“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
“(1) Here, bhikkhus, some person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence. (2) Some other person has abandoned the lower fetters, but not the fetters for obtaining rebirth or the fetters for obtaining existence. (3) Still another person has abandoned the lower fetters and the fetters for obtaining rebirth, but not the fetters for obtaining existence. (4) And still another person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence.
(1) “What kind of person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence? The once-returner. This person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence.
(2) “What kind of person has abandoned the lower fetters, but not the fetters for obtaining rebirth or the fetters for obtaining existence? The one bound upstream, heading toward the Akaniṭṭha realm. This person has abandoned the lower fetters but not the fetters for obtaining rebirth or the fetters for obtaining existence.
(3) “What kind of person has abandoned the lower fetters and the fetters for obtaining rebirth but not the fetters for obtaining existence? The one who attains final nibbāna in the interval. This person has abandoned the lower fetters and the fetters for obtaining rebirth but not the fetters for obtaining existence.
(4) “What kind of person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence? The arahant. For this person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence.
“These, bhikkhus, are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four? One whose discernment is incisive but not free-flowing; one whose discernment is free-flowing but not incisive; one whose discernment is both incisive and free-flowing; and one whose discernment is neither incisive nor free-flowing. These are the four kinds of persons found existing in the world.”
133 (3) Of Quick Understanding
“Bhikkhus, there are these four kinds of persons found existing in the world. What four? One who understands quickly; one who understands through elaboration; one who needs to be guided; and one for whom the word is the maximum. These are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four? One who lives off the fruit of his effort but not off the fruit of his kamma; one who lives off the fruit of his kamma but not off the fruit of his effort; one who lives off the fruit of both his effort and his kamma; and one who lives off the fruit of neither his effort nor his kamma. These are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four? The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.
(1) “And how, bhikkhus, is a person blameworthy? Here, a person engages in blameworthy bodily action, blameworthy verbal action, and blameworthy mental action. It is in this way that a person is blameworthy.
(2) “And how is a person mostly blameworthy? Here, a person engages in bodily action that is mostly blameworthy, verbal action that is mostly blameworthy, and mental action that is mostly blameworthy. It is in this way that a person is mostly blameworthy.
(3) “And how is a person slightly blameworthy? Here, a person engages in bodily action that is mostly blameless, verbal action that is mostly blameless, and mental action that is mostly blameless. It is in this way that a person is slightly blameworthy.
(4) “And how is a person blameless? Here, a person engages in blameless bodily action, blameless verbal action, and blameless mental action. It is in this way that a person is blameless.
“These are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) Here, bhikkhus, some person does not fulfill virtuous behavior, concentration, and wisdom. (2) Another person fulfills virtuous behavior but does not fulfill concentration and wisdom. (3) Still another person fulfills virtuous behavior and concentration but does not fulfill wisdom. (4) And still another person fulfills virtuous behavior, concentration, and wisdom. These are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) “Here, bhikkhus, some person does not value virtuous behavior or take virtuous behavior as an authority, does not value concentration or take concentration as an authority, and does not value wisdom or take wisdom as an authority.
(2) “Another person values virtuous behavior and takes virtuous behavior as an authority, but does not value concentration or take concentration as an authority, and does not value wisdom or take wisdom as an authority.
(3) “Still another person values virtuous behavior and takes virtuous behavior as an authority, values concentration and takes concentration as an authority, but does not value wisdom or take wisdom as an authority.
(4) “And still another person values virtuous behavior and takes virtuous behavior as an authority, values concentration and takes concentration as an authority, and values wisdom and takes wisdom as an authority.
“These are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four? One who has gone on retreat by body but not gone on retreat by mind; one who has not gone on retreat by body but has gone on retreat by mind; one who has not gone on retreat either by body or by mind; and one who has gone on retreat both by body and by mind.
(1) “And how, bhikkhus, has a person gone on retreat by body but not gone on retreat by mind? Here, some person resorts to remote lodgings in forests and jungle groves, but there he thinks sensual thoughts, thoughts of ill will, and thoughts of harming. It is in this way that a person has gone on retreat by body but has not gone on retreat by mind.
(2) “And how has a person not gone on retreat by body but gone on retreat by mind? Here, some person does not resort to remote lodgings in forests and jungle groves, but he thinks thoughts of renunciation, thoughts of good will, and thoughts of harmlessness. It is in this way that a person has not gone on retreat by body but gone on retreat by mind.
(3) “And how has a person gone on retreat neither by body nor by mind? Here, some person does not resort to remote lodgings in forests and jungle groves, and he thinks sensual thoughts, thoughts of ill will, and thoughts of harming. It is in this way that a person has gone on retreat neither by body nor by mind.
(4) “And how has a person gone on retreat both by body and by mind? Here, some person resorts to remote lodgings in forests and jungle groves, and there he thinks thoughts of renunciation, thoughts of good will, and thoughts of harmlessness. It is in this way that a person has gone on retreat both by body and by mind.
“These, bhikkhus, are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of Dhamma speakers. What four?
(1) “Here, bhikkhus, some Dhamma speaker speaks little and [his speech is] pointless, and his assembly is not skilled in distinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly.
(2) “Another Dhamma speaker speaks little but [his speech is] meaningful, and his assembly is skilled in distinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly.
(3) “Still another Dhamma speaker speaks much but [his speech is] pointless, and his assembly is not skilled in distinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly.
(4) “And still another Dhamma speaker speaks much and [his speech is] meaningful, and his assembly is skilled in distinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly.
“These, bhikkhus, are the four kinds of Dhamma speakers.”
“Bhikkhus, there are these four speakers. What four? (1) There is the speaker who exhausts the meaning but not the phrasing. (2) There is the speaker who exhausts the phrasing but not the meaning. (3) There is the speaker who exhausts both the meaning and the phrasing. (4) And there is the speaker who does not exhaust either the meaning or the phrasing. These are the four speakers. It is impossible and inconceivable that one who possesses the four analytical knowledges will exhaust either the meaning or the phrasing.”