likewise so; angry temperament can be known through such conduct”; and for a practitioner of deluded temperament, “Through conduct such as this toward external things, deluded temperament can be known.” The entire section closes with “Thus, through things,” not “Thus, it can be known through things.” This edition records the forms as they stand.

Among the three persons, only the second carries the character 者, in the form 嗔行人者, “as for a practitioner of angry temperament.” This edition records it as written.

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Shi Huijing · Waken · The Path of Freedom · Causes of the Three Temperaments and General Framework for Discernment · Vernacular · Summer 2026

How It Can Be Known through Defilements

Question: How can it be known through defilements?

Answer: A practitioner of desirous temperament has five defilements and often engages in jealousy, stinginess, deceit, flattery, and desire. This is called the five.

A practitioner of angry temperament (瞋恚行人) has five defilements and often engages in indignation, resentment, concealment, stinginess, and anger. This is called the five.

A practitioner of deluded temperament has five defilements and often engages in laziness, indolence, doubt, remorse, and ignorance. These are the five.

Thus, it can be known through defilements.

How through Conduct

Question: How through conduct?

Answer: For a practitioner of desirous temperament, observe walking by its character: he lifts his foot quickly yet walks evenly, lifts his foot evenly, does not set his foot down broadly, and lifts his foot in a pleasing way as he walks. Thus, by conduct, desirous temperament can be known.

For a practitioner of angry temperament (嗔恚行人), observe walking by its character: he raises his foot abruptly and sets it down abruptly, his feet strike one another, and he places half a foot on the ground. Thus, by conduct already performed, an angry person (瞋恚人) can be known.

For a practitioner of deluded temperament, observe walking by its character: when he raises his foot it rubs the ground, and when he sets it down it also rubs; he walks with one foot touching the other. By conduct such as this, a practitioner of deluded temperament can be known.

Thus, through conduct.

How through Wearing Robes

Question: How through wearing robes—a practitioner of desirous temperament?

Answer: Observe how a practitioner of desirous temperament takes hold of his robe: not much is seen and it is not loose; he wears it too low, properly aligned and rounded, variously pleasing and agreeable to behold.

Observe how a practitioner of angry temperament (瞋行人) wears his robe: far too tight and too high, not properly aligned or rounded, not variously pleasing, and disagreeable to behold.

Observe how a practitioner of deluded temperament wears his robe: very loose, not properly aligned or rounded, and not variously pleasing or agreeable to behold.

Thus, through wearing robes, it can be known.

How It Can Be Known through Food

Question: How can it be known through food?

Answer: A practitioner of desirous temperament delights in rich and sweet things, a practitioner of angry temperament (瞋恚行人) delights in sour things, and what a practitioner of deluded temperament delights in is unsettled.

Further, when eating, a practitioner of desirous temperament measures for himself and takes a fitting, moderate portion of morsel food. He also knows its aroma and flavor and does not eat quickly; if he obtains a little flavor, he becomes greatly delighted.

On seeing food, a practitioner of angry temperament (瞋行人) takes much morsel food and eats with a full mouth; if he obtains a little flavor, he becomes greatly angry and distressed.

On seeing food, a practitioner of deluded temperament makes his morsel food small, unrounded, and immoderate. He takes little, smears his mouth with the food, puts half the morsel into his mouth and drops half into the dish, and with a distracted mind does not attend to the food.

Thus, it is known by desire.

How It Can Be Known through Things

Question: How can it be known through things? The source has 知 rather than 可知.

A practitioner of desirous temperament sweeps the ground with his body level and holds a broom without working quickly; without distinguishing earth and sand, he is nonetheless able to make it clean.

A practitioner of angry temperament (瞋行人) who sweeps the ground takes hold of the broom abruptly, quickly clears away earth and sand on both sides with an urgent sound, and, though he makes it clean, does not make it even.

A practitioner of deluded temperament (愚癡行人) who sweeps the ground holds the broom loosely and looks back and forth; even when he reaches the end, places remain unclean and uneven.

Likewise, in washing, dyeing, sewing, and so forth, all tasks are performed evenly and without applying the mind; this is a person of desire and a practitioner of angry temperament (瞋行人). In all tasks, they are performed unevenly and without applying the mind. A practitioner of deluded temperament has a distracted mind, does much, and completes nothing.

Thus, it can be known through things.

How through Lying Down and Sitting

Question: How through lying down and sitting?

A practitioner of desirous temperament does not fall asleep quickly. Before sleeping, he first arranges his sleeping place so that it is properly aligned and even, settles his body securely, bends his arm, and sleeps. If someone calls in the night, he rises at once; if there is something in doubt, he answers at once.

A practitioner of angry temperament (瞋行人) falls asleep quickly and settles his body wherever he obtains a place, with face and eyes knit in a frown. If someone calls in the night, he rises at once and answers angrily.

When a deluded person lies down to sleep, the place is not properly aligned; he sprawls his hands and feet, covers his body, and lies down. If someone calls in the night, he responds “yi, yi” and answers only after a long time.

Thus, it can be known through lying down.

Points to Note

This passage answers the second through seventh items among the seven set out in the preceding unit. Across the openings and closes of the six items, no pair has exactly the same form. The openings read “How can it be known through defilements?”; “How through conduct?”; “How through wearing robes—a practitioner of desirous temperament?”; “How can it be known through food?”; “How can it be known through things?” (知 rather than 可知); and “How through lying down and sitting?” The closes read “Thus, it can be known through defilements”; “Thus, through conduct”; “Thus, through wearing robes, it can be known”; “Thus, it is known by desire”; “Thus, it can be known through things”; and “Thus, it can be known through lying down.” They are recorded here without being made uniform.

Among the six items, only the fourth changes its name in the close: it opens by asking about food, but closes with “Thus, it is known by desire.” Food is replaced by desire in the closing formula. This is recorded without alteration.

“Answer:” appears only in the first four items. The fifth and sixth proceed directly from the question to the response without “Answer:”. This is recorded as it stands.

The five defilements of a practitioner of desirous temperament are jealousy, stinginess, deceit, flattery, and desire; those of a practitioner of angry temperament (瞋恚行人) are indignation, resentment, concealment, stinginess, and anger. “Stinginess” appears under both persons. A critical note in the Taishō falls precisely on the second occurrence of “stinginess,” where four witnesses read “distress.” This edition follows the Taishō base and records the variant without adjudicating it.

The closing words for the five defilements of the three persons have two forms: the first two say “This is called the five,” while the third says “These are the five.” They are recorded without being made uniform.

In the section on conduct, the three personal closes read “Thus, by conduct, desirous temperament can be known”; “Thus, by conduct already performed, an angry person can be known”; and “By conduct such as this, a practitioner of deluded temperament can be known.” The middle sentence uses 已, “already,” where the other two use 以, “by.” There is no critical note here. This is recorded as it stands.

The three persons receive several designations in this passage. On the anger side there are a practitioner of angry temperament (瞋恚行人), a practitioner of angry temperament (嗔恚行人), a practitioner of angry temperament (瞋行人), and an angry person (瞋恚人); on the delusion side there are a practitioner of deluded temperament, a practitioner of deluded temperament (愚癡行人), and a deluded person; on the desire side there are a practitioner of desirous temperament and a person of desire. The difference between 嗔 and 瞋 is a difference of written character. These forms are recorded without being made uniform.

The section on things ends, “Likewise, in washing, dyeing, sewing, and so forth, all tasks are performed evenly and without applying the mind; this is a person of desire and a practitioner of angry temperament (瞋行人). In all tasks, they are performed unevenly and without applying the mind. A practitioner of deluded temperament has a distracted mind, does much, and completes nothing.” The first sentence groups the person of desire and the practitioner of angry temperament (瞋行人) together, while the subject of the following sentence has to be supplied from the practitioner of deluded temperament in the sentence after it. The base reads this way; it is recorded here without being repunctuated.

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Shi Huijing · Waken · The Path of Freedom · Discerning Temperament through Six Signs · Vernacular · Summer 2026

Question

Question: For what temperament and through what dhammas should robes be received, alms be sought, and sitting, lying down, and one’s place of activity be used?

Robes

Answer: The robe for a practitioner of desirous temperament is coarse, does not hang down, and is repellent in color. When such a robe is given to him, he should wear it.

The robe for a practitioner of angry temperament (瞋行人) is fine; it is clean, of good color, hangs down, and is lovely. He should wear such a robe.

A practitioner of deluded temperament should wear whatever is obtained.

Going for Alms

For a practitioner of desirous temperament going for alms: coarse and unclean food, without pleasant smell or flavor; he should take little alms-food.

For a practitioner of angry temperament (瞋行人) going for alms: rich and fine, clean, with good smell and flavor; he obtains it as he wishes.

For a practitioner of deluded temperament going for alms: whatever is obtained, with moderation.

Sitting and Lying Down

For a practitioner of desirous temperament sitting and lying down: amid tree shade and water, at a place slightly removed from the village, also in an unfinished monastery, in a place without bedding—these are where he should sleep and sit.

For a practitioner of angry temperament (瞋行人) sitting and lying down: in tree shade beside water, level and even, in a completed monastery, with bedding complete—such a place becomes his place for sitting and lying down.

A practitioner of deluded temperament should live in dependence on the teacher and attend him personally.

Place of Activity

The place of activity for a practitioner of desirous temperament: a place of coarse rice and food; if he enters a settlement, he should walk toward the sun; a place where bad people are—these are where he should go.

The place for a practitioner of angry temperament (瞋恚行人): where rice, water, food, and drink are complete; entering while following the sun; where there are many faithful and devoted people—these are where he should enter.

For a practitioner of deluded temperament: a place of activity according to whatever is obtained.

Deportment

The deportment of a practitioner of desirous temperament has many places for walking; a practitioner of angry temperament (瞋行人) relies on sitting and lying down; a practitioner of deluded temperament relies on the place of activity.

Scattered Orientation

Here, in speaking of scattered orientation: one of desire relies on a lovely object as faith, one of anger (瞋恚者) takes an unlovely object as faith, and one of delusion takes non-observation as cause.

Three Similes

One of desire is like a slave, one of anger (瞋恚者) is like a master, and one of delusion is like poison.

Drawbacks

One who is greedy: slight drawback, severing, without stain; anger (瞋恚): great drawback, causing, without stain; one of delusion: great drawback, severing, without stain.

What They Delight In

A practitioner of desirous temperament delights in forms, a practitioner of angry temperament (瞋行人) delights in contention, and a practitioner of deluded temperament delights in indolence.

Several Points to Retain

At the beginning of this passage, the Taishō base originally has “If” where the present text reads “Answer.” Following the corrected reading, the present text has “Answer” and does not follow the Taishō base. This is recorded in the apparatus.

The question lists four matters—receiving robes, going for alms, sitting and lying down, and one’s place of activity. Beyond these four, the answer adds one more matter, deportment. Yet when the earlier question at the opening of the second unit of this chapter was asked, deportment was included, while it is absent when the question is asked again here. This edition records the forms as they stand and neither supplies nor deletes anything.

Under the four matters, three statements concerning a practitioner of deluded temperament use the same source string 隨所得, “whatever is obtained”: robes according to whatever is obtained, alms-food according to whatever is obtained with moderation, and a place of activity according to whatever is obtained. Only sitting and lying down differs, reading “should live in dependence on the teacher and attend him personally.” This edition records the distinction as it stands.

In the final five threefold groups, the designations are not uniform. The deportment group has “a practitioner of desirous temperament, a practitioner of angry temperament (瞋行人), and a practitioner of deluded temperament.” The scattered-orientation group has “one of desire, one of anger (瞋恚者), and one of delusion,” as does the simile group. The drawbacks group has “one who is greedy, anger (瞋恚), and one of delusion”—the first designation changes to “one who is greedy.” The group concerning what they delight in returns to “a practitioner of desirous temperament, a practitioner of angry temperament (瞋行人), and a practitioner of deluded temperament.” All are recorded as they stand without being made uniform.

The three statements in the drawbacks group are also not uniform in severing and causing, or in slight and great: for one who is greedy it is “slight drawback, severing, without stain”; for anger, “great drawback, causing, without stain”; and for one of delusion, “great drawback, severing, without stain.” The literal wording is retained without deciding its division.

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Shi Huijing · Waken · The Path of Freedom · Requisites and Places of Activity for the Three Temperaments · Vernacular · Summer 2026