七、七法人施设
二百零三、人怎样是一度沉没便沉没不起呢？此处有一种人，具足全然黑的诸不善法。人就是这样一度沉没便沉没不起。
人怎样是浮出之后又沉没呢？此处有一种人，浮出[而想]：“于诸善法有信是好的，于诸善法有惭是好的，于诸善法有愧是好的，于诸善法有精进是好的，于诸善法有慧是好的。”他的那信既不住立，也不增长，只是减退；他的那惭既不住立，也不增长，只是减退；他的那愧既不住立，也不增长，只是减退；他的那精进既不住立，也不增长，只是减退；他的那慧既不住立，也不增长，只是减退。人就是这样浮出之后又沉没。
人怎样是浮出之后住立呢？此处有一种人，浮出[而想]：“于诸善法有信是好的，于诸善法有惭是好的，于诸善法有愧是好的，于诸善法有精进是好的，于诸善法有慧是好的。”他的那信既不减退，也不增长，[而是]住立；他的那惭既不减退，也不增长，[而是]住立；他的那愧既不减退，也不增长，[而是]住立；他的那精进既不减退，也不增长，[而是]住立；他的那慧既不减退，也不增长，[而是]住立。人就是这样浮出之后住立。
人怎样是浮出之后观察、瞻望呢？此处有一种人，浮出[而想]：“于诸善法有信是好的，于诸善法有惭是好的，于诸善法有愧是好的，于诸善法有精进是好的，于诸善法有慧是好的。”他由于三结的灭尽，成为须陀洹，不堕恶趣，[趣向]决定，以正觉为归趣。人就是这样浮出之后观察、瞻望。
人怎样是浮出之后渡越呢？此处有一种人，浮出[而想]：“于诸善法有信是好的，于诸善法有惭是好的，于诸善法有愧是好的，于诸善法有精进是好的，于诸善法有慧是好的。”他由于三结的灭尽、贪瞋痴的薄弱，成为斯陀含，只来此世间一次，便是作苦的终结者。人就是这样浮出之后渡越。
人怎样是浮出之后到达立足处呢？此处有一种人，浮出[而想]：“于诸善法有信是好的，于诸善法有惭是好的，于诸善法有愧是好的，于诸善法有精进是好的，于诸善法有慧是好的。”他由于五下分结的灭尽，成为化生者，在那里般涅槃，不再从彼世间还来。人就是这样浮出之后到达立足处。
人怎样是浮出之后已渡、到彼岸、站在陆地上的婆罗门呢？此处有一种人，浮出[而想]：“于诸善法有信是好的，于诸善法有惭是好的，于诸善法有愧是好的，于诸善法有精进是好的，于诸善法有慧是好的。”他由于诸漏的灭尽，就在现法中自己以证智证知无漏的心解脱、慧解脱，成就并住。人就是这样浮出之后已渡、到彼岸、站在陆地上的婆罗门。
203Kathañca puggalo sakiṃ nimuggo nimuggova hoti? Idhekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi. Evaṃ puggalo sakiṃ nimuggo nimuggova hoti. Kathañca puggalo ummujjitvā nimujjati? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu [sāhu (sī. syā.) evaṃ tīsu ṭhānesupi] hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ [viriyaṃ (sī. syā.)] kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā hirī neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa taṃ ottappaṃ neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa taṃ vīriyaṃ neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā paññā neva tiṭṭhati no vaḍḍhati hāyatiyeva. Evaṃ puggalo ummujjitvā nimujjati. Kathañca puggalo ummujjitvā ṭhito hoti? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti, tassa sā hirī neva hāyati no vaḍḍhati ṭhitā hoti, tassa taṃ ottappaṃ neva hāyati no vaḍḍhati ṭhitaṃ hoti, tassa taṃ vīriyaṃ neva hāyati no vaḍḍhati ṭhitaṃ hoti, tassa sā paññā neva hāyati no vaḍḍhati ṭhitā hoti. Evaṃ puggalo ummujjitvā ṭhito hoti. Kathañca puggalo ummujjitvā vipassati viloketi? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Evaṃ puggalo ummujjitvā vipassati viloketi. Kathañca puggalo ummujjitvā patarati? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti sakideva imaṃ lokaṃ āgantvā dukkhassantakaro hoti. Evaṃ puggalo ummujjitvā patarati. Kathañca puggalo ummujjitvā patigādhappatto hoti? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ puggalo ummujjitvā patigādhappatto hoti. Kathañca puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.