Ye pana vadanti ‘‘sotāpanno ‘phalasamāpattiṃ samāpajjissāmī’ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti. Sakadāgāmī ca anāgāmī’’ti, te vattabbā ‘‘evaṃ sati anāgāmī arahā bhavissati, arahā paccekabuddho, paccekabuddho ca buddho.
有的人（指无畏山住者）说：「须陀洹念『我将入于果定』而住观之后，即成斯陀含，以及斯陀含成阿那含」。对于他们则应这样说，那么，阿那含将成阿罗汉，阿罗汉将成辟支佛，而辟支佛将成为佛了！
Ñ(XXIII,11): But there are those who say that when a stream-enterer embarks on insight, thinking 'I shall attain fruition attainment', he becomes a once-returner, and a once-returner a non-returner. They should be told: 'In that case a non-returner becomes an Arahant and an Arahant a Paccekabuddha and a Paccekabuddha a Buddha.
Tasmā na kiñci etaṃ, pāḷivaseneva ca paṭikkhitta’’ntipi na gahetabbaṃ. Idameva pana gahetabbaṃ – sekkhassāpi phalameva uppajjati, na maggo.
所以决不如是，此说应以（前面所引的十种姓的）圣典而加否定不可接受。只能这样说：「有学亦只生起果，非生起道」。
Ñ: For that reason, and because it is contradicted as well by the text quoted above, none of that should be accepted. Only this should be accepted: fruition itself, not path, arises also in the trainer.
Phalañcassa sace anena paṭhamajjhāniko maggo adhigato hoti. Paṭhamajjhānikameva uppajjati. Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti. Evaṃ tāvassā samāpajjanaṃ hoti.
如果他（有学）是证得属于初禅的道，则生起的果也是属于初禅的。如果所证之道是属于第二等任何之禅，则果也是属于第二等任何之禅的。这是先说（于果定）入定。
Ñ: And if the path he has arrived at had the first jhana, his fruition will have the first jhana too when it arises. If the path has the second, so will the fruition. And so with the other jhanas'. This, firstly, is how attaining comes about. [701]
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