[430] **"By reason of which the many folk (puthujjanā), and likewise ascetics and brahmins, might speak"** — "The many folk" (worldlings, puthujjana): in what sense are they "the many folk"? They generate many (puthu) defilements, thus they are the many folk. They are those whose personality-view (sakkāyadiṭṭhi) remains undestroyed in many, thus they are the many folk. They are those who look up to the faces of many teachers, thus they are the many folk. They are strung upon all the many destinations, thus they are the many folk. They form volitional formations (abhisaṅkhāra) with many diverse formations, thus they are the many folk. They are swept away by many diverse floods (ogha), thus they are the many folk. They are tormented by many diverse torments, thus they are the many folk. They are burned by many diverse fevers, thus they are the many folk. They are, among the five cords of sensual pleasure (kāmaguṇa), impassioned, greedy, tied, infatuated, engrossed, attached, fastened, and impeded in many ways, thus they are the many folk. They are, by the five hindrances (nīvaraṇa), obstructed, hemmed in, blocked, shut off, covered over, and turned upside down in many ways, thus they are the many folk.
"Ascetics": whoever, outside this [Dispensation], have entered upon the wanderer's life, have undertaken the wanderer's life. "Brahmins": whoever address others as "sir" (bhovādikā).
**"By reason of which the many folk, and likewise ascetics and brahmins, might speak"**: the many folk might speak by reason of whatever lust (rāga), might speak by reason of whatever hatred, might speak by reason of whatever delusion, might speak by reason of whatever conceit (māna), might speak by reason of whatever view (diṭṭhi), might speak by reason of whatever restlessness, might speak by reason of whatever doubt, might speak by reason of whatever latent tendencies (anusaya), saying: "he is impassioned," or "he is hating," or "he is deluded," or "he is bound," or "he is misapprehending," or "he has gone to distraction," or "he has not come to certainty," or "he has gone to obstinacy." Those volitional formations have been abandoned; because the volitional formations have been abandoned, [there is nothing] by reason of which they might speak of destinations, saying: "he is a hell-being," or "one of the animal womb," or "one of the realm of hungry ghosts," or "a human," or "a deva," or "one possessing form," or "a formless one," or "a percipient one," or "a non-percipient one," or "a neither-percipient-nor-non-percipient one." That cause does not exist, that condition does not exist, that reason does not exist, by which they might speak of him, talk of him, utter, explain, or express. Hence: "By reason of which the many folk, and likewise ascetics and brahmins, might speak."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.