七、七法人施設
二百零三、人怎樣是一度沉沒便沉沒不起呢？此處有一種人，具足全然黑的諸不善法。人就是這樣一度沉沒便沉沒不起。
人怎樣是浮出之後又沉沒呢？此處有一種人，浮出[而想]：“於諸善法有信是好的，於諸善法有慚是好的，於諸善法有愧是好的，於諸善法有精進是好的，於諸善法有慧是好的。”他的那信既不住立，也不增長，只是減退；他的那慚既不住立，也不增長，只是減退；他的那愧既不住立，也不增長，只是減退；他的那精進既不住立，也不增長，只是減退；他的那慧既不住立，也不增長，只是減退。人就是這樣浮出之後又沉沒。
人怎樣是浮出之後住立呢？此處有一種人，浮出[而想]：“於諸善法有信是好的，於諸善法有慚是好的，於諸善法有愧是好的，於諸善法有精進是好的，於諸善法有慧是好的。”他的那信既不減退，也不增長，[而是]住立；他的那慚既不減退，也不增長，[而是]住立；他的那愧既不減退，也不增長，[而是]住立；他的那精進既不減退，也不增長，[而是]住立；他的那慧既不減退，也不增長，[而是]住立。人就是這樣浮出之後住立。
人怎樣是浮出之後觀察、瞻望呢？此處有一種人，浮出[而想]：“於諸善法有信是好的，於諸善法有慚是好的，於諸善法有愧是好的，於諸善法有精進是好的，於諸善法有慧是好的。”他由於三結的滅盡，成為須陀洹，不墮惡趣，[趣向]決定，以正覺為歸趣。人就是這樣浮出之後觀察、瞻望。
人怎樣是浮出之後渡越呢？此處有一種人，浮出[而想]：“於諸善法有信是好的，於諸善法有慚是好的，於諸善法有愧是好的，於諸善法有精進是好的，於諸善法有慧是好的。”他由於三結的滅盡、貪瞋痴的薄弱，成為斯陀含，只來此世間一次，便是作苦的終結者。人就是這樣浮出之後渡越。
人怎樣是浮出之後到達立足處呢？此處有一種人，浮出[而想]：“於諸善法有信是好的，於諸善法有慚是好的，於諸善法有愧是好的，於諸善法有精進是好的，於諸善法有慧是好的。”他由於五下分結的滅盡，成為化生者，在那裡般涅槃，不再從彼世間還來。人就是這樣浮出之後到達立足處。
人怎樣是浮出之後已渡、到彼岸、站在陸地上的婆羅門呢？此處有一種人，浮出[而想]：“於諸善法有信是好的，於諸善法有慚是好的，於諸善法有愧是好的，於諸善法有精進是好的，於諸善法有慧是好的。”他由於諸漏的滅盡，就在現法中自己以證智證知無漏的心解脫、慧解脫，成就並住。人就是這樣浮出之後已渡、到彼岸、站在陸地上的婆羅門。
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.