1"Bhikkhus, a talk is wrongly addressed when, having weighed one type of person against another, it is addressed to these five inappropriate types of persons. What five? A talk on faith is wrongly addressed to one devoid of faith; a talk on virtuous behavior is wrongly addressed to an immoral person; a talk on learning is wrongly addressed to one of little learning; a talk on generosity is wrongly addressed to a miser; a talk on wisdom is wrongly addressed to an unwise person.

2(1) "And why, bhikkhus, is a talk on faith wrongly addressed to one devoid of faith? When a talk on faith is being given, a person devoid of faith loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that faith in himself and obtain rapture and joy based upon it. Therefore a talk on faith is wrongly addressed to a person devoid of faith.

3(2) "And why is a talk on virtuous behavior wrongly addressed to an immoral person? When a talk on virtuous behavior is being given, an immoral person loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that virtuous behavior in himself and obtain rapture and joy based upon it. Therefore a talk on virtuous behavior is wrongly addressed to an immoral person.

4(3) "And why is a talk on learning wrongly addressed to a person of little learning? When a talk on learning is being given, a person of little learning loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that learning in himself and obtain rapture and joy based upon it. Therefore a talk on learning is wrongly addressed to a person of little learning.

5(4) "And why is a talk on generosity wrongly addressed to a miser? When a talk on generosity is being given, a miser loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that generosity in himself and obtain rapture and joy based upon it. Therefore a talk on generosity is wrongly addressed to a miser.

6(5) "And why is a talk on wisdom wrongly addressed to an unwise person? When a talk on wisdom is being given, an unwise person loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that wisdom in himself and obtain rapture and joy based upon it. Therefore a talk on wisdom is wrongly addressed to an unwise person.

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"A talk is wrongly addressed when, having weighed one type of person against another, it is addressed to these five inappropriate types of persons.

7"Bhikkhus, a talk is properly addressed when, having weighed one type of person against another, it is addressed to these five appropriate types of persons. What five? A talk on faith is properly addressed to one endowed with faith; a talk on virtuous behavior is properly addressed to a virtuous person; a talk on learning is properly addressed to a learned person; a talk on generosity is properly addressed to a generous person; a talk on wisdom is properly addressed to a wise person.

8(1) "And why, bhikkhus, is a talk on faith properly addressed to one endowed with faith? When a talk on faith is being given, a person endowed with faith does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that faith in himself and obtains rapture and joy based upon it. Therefore a talk on faith is properly addressed to a person endowed with faith.

9(2) "And why is a talk on virtuous behavior properly addressed to a virtuous person? When a talk on virtuous behavior is being given, a virtuous person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that virtuous behavior in himself and obtains rapture and joy based upon it. Therefore a talk on virtuous behavior is properly addressed to a virtuous person.

10(3) "And why is a talk on learning properly addressed to a learned person? When a talk on learning is being given, a learned person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that learning in himself and obtains rapture and joy based upon it. Therefore a talk on learning is properly addressed to a learned person.

11(4) "And why is a talk on generosity properly addressed to a generous person? When a talk on generosity is being given, a generous person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that generosity in himself and obtains rapture and joy based upon it. Therefore a talk on generosity is properly addressed to a generous person.

12(5) "And why is a talk on wisdom properly addressed to a wise person? When a talk on wisdom is being given, a wise person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that wisdom in himself and obtains rapture and joy based upon it. Therefore a talk on wisdom is properly addressed to a wise person.

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"Bhikkhus, a talk is properly addressed when, having weighed one type of person against another, it is addressed to these five appropriate types of persons."

1"Pañcannaṁ, bhikkhave, puggalānaṁ kathā dukkathā puggale puggalaṁ upanidhāya. Katamesaṁ pañcannaṁ? Assaddhassa, bhikkhave, saddhākathā dukkathā; dussīlassa sīlakathā dukkathā; appassutassa bāhusaccakathā dukkathā; maccharissa cāgakathā dukkathā; duppaññassa paññākathā dukkathā.

2Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā? Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā assaddhassa saddhākathā dukkathā.

3Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā? Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, sīlasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā dussīlassa sīlakathā dukkathā.

4Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā? Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, sutasampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā appassutassa bāhusaccakathā dukkathā.

5Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā? Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā maccharissa cāgakathā dukkathā.

6Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā duppaññassa paññākathā dukkathā.

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Imesaṁ kho, bhikkhave, pañcannaṁ puggalānaṁ kathā dukkathā puggale puggalaṁ upanidhāya.

7Pañcannaṁ, bhikkhave, puggalānaṁ kathā sukathā puggale puggalaṁ upanidhāya. Katamesaṁ pañcannaṁ? Saddhassa, bhikkhave, saddhākathā sukathā; sīlavato sīlakathā sukathā; bahussutassa bāhusaccakathā sukathā; cāgavato cāgakathā sukathā; paññavato paññākathā sukathā.

8Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā? Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā saddhassa saddhākathā sukathā.

9Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā? Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, sīlasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā sīlavato sīlakathā sukathā.

10Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā? Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, sutasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā bahussutassa bāhusaccakathā sukathā.

11Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā? Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā cāgavato cāgakathā sukathā.

12Kasmā ca, bhikkhave, paññavato paññākathā sukathā? Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā paññavato paññākathā sukathā.

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Imesaṁ kho, bhikkhave, pañcannaṁ puggalānaṁ kathā sukathā puggale puggalaṁ upanidhāyā"ti.

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Sattamaṁ.