1"Bhikkhus, there are these four kinds of pools of water. What four? The one that is shallow but appears to be deep; the one that is deep but appears to be shallow; the one that is shallow and appears to be shallow; and the one that is deep and appears to be deep. These are the four kinds of pools of water. [n.793] Ee ends 4:104 here, taking this much to be a complete sutta, and then repeats these sentences as the opening of 4:105, followed by the exposition. Thus Ee's 4:105 is identical with my AN4.104. Ee reads the uddāna verse to indicate there are two "pools of water" suttas, but the manuscripts have only one. In the verse dve honti can be read with either udakarahadā or ambāni. Ce and Be, which I follow, choose the latter and thus have only one "pools of water" sutta, AN4.104, with AN4.106 left blank. So too, there are these four kinds of persons similar to pools of water found existing in the world. What four? The one who is shallow but appears to be deep; the one who is deep but appears to be shallow; the one who is shallow and appears to be shallow; and the one who is deep and appears to be deep.

2(1) "And how, bhikkhus, is a person one who is shallow but appears to be deep? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; but he does not understand as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ It is in this way that a person is shallow but appears to be deep. So, I say, this person is just like a pool of water that is shallow but appears to be deep.

3(2) "And how is a person one who is deep but appears to be shallow? Here, someone does not inspire confidence by his manner of going forward and returning … and carrying his outer robe and bowl; but he understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’ It is in this way that a person is deep but appears to be shallow. So, I say, this person is just like a pool of water that is deep but appears to be shallow.

4(3) "And how is a person one who is shallow and appears to be shallow? Here, someone does not inspire confidence by his manner of going forward and returning … and carrying his outer robe and bowl; and he does not understand as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’ It is in this way that a person is shallow and appears to be shallow. So, I say, this person is just like a pool of water that is shallow and appears to be shallow.

5(4) "And how is a person one who is deep and appears to be deep? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; and he understands as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ It is in this way that a person is deep and appears to be deep. So, I say, this person is just like a pool of water that is deep and appears to be deep.

"These, bhikkhus, are the four kinds of persons similar to pools of water found existing in the world."

1"Cattārome, bhikkhave, udakarahadā. Katame cattāro? Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso – ime kho, bhikkhave, cattāro udakarahadā. Evamevaṁ kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.

2Kathañca, bhikkhave, puggalo uttāno hoti gambhīrobhāso? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti … pe … ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo uttāno hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

3Kathañca, bhikkhave, puggalo gambhīro hoti uttānobhāso? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti … pe … ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo gambhīro hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

4Kathañca, bhikkhave, puggalo uttāno hoti uttānobhāso? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti … pe … ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo uttāno hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

5Kathañca, bhikkhave, puggalo gambhīro hoti gambhīrobhāso? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti … pe … ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo gambhīro hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

Ime kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṁvijjamānā lokasmin"ti.

Catutthaṁ.