[97] Bhikkhus, these four kinds of persons (puggala) are found existing in the world. Which four? One practicing for his own welfare but not for the welfare of others; one practicing for the welfare of others but not for his own welfare; one practicing neither for his own welfare nor for the welfare of others; and one practicing both for his own welfare and for the welfare of others.
And how, bhikkhus, is a person one who practices for his own welfare but not for the welfare of others? Here, bhikkhus, a certain person is quick to grasp (khippanisantī) wholesome dhammas; he is one who retains in mind the teachings he has heard; he examines the meaning of the teachings he has retained; and, having understood the meaning and understood the teaching, he is one practicing in accordance with the Dhamma (dhammānudhammapaṭipanna). But he is not a good speaker with a good delivery, not endowed with speech that is polished, distinct, flawless, and making the meaning known; and he is not one who instructs, encourages, inspires, and gladdens his fellows in the holy life. It is in this way, bhikkhus, that a person is one practicing for his own welfare but not for the welfare of others.
And how, bhikkhus, is a person one who practices for the welfare of others but not for his own welfare? Here, bhikkhus, a certain person is not quick to grasp wholesome dhammas; he is not one who retains in mind the teachings he has heard; he does not examine the meaning of the teachings he has retained; and he is not one who, having understood the meaning and understood the teaching, practices in accordance with the Dhamma. But he is a good speaker with a good delivery, endowed with speech that is polished, distinct, flawless, and making the meaning known; and he is one who instructs, encourages, inspires, and gladdens his fellows in the holy life. It is in this way, bhikkhus, that a person is one practicing for the welfare of others but not for his own welfare.
And how, bhikkhus, is a person one who practices neither for his own welfare nor for the welfare of others? Here, bhikkhus, a certain person is not quick to grasp wholesome dhammas; he is not one who retains in mind the teachings he has heard; he does not examine the meaning of the teachings he has retained; he is not one who, having understood the meaning and understood the teaching, practices in accordance with the Dhamma; nor is he a good speaker with a good delivery, endowed with speech that is polished, distinct, flawless, and making the meaning known; nor is he one who instructs, encourages, inspires, and gladdens his fellows in the holy life. It is in this way, bhikkhus, that a person is one practicing neither for his own welfare nor for the welfare of others.
And how, bhikkhus, is a person one who practices both for his own welfare and for the welfare of others? Here, bhikkhus, a certain person is quick to grasp wholesome dhammas; he is one who retains in mind the teachings he has heard; he examines the meaning of the teachings he has retained; having understood the meaning and understood the teaching, he is one practicing in accordance with the Dhamma; and he is a good speaker with a good delivery, endowed with speech that is polished, distinct, flawless, and making the meaning known; and he is one who instructs, encourages, inspires, and gladdens his fellows in the holy life. It is in this way, bhikkhus, that a person is one practicing both for his own welfare and for the welfare of others.
These, bhikkhus, are the four kinds of persons found existing in the world.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.