Visuddhimagga I-14

Tathā sīlena sotāpannasakadāgāmibhāvassa kāraṇaṃ pakāsitaṃ hoti, samādhinā anāgāmibhāvassa, paññāya arahattassa. Sotāpanno hi ‘‘sīlesu paripūrakārī’’ti (a. ni. 3.87) vutto, tathā sakadāgāmī. Anāgāmī pana ‘‘samādhismiṃ paripūrakārī’’ti (a. ni. 3.87). Arahā pana ‘‘paññāya paripūrakārī’’ti (a. ni. 3.87).

九、（为须陀洹等的原因）戒是阐明为须陀洹果及斯陀含果的原因。定是阿那含果的原因。慧是阿罗汉果的原因。因为证得须陀洹的人称为戒圆满者，斯陀含果亦然。证阿那含果的称为定圆满者。证阿罗汉果的称为慧圆满者。

Ñ(I,14): [6] Likewise the reason for the states of Stream-entry and Once-return is shown by Virtue; that for the state of Non-return, by Concentration; that for Arahantship by Understanding. For the Stream-enterer is called 'perfected in the kinds of virtue'; and likewise the Once-returner. But the Non-returner is called 'perfected in concentration'. And the Arahant is called 'perfected in understanding' (see A.i,233).

Bhikkhu Jotinanda: In a. ni 3.87 referred to it is said that stream-entered and once-returner are "fully accomplished in virtue but only moderately accomplished in concentration and wisdom." The non-returner is "fully accomplished in virtue and concentration but only moderately accomplished in wisdom." The arahant is "fully accomplished in virtue, concentration and wisdom." According to MṬ, in "the reason for the states of Stream-entry", etc. reason here means decisive-support condition (upanissayapaccayo).