1"Bhikkhus, there are these four kinds of mangoes. What four? The one that is unripe but appears ripe; the one that is ripe but appears unripe; the one that is unripe and appears unripe; and the one that is ripe and appears ripe. These are the four kinds of mangoes. So too, there are these four kinds of persons similar to mangoes found existing in the world. What four? The one who is unripe but appears ripe; the one who is ripe but appears unripe; the one who is unripe and appears unripe; and the one who is ripe and appears ripe.

2(1) "And how, bhikkhus, is a person one who is unripe but appears to be ripe? 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 unripe but appears to be ripe. So, I say, this person is just like a mango that is unripe but appears to be ripe.

3(2) "And how is a person one who is ripe but appears to be unripe? 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 ripe but appears to be unripe. So, I say, this person is just like a mango that is ripe but appears to be unripe.

4(3) "And how is a person one who is unripe and appears to be unripe? 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 unripe and appears to be unripe. So, I say, this person is just like a mango that is unripe and appears to be unripe.

5(4) "And how is a person one who is ripe and appears to be ripe? 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 ripe and appears to be ripe. So, I say, this person is just like a mango that is ripe and appears to be ripe.

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

1"Cattārimāni, bhikkhave, ambāni. Katamāni cattāri? Āmaṁ pakkavaṇṇi, pakkaṁ āmavaṇṇi, āmaṁ āmavaṇṇi, pakkaṁ pakkavaṇṇi – imāni kho, bhikkhave, cattāri ambāni. Evamevaṁ kho, bhikkhave, cattāro ambūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

2Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī? 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 āmo hoti pakkavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ pakkavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

3Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī? 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 pakko hoti āmavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ āmavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

4Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī? 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 āmo hoti āmavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ āmavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

5Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī? 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 pakko hoti pakkavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ pakkavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

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

Pañcamaṁ.