1"Bhikkhus, there are these four kinds of persons found existing in the world. What four?

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"(1) Here, bhikkhus, some person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence. [n.826] In Pāli, the three kinds of fetters are, respectively: orambhāgiyāni saṁyojanāni, upapattipaṭilābhiyāni saṁyojanāni, bhavapaṭilābhiyāni saṁyojanāni. Mp distinguishes the last two thus: the "fetters for obtaining rebirth" are those by which one obtains the next rebirth (yehi anantarā upapattiṁ paṭilabhati); the "fetters for obtaining existence" are the conditions for obtaining rebirth-existence (upapattibhavassa paṭilābhāya paccayāni). Apparently the difference, from the commentary's point of view, is that the former bind one only to the immediately following rebirth while the latter bind one to successive rebirths. But see note 829 below for an alternative interpretation.

2(2) Some other person has abandoned the lower fetters, but not the fetters for obtaining rebirth or the fetters for obtaining existence.

3(3) Still another person has abandoned the lower fetters and the fetters for obtaining rebirth, but not the fetters for obtaining existence.

4(4) And still another person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence.

5(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. [n.827] Since the stream-enterer, too, has not abandoned any of these fetters, Mp explains: "The once-returner is mentioned to show the highest among the noble ones who have not abandoned any of the fetters." Mp-ṭ: "That is, who have not abandoned the lower fetters. For above the once-returner, there is no noble one who has not abandoned the lower fetters. But isn’t it the case that once-returners have abandoned (some) lower fetters, for they have abandoned the fetters of views, doubt, and wrong grasp of rules and observances? In that case, why is it said that they have not abandoned the lower fetters? Because once-returners have not abandoned the fetters of sensual lust and ill will; therefore the statement that they have not abandoned the lower fetters is said with reference to those fetters that they have not abandoned. It does not mean that they have not abandoned any fetters." This person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence.

6(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. [n.828] Uddhaṁsotassa akaniṭṭhagāmino puggalassa. This refers to the most sluggish of the five classes of non-returners, who proceed upward through successive pure abodes to the highest one, called Akaniṭṭha. This type, too, is mentioned to show the coarsest who still retain the fetters of rebirth, but more acute classes of non-returners also retain these fetters. This person has abandoned the lower fetters but not the fetters for obtaining rebirth or the fetters for obtaining existence.

7(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. [n.829] This statement creates a predicament for the traditional Theravādin interpretation of the five types of non-returners, which is based on Pp 16–17 and its commentary at Pp-a 198–201. The core of this interpretation is the rejection of an intermediate state (antarābhava) between two lives. Such rejection thus entails the need to interpret the antarāparinibbāyī as a non-returner who attains arahantship during the first half of the life span in the next existence. However, the word antarāparinibbāyī literally means "one who attains final nibbāna in between," and there seems no legitimate reason, based on a sutta, to deny the possibility that certain non-returners, following their death in human form, enter an intermediate state and attain final nibbāna in that state itself, thereby circumventing the need to take another rebirth. This seems to be the purport of the present text, according to which the antarāparinibbāyī has abandoned the fetters of rebirth but not the fetters of existence. Upon attaining arahantship, the antarāparinibbāyī will also abandon the fetters of existence. I have discussed the five types of non-returners in detail in CDB 1902–3, note 65. For further discussion, see p. 1782, notes 1535–38; for additional textual analysis, see Harvey 1995: 98–108. This person has abandoned the lower fetters and the fetters for obtaining rebirth but not the fetters for obtaining existence.

8(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.

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"These, bhikkhus, are the four kinds of persons found existing in the world."

1"Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

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Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti.

2Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti.

3Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti.

4Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni pahīnāni honti.

5Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni appahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? Sakadāgāmissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni appahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni.

6Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? Uddhaṁsotassa akaniṭṭhagāmino. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni.

7Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? Antarāparinibbāyissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni.

8Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni pahīnāni? Arahato. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni pahīnāni.

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Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin"ti.

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Paṭhamaṁ.