[105] Bhikkhus, there are these four mangoes. Which four? One that is unripe but of ripe appearance; one that is ripe but of unripe appearance; one that is unripe and of unripe appearance; one that is ripe and of ripe appearance. These, bhikkhus, are the four mangoes. In just the same way, bhikkhus, there are these four persons comparable to mangoes existing and found in the world. Which four? One who is unripe but of ripe appearance; one who is ripe but of unripe appearance; one who is unripe and of unripe appearance; one who is ripe and of ripe appearance.
And how, bhikkhus, is a person unripe but of ripe appearance? Here, bhikkhus, a certain person's going forward and returning, looking ahead and looking around, bending and stretching, and wearing of the outer robe, bowl, and robes are inspiring of confidence. Yet he does not understand as it really is (yathābhūta): "This is suffering (dukkha)"; he does not understand as it really is: "This is the origin of suffering"; he does not understand as it really is: "This is the cessation of suffering"; he does not understand as it really is: "This is the way of practice leading to the cessation of suffering." Thus, bhikkhus, a person is unripe but of ripe appearance. Just as, bhikkhus, that mango is unripe but of ripe appearance, so, bhikkhus, I say this person is comparable to it.
And how, bhikkhus, is a person ripe but of unripe appearance? Here, bhikkhus, a certain person's going forward and returning, looking ahead and looking around, bending and stretching, and wearing of the outer robe, bowl, and robes are not inspiring of confidence. Yet he understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the way of practice leading to the cessation of suffering." Thus, bhikkhus, a person is ripe but of unripe appearance. Just as, bhikkhus, that mango is ripe but of unripe appearance, so, bhikkhus, I say this person is comparable to it.
And how, bhikkhus, is a person unripe and of unripe appearance? Here, bhikkhus, a certain person's going forward and returning, looking ahead and looking around, bending and stretching, and wearing of the outer robe, bowl, and robes are not inspiring of confidence. And he does not understand as it really is: "This is suffering"; he does not understand as it really is: "This is the origin of suffering"; he does not understand as it really is: "This is the cessation of suffering"; he does not understand as it really is: "This is the way of practice leading to the cessation of suffering." Thus, bhikkhus, a person is unripe and of unripe appearance. Just as, bhikkhus, that mango is unripe and of unripe appearance, so, bhikkhus, I say this person is comparable to it.
And how, bhikkhus, is a person ripe and of ripe appearance? Here, bhikkhus, a certain person's going forward and returning, looking ahead and looking around, bending and stretching, and wearing of the outer robe, bowl, and robes are inspiring of confidence. And he understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the way of practice leading to the cessation of suffering." Thus, bhikkhus, a person is ripe and of ripe appearance. Just as, bhikkhus, that mango is ripe and of ripe appearance, so, bhikkhus, I say this person is comparable to it.
These, bhikkhus, are the four persons comparable to mangoes existing and found in the world.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.