“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 diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.
Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.
Here, bhikkhus, a certain person attains final Nibbāna with exertion in this very life.
Here again, bhikkhus, a certain person attains final Nibbāna with exertion after the breaking up of the body.
Here again, bhikkhus, a certain person attains final Nibbāna without exertion in this very life.
Here again, bhikkhus, a certain person attains final Nibbāna without exertion after the breaking up of the body.
Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.
And how, bhikkhus, does a person attain final Nibbāna with exertion in this very life? Here, bhikkhus, a bhikkhu dwells contemplating the unattractiveness of the body, perceiving the unpleasantness of food, recognizing disenchantment in the entire world, and observing impermanence in |all conditions::all activities, all processes, all fabrications, all formations [sabbasaṅkhāra]|. Moreover, the perception of death is well established within him. He lives relying on these five powers of a trainee: the power of |faith::confidence, conviction, trust [saddha]|, the power of |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power of |energy::persistence, willpower, determination [vīriya]|, and the power of wisdom. These five spiritual faculties develop strongly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed strongly in him, he attains final Nibbāna with exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna with exertion in this very life.
Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.
And how, bhikkhus, does a person attain final Nibbāna with exertion after the breaking up of the body? Here, bhikkhus, a bhikkhu dwells contemplating the unattractiveness of the body, perceives the unpleasantness of food, recognizing disenchantment with the entire world, and observing impermanence in all conditions. Moreover, the perception of death is well established within him. He lives relying on these five powers of a trainee: the power of faith, the power of sense of right and wrong, the power of fear of wrongdoing, the power of energy, and the power of wisdom. These five spiritual faculties develop softly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed softly in him, he attains final Nibbāna with exertion after the breaking up of the body. Thus, bhikkhus, a person attains final Nibbāna with exertion after the breaking up of the body.
Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ …pe… paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.
And how, bhikkhus, does a person attain final Nibbāna without exertion in this very life? Here, bhikkhus, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. With the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, he dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling. He lives relying on these five powers of a trainee: the power of confidence, the power of moral shame, the power of moral dread, the power of persistence, and the power of wisdom. These five spiritual faculties develop strongly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed strongly in him, he attains final Nibbāna without exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna without exertion in this very life.
Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.
And how, bhikkhus, does a person attain final Nibbāna without exertion after the breaking up of the body? Here, bhikkhus, a bhikkhu, having secluded himself from sensual pleasures and unwholesome mental qualities, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with uplifting joy and pleasure. With the subsiding of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from reflection and examination, born of collectedness, and imbued with uplifting joy and pleasure. With the fading of desire for uplifting joy, he dwells equanimous, mindful and clearly aware, experiencing ease with the body. I entered and dwelled in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasantness and unpleasantness, he enters and dwells in the fourth jhāna, which is characterized by purification of mindfuness through equanimity, experiencing a neither-painful-nor-pleasant feeling. He lives relying on these five powers of a trainee: the power of confidence, the power of moral shame, the power of moral dread, the power of persistence, and the power of wisdom. These five spiritual faculties develop softly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed softly in him, he attains final Nibbāna without exertion after the breaking up of the body. Thus, bhikkhus, a person attains final Nibbāna without exertion after the breaking up of the body.
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.
These, bhikkhus, are the four kinds of persons found existing in the world.”