“Mendicants, these four individuals are found in the world. “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. What four? Katame cattāro?

One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya. One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa. One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. One individual has both internal serenity of heart, and the higher wisdom of discernment of principles. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

As for the individual who has serenity but not discernment: they should approach someone who has discernment and ask: Tatra, bhikkhave, yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo: ‘Reverend, how should conditions be seen? ‘kathaṁ nu kho, āvuso, saṅkhārā daṭṭhabbā? How should they be comprehended? Kathaṁ saṅkhārā sammasitabbā? How should they be discerned?’ Kathaṁ saṅkhārā vipassitabbā’ti? They would answer from their own experience: Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘This is how conditions should be seen, comprehended, and discerned.’ ‘evaṁ kho, āvuso, saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. After some time they have both serenity and discernment. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

As for the individual who has discernment but not serenity: they should approach someone who has serenity and ask: Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa so upasaṅkamitvā evamassa vacanīyo: ‘Reverend, how should the mind be stilled? ‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? How should it be settled? Kathaṁ cittaṁ sannisādetabbaṁ? How should it be unified? Kathaṁ cittaṁ ekodi kātabbaṁ? How should it be immersed in samādhi?’ Kathaṁ cittaṁ samādahātabban’ti? They would answer from their own experience: Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’ ‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabban’ti. After some time they have both discernment and serenity. So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.

As for the individual who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask: 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: ‘Reverend, how should the mind be stilled? ‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? How should it be settled? Kathaṁ cittaṁ sannisādetabbaṁ? How should it be unified? Kathaṁ cittaṁ ekodi kātabbaṁ? How should it be immersed in samādhi?’ Kathaṁ cittaṁ samādahātabbaṁ? How should conditions be seen? Kathaṁ saṅkhārā daṭṭhabbā? How should they be comprehended? Kathaṁ saṅkhārā sammasitabbā? How should they be discerned?’ Kathaṁ saṅkhārā vipassitabbā’ti? They would answer as they’ve seen and known: Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’ ‘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. After some time they have both serenity and discernment. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. 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.

These are the four individuals found in the world.” Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

Catutthaṁ.