“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya.
Here, bhikkhus, a certain person gains internal tranquility of mind but does not gain the penetrative vision of the Dhammas through higher wisdom.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa.
But here, bhikkhus, a certain person gains the penetrative vision of the Dhammas through higher wisdom but does not gain internal tranquility of mind.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.
But here, bhikkhus, a certain person gains neither internal tranquility of mind nor the penetrative vision of the Dhammas through higher wisdom.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
But here, bhikkhus, a certain person gains both internal tranquility of mind and the penetrative vision of the Dhammas through higher wisdom.
Tatra, bhikkhave, yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, saṅkhārā daṭṭhabbā? Kathaṁ saṅkhārā sammasitabbā? Kathaṁ saṅkhārā vipassitabbā’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
There, bhikkhus, the person who gains internal tranquility of mind but does not gain the penetrative vision of the Dhammas through higher wisdom, that person, bhikkhus, should approach a person who gains the penetrative vision of the Dhammas through higher wisdom and say to him thus: ‘How, friend, should |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| be regarded? How should intentional constructs be |understood::grasped; lit. touched [sammasitabba]|? How should intentional constructs be |seen distinctly::understood with insight [vipassitabba]|?’ Then that person explains to him as he has seen and understood: ‘Thus, friend, intentional constructs should be regarded, thus intentional constructs should be thoroughly understood, thus intentional constructs should be seen distinctly.’ At a later time, he gains both internal tranquility of mind and the penetrative vision of the Dhammas through higher wisdom.
Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? Kathaṁ cittaṁ sannisādetabbaṁ? Kathaṁ cittaṁ ekodi kātabbaṁ? Kathaṁ cittaṁ samādahātabban’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabban’ti. So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.
There, bhikkhus, the person who gains the penetrative vision of the Dhammas through higher wisdom but does not gain internal tranquility of mind, that person, bhikkhus, should approach a person who gains internal tranquility of mind and say to him thus: ‘How, friend, should the mind be steadied? How should the mind be settled? How should the mind be unified? How should the mind be collected [in samadhi]?’ Then that person explains to him as he has seen and understood: ‘Thus, friend, the mind should be steadied, thus the mind should be settled, thus the mind should be unified, thus the mind should be collected in samadhi.’ At a later time, he gains both the penetrative vision of the Dhammas through higher wisdom and internal tranquility of mind.
Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ceva ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? Kathaṁ cittaṁ sannisādetabbaṁ? Kathaṁ cittaṁ ekodi kātabbaṁ? Kathaṁ cittaṁ samādahātabbaṁ? Kathaṁ saṅkhārā daṭṭhabbā? Kathaṁ saṅkhārā sammasitabbā? Kathaṁ saṅkhārā vipassitabbā’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabbaṁ, evaṁ saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
There, bhikkhus, the person who gains neither internal tranquility of mind nor the penetrative vision of the Dhammas through higher wisdom, that person, bhikkhus, should approach a person who gains both internal tranquility of mind and the penetrative vision of the Dhammas through higher wisdom and say to him thus: ‘How, friend, should the mind be steadied? How should the mind be settled? How should the mind be unified? How should the mind be collected [in samadhi]? How should intentional constructs be regarded? How should intentional constructs be understood? How should intentional constructs be seen distinctly?’ Then that person explains to him as he has seen and understood: ‘Thus, friend, the mind should be steadied, thus the mind should be settled, thus the mind should be unified, thus the mind should be collected in samadhi, thus intentional constructs should be regarded, thus intentional constructs should be understood, thus intentional constructs should be seen distinctly.’ At a later time, he gains both internal tranquility of mind and the penetrative vision of the Dhammas through higher wisdom.
Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.
There, bhikkhus, the person who gains both internal tranquility of mind and the penetrative vision of the Dhammas through higher wisdom, that person, bhikkhus, established in those very wholesome Dhammas, should make a further exertion for the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.
These, bhikkhus, are the four kinds of persons found existing in the world.”