English
English version Departure. There are three types of people. The first type of person contemplates and chooses food, but cannot avoid being tainted and attached. They are still gluttonous, indulging in swallowing and absorbing, with a confused mind, firmly addicted to it. Although they deeply recognize the faults and know to depart from it, they have not yet abandoned or truly understood this food. The second type of person contemplates and chooses food, and does not generate greed or attachment, (content as above) deeply recognizes the faults and knows to depart from it, and has already abandoned and understood this food. The third type of person contemplates and chooses food, and does not generate greed or attachment, (content as above) deeply recognizes the faults and knows to depart from it, and has already abandoned and understood this food. The first type is called a 'lower person' (下士), the second type is called a 'middle person' (中士), and the third type is called an 'upper person' (上士). Furthermore, based on the object of giving, there can be three types of people. The first type of person gives objects that only have a pleasant fragrance but lack pleasant taste and touch. The second type of person gives objects that have pleasant fragrance and taste but lack pleasant touch. The third type of person gives objects that possess pleasant fragrance, taste, and touch. The first type is called a 'lower person', the second type is called a 'middle person', and the third type is called an 'upper person'. Furthermore, based on the field of giving (施田, referring to the recipient of the offering), there can be three types of people. The first type of person gives out of love or gratitude. The second type of person gives to a field of poverty and suffering (referring to impoverished people). The third type of person gives to the most supreme field of merit (福田, referring to virtuous people) possessing virtues. The first type is called a 'lower person', the second type is called a 'middle person', and the third type is called an 'upper person'. There is also a distinction: giving to a loved one is called a 'lower person', giving to someone who has been kind is called a 'middle person', and giving to a supreme field of merit who is impoverished, suffering, and virtuous is called an 'upper person'. Furthermore, based on the state of mind during giving, there can be three types of people. The first type of person is happy before giving, but the mind is not pure during the actual giving, and regrets it after giving. The second type of person is happy before giving, the mind is pure during giving, but regrets it after giving. The third type of person is happy before giving, the mind is pure during giving, and has no regrets after giving. The first type is called a 'lower person', the second type is called a 'middle person', and the third type is called an 'upper person'. Furthermore, based on upholding precepts, cultivating merit, and engaging in virtuous actions, three types of people can be established. The first type of person only abandons a portion of evil deeds, not at all times, and is only able to abstain by themselves. They do not encourage others to abstain, nor do they praise those who abstain. They are not happy to see those who hold the same precepts as them; this is called a 'lower person'. The second type of person abandons all evil deeds at all times. They only abstain by themselves, do not encourage others to abstain, nor do they praise those who abstain. They are not happy to see those who hold the same precepts as them; this is called a 'middle person'. The third type of person, at all -------------------------------------------------------------------------------- 俱现。是名上士。
Chinese
又于受持禁戒处所建立三人。一者有人。住恶说法毗奈耶中受持禁戒。二者有人。住善说法毗奈耶中受持禁戒而有缺漏。三者有人。即住于此受持禁戒而不缺漏。初名下士。次名中士。后名上士。 又于受持戒心建立三人。一者有人。为活命故受持禁戒。二者有人。为生天故受持禁戒。三者有人。为涅槃故受持禁戒。初名下士。次名中士。后名上士。 又于受持别解脱律仪说有三人。一者有人。唯能受持近住律仪。二者有人。亦能受持近事律仪。三者有人。亦能受持苾刍律仪。初名下士。次名中士。后名上士。 又于受持苾刍律仪说有三人。一者有人。唯能成就受具足支。无受随法诸学处支。亦无随护他人心支。亦无随护如先所受诸学处支。二者有人。成前三支。无后一支。三者有人。具成四支。初名下士。次名中士。后名上士。又有三人。一者有人。唯成就别解脱律仪。二者有人。成别解脱静虑律仪。三者有人。成别解脱静虑无漏三种律仪。初名下士。次名中士。后名上士。又有三人。一者有人。唯能成就非律仪非不律仪摄所受戒律仪。二者有人。亦能成就声闻等相应所受戒律仪。三者有人。亦能成就菩提萨埵所受戒律仪。初名下士。次名中士。后名上士。 复 现代汉语译本： 完全具备。这称为上士（Uttama Purusha，最好的人）。 又在受持禁戒的处所建立三种人。第一种人，住在恶说法毗奈耶（Vinaya，戒律）中受持禁戒。第二种人，住在善说法毗奈耶中受持禁戒但有缺漏。第三种人，就住在此处受持禁戒而不缺漏。第一种称为下士（Adhama Purusha，最差的人），第二种称为中士（Madhyama Purusha，一般的人），第三种称为上士。 又在受持戒心方面建立三种人。第一种人，为了活命的缘故受持禁戒。第二种人，为了生天的缘故受持禁戒。第三种人，为了涅槃（Nirvana，解脱）的缘故受持禁戒。第一种称为下士，第二种称为中士，第三种称为上士。 又在受持别解脱律仪（Pratimoksha，别解脱戒）方面说有三种人。第一种人，只能受持近住律仪（Upavasa，八关斋戒）。第二种人，也能受持近事律仪（Upasaka，优婆塞戒）。第三种人，也能受持苾刍律仪（Bhikshu，比丘戒）。第一种称为下士，第二种称为中士，第三种称为上士。 又在受持苾刍律仪方面说有三种人。第一种人，只能成就受具足支（Upasampada，具足戒），没有受随法诸学处支，也没有随护他人心支，也没有随护如先所受诸学处支。第二种人，成就前三种支，没有后一种支。第三种人，具足成就四种支。第一种称为下士，第二种称为中士，第三种称为上士。又有三种人。第一种人，唯成就别解脱律仪。第二种人，成就别解脱静虑律仪。第三种人，成就别解脱静虑无漏三种律仪。第一种称为下士，第二种称为中士，第三种称为上士。又有三种人。第一种人，只能成就非律仪非不律仪摄所受戒律仪。第二种人，也能成就声闻等相应所受戒律仪。第三种人，也能成就菩提萨埵（Bodhisattva，菩萨）所受戒律仪。第一种称为下士，第二种称为中士，第三种称为上士。 复次
English
English version: Completely endowed. This is called an Uttama Purusha (superior person). Furthermore, in the place of upholding precepts, three types of people are established. The first is someone who dwells in an evil-speaking Vinaya (discipline) and upholds precepts. The second is someone who dwells in a well-speaking Vinaya and upholds precepts but has deficiencies. The third is someone who dwells here and upholds precepts without deficiencies. The first is called an Adhama Purusha (inferior person), the second is called a Madhyama Purusha (intermediate person), and the third is called an Uttama Purusha. Furthermore, in terms of the mind of upholding precepts, three types of people are established. The first is someone who upholds precepts for the sake of survival. The second is someone who upholds precepts for the sake of being born in the heavens. The third is someone who upholds precepts for the sake of Nirvana (liberation). The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha. Furthermore, in terms of upholding the Pratimoksha (individual liberation) vows, it is said there are three types of people. The first is someone who can only uphold the Upavasa (one-day) vows. The second is someone who can also uphold the Upasaka (layman's) vows. The third is someone who can also uphold the Bhikshu (monk's) vows. The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha. Furthermore, in terms of upholding the Bhikshu vows, it is said there are three types of people. The first is someone who can only accomplish the Upasampada (full ordination), without the branches of learning the Dharma accordingly, without the branch of protecting the minds of others, and without the branch of protecting the learning that was previously received. The second is someone who accomplishes the first three branches but not the last one. The third is someone who fully accomplishes all four branches. The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha. There are also three types of people. The first is someone who only accomplishes the Pratimoksha vows. The second is someone who accomplishes the Pratimoksha vows of meditative concentration. The third is someone who accomplishes the three types of Pratimoksha vows: meditative concentration and non-outflow. The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha. There are also three types of people. The first is someone who only accomplishes the precepts included in neither precepts nor non-precepts. The second is someone who also accomplishes the precepts corresponding to the Shravakas (hearers), etc. The third is someone who also accomplishes the precepts received by a Bodhisattva (enlightenment being). The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha. Furthermore --------------------------------------------------------------------------------
Chinese
依修习思惟方便建立三人。一者有人。唯得励力运转思惟。二者有人。有间运转设得无间要作功用方能运转。三者有人。已得成就任运思惟。初名下士。次名中士。后名上士。又依已得修差别故建立三人。一者有人。已得内心奢摩他定未得增上慧法毗钵舍那。二者有人。已得增上慧法毗钵舍那未得内心奢摩他定。三者有人。俱得二种。初名下士。次名中士。后名上士。 又有三人。一者有人。已得有寻有伺三摩地。二者有人。已得无寻唯伺三摩地。三者有人。已得无寻无伺三摩地。初名下士。次名中士。后名上士。 又依住修差别建立三人。一者有人。住染污静虑。二者有人。住世间清净静虑。三者有人。住无漏静虑。初名下士。次名中士。后名上士。 王法正理论一卷 现代汉语译本：根据修习思惟的方便程度，可以建立三种人。第一种人，只能通过努力才能运转思惟；第二种人，有时可以运转思惟，但即使能够运转，也需要刻意用功才能做到；第三种人，已经获得成就，可以任运自如地思惟。第一种人称为下士，第二种人称为中士，第三种人称为上士。 又根据已经获得的修习差别，可以建立三种人。第一种人，已经获得内心的奢摩他定（śamatha，止），但没有获得增上慧法毗钵舍那（vipaśyanā，观）；第二种人，已经获得增上慧法毗钵舍那，但没有获得内心的奢摩他定；第三种人，两种都获得了。第一种人称为下士，第二种人称为中士，第三种人称为上士。 又有三种人。第一种人，已经获得有寻有伺三摩地（sāmadhi，禅定）；第二种人，已经获得无寻唯伺三摩地；第三种人，已经获得无寻无伺三摩地。第一种人称为下士，第二种人称为中士，第三种人称为上士。 又根据所住的修习差别，可以建立三种人。第一种人，住在染污的静虑（dhyāna，禅定）；第二种人，住在世间清净的静虑；第三种人，住在无漏的静虑。第一种人称为下士，第二种人称为中士，第三种人称为上士。 《王法正理论》一卷
English
English version: Based on the convenience of practicing contemplation, three types of individuals can be established. The first type is someone who can only activate contemplation through effort. The second type is someone who can sometimes activate contemplation, but even when able to, it requires deliberate effort. The third type is someone who has already attained accomplishment and can contemplate effortlessly. The first is called a 'lower person' (adhama), the second a 'middle person' (madhyama), and the third a 'superior person' (uttama). Furthermore, based on the differences in attained practice, three types of individuals can be established. The first type is someone who has attained inner 'śamatha' (奢摩他定, calming meditation) but has not attained 'vipaśyanā' (毗钵舍那, insight meditation) with higher wisdom. The second type is someone who has attained 'vipaśyanā' with higher wisdom but has not attained inner 'śamatha'. The third type is someone who has attained both. The first is called a 'lower person', the second a 'middle person', and the third a 'superior person'. There are also three types of individuals. The first type is someone who has attained 'sāmadhi' (三摩地, concentration) with initial and sustained application ('vitarka-vicāra'). The second type is someone who has attained 'sāmadhi' with only sustained application ('vicāra-mātra'). The third type is someone who has attained 'sāmadhi' without initial or sustained application ('avitarka-avicāra'). The first is called a 'lower person', the second a 'middle person', and the third a 'superior person'. Furthermore, based on the differences in the abiding practice, three types of individuals can be established. The first type is someone who abides in defiled 'dhyāna' (静虑, meditative absorption). The second type is someone who abides in worldly pure 'dhyāna'. The third type is someone who abides in undefiled 'dhyāna'. The first is called a 'lower person', the second a 'middle person', and the third a 'superior person'. One fascicle of 'Rāja-dharma-nyāya-śāstra' (王法正理论) --------------------------------------------------------------------------------