[15] Bhikkhus, these seven persons comparable to those in water are found existing in the world. What seven? Here, bhikkhus, a certain person, having sunk once, remains sunk. Here again, bhikkhus, a certain person, having emerged, sinks down. Here again, bhikkhus, a certain person, having emerged, remains standing. Here again, bhikkhus, a certain person, having emerged, opens his eyes and looks about. Here again, bhikkhus, a certain person, having emerged, crosses over. Here again, bhikkhus, a certain person, having emerged, gains a footing. Here again, bhikkhus, a certain person, having emerged, has crossed over, gone beyond, and stands on high ground — a brahmin (brāhmaṇa).
And how, bhikkhus, does a person, having sunk once, remain sunk? Here, bhikkhus, a certain person is endowed with exclusively black unwholesome states. It is thus, bhikkhus, that a person, having sunk once, remains sunk.
And how, bhikkhus, does a person, having emerged, sink down? Here, bhikkhus, a certain person emerges, thinking: "Good is faith (saddhā) in wholesome states; good is moral shame (hirī); good is moral dread (ottappa); good is energy; good is wisdom (paññā) in wholesome states." But that faith of his neither remains stable nor grows; it only declines. That moral shame of his, that moral dread of his, that energy of his, that wisdom of his neither remains stable nor grows; it only declines. It is thus, bhikkhus, that a person, having emerged, sinks down.
And how, bhikkhus, does a person, having emerged, remain standing? Here, bhikkhus, a certain person emerges, thinking: "Good is faith in wholesome states; good is moral shame; good is moral dread; good is energy; good is wisdom in wholesome states." That faith of his neither declines nor grows; it remains stable. That moral shame of his, that moral dread of his, that energy of his, that wisdom of his neither declines nor grows; it remains stable. It is thus, bhikkhus, that a person, having emerged, remains standing.
And how, bhikkhus, does a person, having emerged, open his eyes and look about? Here, bhikkhus, a certain person emerges, thinking: "Good is faith in wholesome states; good is moral shame; good is moral dread; good is energy; good is wisdom in wholesome states." With the utter destruction of three fetters (saṃyojana), he is a Stream-Enterer (sotāpanna), no longer subject to the lower worlds, fixed in destiny, with awakening as his destination. It is thus, bhikkhus, that a person, having emerged, opens his eyes and looks about.
And how, bhikkhus, does a person, having emerged, cross over? Here, bhikkhus, a certain person emerges, thinking: "Good is faith in wholesome states; good is moral shame; good is moral dread; good is energy; good is wisdom in wholesome states." With the utter destruction of three fetters and with the attenuation of greed, hatred, and delusion, he is a Once-Returner (sakadāgāmī) who, having come back to this world only once more, makes an end of suffering (dukkha). It is thus, bhikkhus, that a person, having emerged, crosses over.
And how, bhikkhus, does a person, having emerged, gain a footing? Here, bhikkhus, a certain person emerges, thinking: "Good is faith in wholesome states; good is moral shame; good is moral dread; good is energy; good is wisdom in wholesome states." With the utter destruction of the five lower fetters, he is one of spontaneous rebirth (opapātika), due to attain final Nibbāna there, not subject to returning from that world. This, bhikkhus, is a person who, having emerged, has gained a footing.
And how, bhikkhus, does a person, having emerged, become one who has crossed over, gone beyond, and stands on high ground — a brahmin? Here, bhikkhus, a certain person emerges, thinking: "Good is faith in wholesome states; good is moral shame; good is moral dread; good is energy; good is wisdom in wholesome states." With the destruction of the taints (āsava), he dwells having realized for himself with direct knowledge (abhiññā), in this very life, the taintless liberation of mind (cetovimutti) and liberation by wisdom (paññāvimutti), and having entered upon them. It is thus, bhikkhus, that a person, having emerged, has crossed over, gone beyond, and stands on high ground — a brahmin.
These, bhikkhus, are the seven persons comparable to those in water found existing in the world.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.