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Cariyāvaṇṇanā[Description of Temperaments]
Idāni attano cariyānukūlanti etthaNow, as to the words, one that suits his temperament (§28):
cariyāti cha cariyāthere are six kinds of temperament, that is,
rāgacariyā, dosacariyā, mohacariyā,greedy temperament, hating temperament, deluded temperament,
saddhācariyā, buddhicariyā, vitakkacariyāti.faithful temperament, intelligent temperament, and speculative temperament.
Keci pana rāgādīnaṃ saṃsaggasannipātavasena aparāpi catasso,Some would have fourteen, taking these six single ones together with the four made up of the three double combinations and one triple combination with the greed triad
tathā saddhādīnanti imāhi aṭṭhahi saddhiṃ cuddasa icchanti.and likewise with the faith triad.
Evaṃ pana bhede vuccamāneBut if this classification is admitted,
rāgādīnaṃ saddhādīhipi saṃsaggaṃ katvā anekā cariyā honti,there are many more kinds of temperament possible by combining greed, etc., with faith, etc.;
tasmā saṅkhepena chaḷeva cariyā veditabbā.therefore the kinds of temperament should be understood briefly as only six.
Cariyā, pakati, ussannatāti atthato ekaṃ.As to meaning the temperaments are one, that is to say, personal nature, idiosyncrasy.
Tāsaṃ vasena chaḷeva puggalā hontiAccording to [102] these there are only six types of persons, that is,
rāgacarito, dosacarito, mohacarito,one of greedy temperament, one of hating temperament, one of deluded temperament,
saddhācarito, buddhicarito, vitakkacaritoti.one of faithful temperament, one of intelligent temperament, and one of speculative temperament.
Tattha yasmā rāgacaritassa kusalappavattisamaye saddhā balavatī hoti,Herein, one of faithful temperament is parallel to one of greedy temperament because faith is strong when profitable [kamma] occurs in one of greedy temperament,
rāgassa āsannaguṇattā.owing to its special qualities being near to those of greed.
Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā.For, in an unprofitable way, greed is affectionate and not over-austere, and so, in a profitable way, is faith.
Yathā rāgo vatthukāme pariyesati, evaṃ saddhā sīlādiguṇe.Greed seeks out sense desires as object, while faith seeks out the special qualities of virtue and so on.
Yathā rāgo ahitaṃ na pariccajati, evaṃ saddhā hitaṃ na pariccajati, tasmā rāgacaritassa saddhācarito sabhāgo.And greed does not give up what is harmful, while faith does not give up what is beneficial.
Yasmā pana dosacaritassa kusalappavattisamaye paññā balavatī hoti,One of intelligent temperament is parallel to one of hating temperament because understanding is strong when profitable [kamma] occurs in one of hating temperament,
dosassa āsannaguṇattā.owing to its special qualities being near to those of hate.
Yathā hi akusalapakkhe doso nissineho na ārammaṇaṃ allīyati, evaṃ kusalapakkhe paññā.For, in an unprofitable way, hate is disaffected and does not hold to its object, and so, in a profitable way, is understanding.
Yathā ca doso abhūtampi dosameva pariyesati, evaṃ paññā bhūtaṃ dosameva.Hate seeks out only unreal faults, while understanding seeks out only real faults.
Yathā doso sattaparivajjanākārena pavattati, evaṃ paññā saṅkhāraparivajjanākārena, tasmā dosacaritassa buddhicarito sabhāgo.And hate occurs in the mode of condemning living beings, while understanding occurs in the mode of condemning formations.
Yasmā pana mohacaritassa anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamamānassa yebhuyyena antarāyakarā vitakkā uppajjanti,One of speculative temperament is parallel to one of deluded temperament because obstructive applied thoughts arise often in one of deluded temperament who is striving to arouse unarisen profitable states,
mohassa āsannalakkhaṇattā.owing to their special qualities being near to those of delusion.
Yathā hi moho paribyākulatāya anavaṭṭhito, evaṃ vitakko nānappakāravitakkanatāya.For just as delusion is restless owing to perplexity, so are applied thoughts that are due to thinking over various aspects.
Yathā ca moho apariyogāhaṇatāya cañcalo. Tathā vitakko lahuparikappanatāya, tasmā mohacaritassa vitakkacarito sabhāgoti.And just as delusion vacillates owing to superficiality, so do applied thoughts that are due to facile conjecturing.
Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti.Others say that there are three more kinds of temperament with craving, pride, and views.
Tattha taṇhā rāgoyeva, māno ca taṃsampayuttoti tadubhayaṃ rāgacariyaṃ nātivattati.Herein craving is simply greed; and pride is associated with that, so neither of them exceeds greed.
Mohanidānattā ca diṭṭhiyā diṭṭhicariyā mohacariyameva anupatati.And since views have their source in delusion, the temperament of views falls within the deluded temperament.
Tā panetā cariyā kinnidānā?What is the source of these temperaments?
Kathañca jānitabbaṃAnd how is it to be known
‘‘ayaṃ puggalo rāgacarito,that such a person is of greedy temperament,
ayaṃ puggalo dosādīsu aññataracarito’’ti?that such a person is of one of those beginning with hating temperament?
Kiṃ caritassa puggalassa kiṃ sappāyanti?What suits one of what kind of temperament?
Tatra purimā tāva tisso cariyā pubbāciṇṇanidānā,Herein, as some say, the first three kinds of temperament to begin with have their source in previous habit;
dhātudosanidānā cāti ekacce vadanti.and they have their source in elements and humours.
Pubbe kira iṭṭhappayogasubhakammabahulo rāgacarito hoti,Apparently one of greedy temperament has formerly had plenty of desirable tasks and gratifying work to do,
saggā vā cavitvā idhūpapanno.or has reappeared here after dying in a heaven.
Pubbe chedanavadhabandhanaverakammabahulo dosacarito hoti,And one of hating temperament has formerly had plenty of stabbing and torturing and brutal work to do
nirayanāgayonīhi vā cavitvā idhūpapanno.or has reappeared here after dying in one of the hells or the nāga (serpent) existences.
Pubbe majjapānabahulo sutaparipucchāvihīno ca mohacarito hoti,And one [103] of deluded temperament has formerly drunk a lot of intoxicants and neglected learning and questioning,
tiracchānayoniyā vā cavitvā idhūpapannotior has reappeared here after dying in the animal existence.
evaṃ pubbāciṇṇanidānāti vadanti.It is in this way that they have their source in previous habit, they say.
Dvinnaṃ pana dhātūnaṃ ussannattā puggalo mohacarito hotiThen a person is of deluded temperament because two elements are prominent,
pathavīdhātuyā ca āpodhātuyā ca.that is to say, the earth element and the water element.
Itarāsaṃ dvinnaṃ ussannattā dosacarito.He is of hating temperament because the other two elements are prominent.
Sabbāsaṃ samattā pana rāgacaritoti.But he is of greedy temperament because all four are equal.
Dosesu ca semhādhiko rāgacarito hoti.And as regards the humours, one of greedy temperament has phlegm in excess
Vātādhiko mohacarito.and one of deluded temperament has wind in excess.
Semhādhiko vā mohacarito.Or one of deluded temperament has phlegm in excess
Vātādhiko rāgacaritotiand one of greedy temperament has wind in excess.
evaṃ dhātudosanidānāti vadanti.So they have their source in the elements and the humours, they say.
Tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi ca[Now, it can rightly be objected that] not all of those who have had plenty of desirable tasks and gratifying work to do, and who have reappeared here after dying in a heaven,
na sabbe rāgacaritāyeva honti,are of greedy temperament,
na itare vā dosamohacaritā.or the others respectively of hating and deluded temperament;
Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi.and there is no such law of prominence of elements (see XIV.43f.) as that asserted;
Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva.and only the pair, greed and delusion, are given in the law of humours, and even that subsequently contradicts itself;
Saddhācariyādīsu ca ekissāpi nidānaṃ na vuttameva.and no source for even one among those beginning with one of faithful temperament is given.
Tasmā sabbametaṃ aparicchinnavacanaṃ.Consequently this definition is indecisive.
Ayaṃ panettha aṭṭhakathācariyānaṃ matānusārena vinicchayo,The following is the exposition according to the opinion of the teachers of the commentaries;
vuttañhetaṃ ussadakittane (dha. sa. aṭṭha. 498)or this is said in the “explanation of prominence”:
‘‘ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti.“The fact that these beings have prominence of greed, prominence of hate, prominence of delusion, is governed by previous root-cause.
Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando,“For when in one man, at the moment of his accumulating [rebirth-producing] kamma, greed is strong and non-greed is weak,
adosāmohā balavanto dosamohā mandā,non-hate and non-delusion are strong and hate and delusion are weak,
tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti.then his weak non-greed is unable to prevail over his greed,
Adosāmohā pana balavanto dosamohe pariyādātuṃ sakkoti.but his non-hate and non-delusion being strong are able to prevail over his hate and delusion.
Tasmā so tena kammena dinnapaṭisandhivasena nibbattoThat is why, on being reborn through rebirth-linking given by that kamma,
luddho hotihe has greed,
sukhasīlo akkodhanois good-natured and unangry,
paññavā vajirūpamañāṇo.and possesses understanding with knowledge like a lightning flash.
Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā,“When, at the moment of another’s accumulating kamma, greed and hate are strong and non-greed and non-hate weak,
amoho balavā moho mando,and non-delusion is strong and delusion weak,
so purimanayeneva luddho ceva hoti duṭṭho ca.then in the way already stated he has both greed and hate
Paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.but possesses understanding with knowledge like a lightning flash, like the Elder Datta-Abhaya.
Yassa kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā,“When, at the moment of his accumulating kamma, greed, non-hate and delusion are strong and the others are weak,
so purimanayeneva luddho ceva hoti dandho ca,then in the way already stated he both has greed and is dull
sīlako pana hoti akkodhano (bākulatthero viya).but is good-tempered and unangry, like the Elder Bahula.
Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā,“Likewise when, at the moment of his accumulating kamma, the three, namely, greed, hate and delusion are strong and non-greed, etc., are weak,
so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.then in the way already stated he has both greed and hate and is deluded. [104]
Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā,“When, at the moment of his accumulating kamma, non-greed, hate and delusion are strong and the others are weak,
so purimanayeneva aluddho appakileso hoti dibbārammaṇampi disvā niccalo,then in the way already stated he has little defilement and is unshakable even on seeing a heavenly object,
duṭṭho pana hoti dandhapañño ca.but he has hate and is slow in understanding.
Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā,“When, at the moment of his accumulating kamma, non-greed, non-hate and non-delusion are strong and the rest weak,
so purimanayeneva aluddho ceva hoti aduṭṭho sīlako ca,then in the way already stated he has no greed and no hate, and is good-tempered
dandho pana hoti.but slow in understanding.
Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā,“Likewise when, at the moment of his accumulating kamma, non-greed, hate and non-delusion are strong and the rest weak,
so purimanayeneva aluddho ceva hoti paññavā ca,then in the way already stated he both has no greed and possesses understanding
duṭṭho ca pana hoti kodhano.but has hate and is irascible.
Yassa pana kammāyūhanakkhaṇe tayopi alobhādosāmohā balavanto honti lobhādayo mandā,“Likewise when, at the moment of his accumulating kamma, the three, that is, non-hate, non-greed, and non-delusion, are strong and greed, etc., are weak,
so purimanayeneva mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī’’ti.then in the way already stated he has no greed and no hate and possesses understanding, like the Elder Mahā-Saṅgharakkhita.”
Ettha ca yo luddhoti vutto, ayaṃ rāgacarito.One who, as it is said here, “has greed” is one of greedy temperament;
Duṭṭhadandhā dosamohacaritā.one who “has hate” and one who “is dull” are respectively of hating temperament and deluded temperament.
Paññavā buddhicarito.One who “possesses understanding” is one of intelligent temperament.
Aluddhaaduṭṭhā pasannapakatitāya saddhācaritā.One who “has no greed” and one who “has no hate” are of faithful temperament because they are naturally trustful.
Yathā vā amohaparivārena kammunā nibbatto buddhicarito,Or just as one who is reborn through kamma accompanied by non-delusion is of intelligent temperament,
evaṃ balavasaddhāparivārena kammunā nibbatto saddhācarito.so one who is reborn through kamma accompanied by strong faith is of faithful temperament,
Kāmavitakkādiparivārena kammunā nibbatto vitakkacarito.one who is reborn through kamma accompanied by thoughts of sense desire is of speculative temperament,
Lobhādinā vomissaparivārena kammunā nibbatto vomissacaritoti.and one who is reborn through kamma accompanied by mixed greed, etc., is of mixed temperament.
Evaṃ lobhādīsu aññataraññataraparivāraṃ paṭisandhijanakaṃ kammaṃSo it is the kamma productive of rebirth-linking and accompanied by someone among the things beginning with greed
cariyānaṃ nidānanti veditabbaṃ.that should be understood as the source of the temperaments.
Yaṃ pana vuttaṃ kathañca jānitabbaṃ ayaṃ puggalo rāgacaritotiādi.But it was asked, and how is it to be known that “This person is of greedy temperament?” (§79), and so on.
Tatrāyaṃ nayo.This is explained as follows:
Iriyāpathato kiccā, bhojanā dassanādito; Dhammappavattito ceva, cariyāyo vibhāvayeti.By the posture, by the action, By eating, seeing, and so on, By the kind of states occurring, May temperament be recognized.
Tattha iriyāpathatotiHerein, by the posture:
rāgacarito hi pakatigamanena gacchanto cāturiyena gacchati,when one of greedy temperament is walking in his usual manner, he walks carefully,
saṇikaṃ pādaṃ nikkhipati,puts his foot down slowly,
samaṃ nikkhipati, samaṃ uddharati,puts it down evenly, lifts it up evenly,
ukkuṭikañcassa padaṃ hoti.and his step is springy.
Dosacarito pādaggehi khaṇanto viya gacchati,One of hating temperament walks as though he were digging with the points of his feet,
sahasā pādaṃ nikkhipati, sahasā uddharati,puts his foot down quickly, lifts it up quickly,
anukaḍḍhitañcassa padaṃ hoti.and his step is dragged along.
Mohacarito paribyākulāya gatiyā gacchati,One of deluded temperament walks with a perplexed gait,
chambhito viya padaṃ nikkhipati, chambhito viya uddharati,puts his foot down hesitantly, lifts it up hesitantly, [105]
sahasānupīḷitañcassa padaṃ hoti.and his step is pressed down suddenly.
Vuttampi cetaṃ māgaṇḍiyasuttuppattiyaṃ –And this is said in the account of the origin of the Māgandiya Sutta:
‘‘Rattassa hi ukkuṭikaṃ padaṃ bhave,The step of one of greedy nature will be springy;
Duṭṭhassa hoti anukaḍḍhitaṃ padaṃ;The step of one of hating nature, dragged along;
Mūḷhassa hoti sahasānupīḷitaṃ,Deluded, he will suddenly press down his step;
Vivaṭṭacchadassa idamīdisaṃ pada’’nti.And one without defilement has a step like this.
Ṭhānampi rāgacaritassa pāsādikaṃ hoti madhurākāraṃ,The stance of one of greedy temperament is confident and graceful.
dosacaritassa thaddhākāraṃ,That of one of hating temperament is rigid.
mohacaritassa ākulākāraṃ.That of one of deluded temperament is muddled,
Nisajjāyapi eseva nayo.likewise in sitting.
Rāgacarito ca ataramāno samaṃ seyyaṃ paññapetvāAnd one of greedy temperament spreads his bed unhurriedly,
saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati,lies down slowly, composing his limbs, and he sleeps in a confident manner.
vuṭṭhāpiyamāno ca sīghaṃ avuṭṭhāyaWhen woken, instead of getting up quickly,
saṅkito viya saṇikaṃ paṭivacanaṃ deti.he gives his answer slowly as though doubtful.
Dosacarito taramāno yathā vā tathā vā seyyaṃ paññapetvāOne of hating temperament spreads his bed hastily anyhow;
pakkhittakāyo bhākuṭiṃ katvā sayati,with his body flung down he sleeps with a scowl.
vuṭṭhāpiyamāno ca sīghaṃ vuṭṭhāya kupito viya paṭivacanaṃ deti.When woken, he gets up quickly and answers as though annoyed.
Mohacarito dussaṇṭhānaṃ seyyaṃ paññapetvāOne of deluded temperament spreads his bed all awry
vikkhittakāyo bahulaṃ adhomukho sayati,and sleeps mostly face downwards with his body sprawling.
vuṭṭhāpiyamāno ca huṅkāraṃ karonto dandhaṃ vuṭṭhāti.When woken, he gets up slowly, saying, “Hum.”
Saddhācaritādayo pana yasmā rāgacaritādīnaṃ sabhāgā,Since those of faithful temperament, etc., are parallel to those of greedy temperament, etc.,
tasmā tesampi tādisova iriyāpatho hotīti.their postures are therefore like those described above.
Evaṃ tāva iriyāpathato cariyāyo vibhāvaye.This firstly is how the temperaments may be recognized by the posture.
Kiccāti sammajjanādīsu ca kiccesuBy the action: also in the acts of sweeping, etc.,
rāgacarito sādhukaṃ sammajjaniṃ gahetvāone of greedy temperament grasps the broom well,
ataramāno vālikaṃ avippakiranto sinduvārakusumasantharamiva santharanto suddhaṃ samaṃ sammajjati.and he sweeps cleanly and evenly without hurrying or scattering the sand, as if he were strewing sinduvāra flowers.
Dosacarito gāḷhaṃ sammajjaniṃ gahetvāOne of hating temperament grasps the broom tightly,
taramānarūpo ubhato vālikaṃ ussārento kharena saddena asuddhaṃ visamaṃ sammajjati.and he sweeps uncleanly and unevenly with a harsh noise, hurriedly throwing up the sand on each side.
Mohacarito sithilaṃ sammajjaniṃ gahetvāOne of deluded temperament grasps the broom loosely,
samparivattakaṃ āḷolayamāno asuddhaṃ visamaṃ sammajjati.and he sweeps neither cleanly nor evenly, mixing the sand up and turning it over.
Yathā sammajjane, evaṃ cīvaradhovanarajanādīsupi sabbakiccesuAs with sweeping, so too with any action such as washing and dyeing robes, and so on.
nipuṇamadhurasamasakkaccakārī rāgacarito.One of greedy temperament acts skilfully, gently, evenly and carefully.
Gāḷhathaddhavisamakārī dosacarito.One of hating temperament acts tensely, stiffly and unevenly.
Anipuṇabyākulavisamāparicchinnakārī mohacarito.One of deluded temperament acts unskilfully as if muddled, unevenly and indecisively. [106]
Cīvaradhāraṇampi ca rāgacaritassa nātigāḷhaṃ nātisithilaṃ hoti pāsādikaṃ parimaṇḍalaṃ.Also one of greedy temperament wears his robe neither too tightly nor too loosely, confidently and level all round.
Dosacaritassa atigāḷhaṃ aparimaṇḍalaṃ.One of hating temperament wears it too tight and not level all round.
Mohacaritassa sithilaṃ paribyākulaṃ.One of deluded temperament wears it loosely and in a muddled way.
Saddhācaritādayo tesaṃyevānusārena veditabbā, taṃ sabhāgattāti.Those of faithful temperament, etc., should be understood in the same way as those just described, since they are parallel.
Evaṃ kiccato cariyāyo vibhāvaye.This is how the temperaments may be recognized by the actions.
Bhojanāti rāgacarito siniddhamadhurabhojanappiyo hoti,By eating: One of greedy temperament likes eating rich sweet food.
bhuñjamāno ca nātimahantaṃ parimaṇḍalaṃ ālopaṃ katvā rasapaṭisaṃvedī ataramāno bhuñjati,When eating, he makes a round lump not too big and eats unhurriedly, savouring the various tastes.
kiñcideva ca sāduṃ labhitvā somanassaṃ āpajjati.He enjoys getting something good.
Dosacarito lūkhaambilabhojanappiyo hoti,One of hating temperament likes eating rough sour food.
bhuñjamāno ca mukhapūrakaṃ ālopaṃ katvā arasapaṭisaṃvedī taramāno bhuñjati,When eating he makes a lump that fills his mouth, and he eats hurriedly without savouring the taste.
kiñcideva ca asāduṃ labhitvā domanassaṃ āpajjati.He is aggrieved when he gets something not good.
Mohacarito aniyataruciko hoti,One of deluded temperament has no settled choice.
bhuñjamāno ca aparimaṇḍalaṃ parittaṃ ālopaṃ katvāWhen eating, he makes a small un-rounded lump,
bhājane chaḍḍento mukhaṃ makkhento vikkhittacitto taṃ taṃ vitakkento bhuñjati.and as he eats he drops bits into his dish, smearing his face, with his mind astray, thinking of this and that.
Saddhācaritādayopi tesaṃyevānusārena veditabbā, taṃsabhāgattāti.Also those of faithful temperament, etc., should be understood in the same way as those just described since they are parallel.
Evaṃ bhojanato cariyāyo vibhāvaye.This is how the temperament may be recognized by eating.
Dassanāditoti rāgacarito īsakampi manoramaṃ rūpaṃ disvā vimhayajāto viya ciraṃ oloketi,And by seeing and so on: when one of greedy temperament sees even a slightly pleasing visible object, he looks long as if surprised,
parittepi guṇe sajjati,he seizes on trivial virtues,
bhūtampi dosaṃ na gaṇhāti,discounts genuine faults,
pakkamantopi amuñcitukāmova hutvā sāpekkho pakkamati.and when departing, he does so with regret as if unwilling to leave.
Dosacarito īsakampi amanoramaṃ rūpaṃ disvā kilantarūpo viya na ciraṃ oloketi,When one of hating temperament sees even a slightly unpleasing visible object, he avoids looking long as if he were tired,
parittepi dose paṭihaññati,he picks out trivial faults,
bhūtampi guṇaṃ na gaṇhāti,discounts genuine virtues,
pakkamantopi muñcitukāmova hutvā anapekkho pakkamati.and when departing, he does so without regret as if anxious to leave.
Mohacarito yaṃkiñci rūpaṃ disvā parapaccayiko hoti,When one of deluded temperament sees any sort of visible object, he copies what others do:
paraṃ nindantaṃ sutvā nindati,if he hears others criticizing, he criticizes;
pasaṃsantaṃ sutvā pasaṃsati,if he hears others praising, he praises;
sayaṃ pana aññāṇupekkhāya upekkhakova hoti.but actually he feels equanimity in himself—the equanimity of unknowing.
Esa nayo saddasavanādīsupi.So too with sounds, and so on.
Saddhācaritādayo pana tesaṃyevānusārena veditabbā, taṃsabhāgattāti.And those of faithful temperament, etc., should be understood in the same way as those just described since they are parallel.
Evaṃ dassanādito cariyāyo vibhāvaye.This is how the temperaments may be recognized by seeing and so on.
Dhammappavattito cevātiBy the kind of states occurring:
rāgacaritassa ca māyā, sāṭheyyaṃ, māno, pāpicchatā,in one of greedy temperament there is frequent occurrence of such states as deceit, fraud, pride, evilness of wishes,
mahicchatā, asantuṭṭhitā, siṅgaṃ, cāpalyanti evamādayo dhammā bahulaṃ pavattanti.greatness of wishes, discontent, foppery and personal vanity. [107]
Dosacaritassa kodho, upanāho, makkho, paḷāso,In one of hating temperament there is frequent occurrence of such states as anger, enmity, disparaging, domineering,
issā, macchariyanti evamādayo.envy and avarice.
Mohacaritassa thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ,In one of deluded temperament there is frequent occurrence of such states as stiffness, torpor, agitation, worry,
vicikicchā, ādhānaggāhitā, duppaṭinissaggitāti evamādayo.uncertainty, and holding on tenaciously with refusal to relinquish.
Saddhācaritassa muttacāgatā, ariyānaṃ dassanakāmatā, saddhammaṃ sotukāmatā,In one of faithful temperament there is frequent occurrence of such states as free generosity, desire to see Noble Ones, desire to hear the Good Dhamma,
pāmojjabahulatā, asaṭhatā, amāyāvitā, pasādanīyesu ṭhānesu pasādoti evamādayo.great gladness, ingenuousness, honesty, and trust in things that inspire trust.
Buddhicaritassa sovacassatā, kalyāṇamittatā, bhojanemattaññutā,In one of intelligent temperament there is frequent occurrence of such states as readiness to be spoken to, possession of good friends, knowledge of the right amount in eating,
satisampajaññaṃ, jāgariyānuyogo,mindfulness and full awareness, devotion to wakefulness,
saṃvejanīyesu ṭhānesu saṃvego, saṃviggassa ca yoniso padhānanti evamādayo.a sense of urgency about things that should inspire a sense of urgency, and wisely directed endeavour.
Vitakkacaritassa bhassabahulatā, gaṇārāmatā, kusalānuyoge arati,In one of speculative temperament there is frequent occurrence of such states as talkativeness, sociability, boredom with devotion to the profitable,
anavaṭṭhitakiccatā,failure to finish undertakings,
rattiṃ dhūmāyanā, divā pajjalanā,smoking by night and flaming by day (see M I 144—that is to say, hatching plans at night and putting them into effect by day),
hurāhuraṃ dhāvanāti evamādayo dhammā bahulaṃ pavattantīti.and mental running hither and thither (see Ud 37).
Evaṃ dhammappavattito cariyāyo vibhāvaye.This is how the temperaments may be recognized by the kind of states occurring.
Yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ,However, these directions for recognizing the temperaments have not been handed down in their entirety in either the texts or the commentaries;
kevalaṃ ācariyamatānusārena vuttaṃ,they are only expressed according to the opinion of the teachers
tasmā na sārato paccetabbaṃ.and cannot therefore be treated as authentic.
Rāgacaritassa hi vuttāni iriyāpathādīni dosacaritādayopi appamādavihārino kātuṃ sakkonti.For even those of hating temperament can exhibit postures, etc., ascribed to the greedy temperament when they try diligently.
Saṃsaṭṭhacaritassa ca puggalassa ekasseva bhinnalakkhaṇā iriyāpathādayo na upapajjanti.And postures, etc., never arise with distinct characteristics in a person of mixed temperament.
Yaṃ panetaṃ aṭṭhakathāsu cariyāvibhāvanavidhānaṃ vuttaṃ, tadeva sārato paccetabbaṃ.Only such directions for recognizing temperament as are given in the commentaries should be treated as authentic;
Vuttañhetaṃfor this is said:
‘‘cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati,“A teacher who has acquired penetration of minds will know the temperament and will explain a meditation subject accordingly;
itarena antevāsiko pucchitabbo’’ti.one who has not should question the pupil.”
Tasmā cetopariyañāṇena vā taṃ vā puggalaṃ pucchitvā jānitabbaṃ.So it is by penetration of minds or by questioning the person, that it can be known
Ayaṃ puggalo rāgacarito,whether he is one of greedy temperament
ayaṃ dosādīsu aññataracaritoti.or one of those beginning with hating temperament.