“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. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
Here, bhikkhus, one person gains internal tranquility of mind but does not gain insight into phenomena through higher wisdom. Here, bhikkhus, another person gains insight into phenomena through higher wisdom but does not gain internal tranquility of mind. Here, bhikkhus, another person neither gains internal tranquility of mind nor gains insight into phenomena through higher wisdom. And then there is a person who gains both internal tranquility of mind and gains insight into phenomena 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.
Therein, bhikkhus, when a person gains internal tranquility of mind but does not gain insight into phenomena through higher wisdom, he should approach the one who gains insight into phenomena through higher wisdom and ask: ‘How, friend, should |formations::saṅkhārā| be regarded? How should formations be thoroughly understood? How should formations be seen with insight?‘ Then that person explains to him as he has seen and understood: ‘Thus, friend, formations should be regarded, thus formations should be thoroughly understood, thus formations should be seen with insight.’ In this way, in due course, that person gains both internal tranquility of mind and insight into phenomena 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.
Similarly, bhikkhus, when a person gains insight into phenomena through higher wisdom but does not gain internal tranquility of mind, he should approach the one who gains internal tranquility of mind and ask: ‘How, friend, should the mind be steadied? How should the mind be calmed? How should the mind be unified? How should the mind be concentrated?’ Then that person explains to him as he has seen and understood: ‘Thus, friend, the mind should be steadied, thus the mind should be calmed, thus the mind should be unified, thus the mind should be concentrated.’ In this way, in due course, that person gains both insight into phenomena 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.
Similarly, bhikkhus, when a person neither gains internal tranquility of mind nor insight into phenomena through higher wisdom, he should approach the one who gains both internal tranquility of mind and insight into phenomena through higher wisdom and ask: ‘How, friend, should the mind be steadied? How should the mind be calmed? How should the mind be unified? How should the mind be concentrated? How should formations be regarded? How should formations be thoroughly understood? How should formations be seen with insight?’ Then that person explains to him as he has seen and understood: ‘Thus, friend, the mind should be steadied, thus the mind should be calmed, thus the mind should be unified, thus the mind should be concentrated; thus formations should be regarded, thus formations should be thoroughly understood, thus formations should be seen with insight.’ In this way, in due course, that person gains both internal tranquility of mind and insight into phenomena 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.
Finally, bhikkhus, when a person gains both internal tranquility of mind and insight into phenomena through higher wisdom, he should, relying on those wholesome qualities, strive further for the ending of the taints.
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.
These, bhikkhus, are the four kinds of persons found existing in the world.”