English
one practicing neither for his own welfare nor for the welfare of others; one practicing for his own welfare and for the welfare of others. ‘‘And how, bhikkhus, is a person practicing for his own welfare, not for the welfare of others? Here, bhikkhus, a certain person himself practices for the removal of lust, but does not encourage others for the removal of lust; himself practices for the removal of hatred, but does not encourage others for the removal of hatred; himself practices for the removal of delusion, but does not encourage others for the removal of delusion. Thus, bhikkhus, a person is practicing for his own welfare, not for the welfare of others. ‘‘And how, bhikkhus, is a person practicing for the welfare of others, not for his own welfare? Here, bhikkhus, a certain person himself does not practice for the removal of lust, but encourages others for the removal of lust; himself does not practice for the removal of hatred, but encourages others for the removal of hatred; himself does not practice for the removal of delusion, but encourages others for the removal of delusion. Thus, bhikkhus, a person is practicing for the welfare of others, not for his own welfare. ‘‘And how, bhikkhus, is a person practicing neither for his own welfare nor for the welfare of others? Here, bhikkhus, a certain person... He himself is not practicing for the subduing of lust, nor does he encourage others for the subduing of lust; he himself is not practicing for the subduing of hatred, nor does he encourage others for the subduing of hatred; he himself is not practicing for the subduing of delusion, nor does he encourage others for the subduing of delusion. Thus, monks, this person practices neither for his own good, nor for the good of others. "And how, monks, does a person practice both for his own good and for the good of others? Here, monks, a certain person himself practices for the subduing of lust, and encourages others for the subduing of lust; he himself practices for the subduing of hatred, and encourages others for the subduing of hatred; he himself practices for the subduing of delusion, and encourages others for the subduing of delusion. Thus, monks, this person practices both for his own good and for the good of others. These, monks, are the four types of persons existing, found in the world." The Sixth. 7. The Sutta on Quick Understanding 97. "These four persons, monks, are existing, found in the world. Which four? One who practices for his own good, not for the good of others; one who practices for the good of others, not for his own good; one who practices neither for his own good, nor for the good of others; and one who practices both for his own good and for the good of others. "And how, monks, does a person practice for his own good, but not for the good of others? Here, monks, a certain person is quick to understand wholesome states, is of a nature to remember the teachings he has heard, examines the meaning of the teachings he has remembered, understanding the meaning and understanding the Dhamma, he practices in accordance with the Dhamma; but he is not of good speech, not of good utterance, not endowed with a refined, clear, unhesitating voice that makes the meaning comprehensible; nor is he one who instructs, encourages, inspires, and gladdens his fellow practitioners. Thus, monks, Monks, a person is devoted to his own good, not to the good of others. And how, monks, is a person devoted to the good of others, not to his own good? Here, monks, a certain person is not indeed quick to understand wholesome states, nor is he of the nature to retain the teachings he has heard, nor does he examine the meaning of the teachings he has retained, nor, understanding the meaning and understanding the teaching, does he practice in accordance with the teaching; but he is good in speech, good in expression, endowed with a refined speech, clear, not stammering, making the meaning understood, and he is an instructor, an encourager, an inspirer, an enlightener of his fellow practitioners. Thus, monks, is a person devoted to the good of others, not to his own good. And how, monks, is a person devoted neither to his own good, nor to the good of others? Here, monks, a certain person is not indeed quick to understand wholesome states, nor is he of the nature to retain the teachings he has heard, nor does he examine the meaning of the teachings he has retained, nor, understanding the meaning and understanding the teaching, does he practice in accordance with the teaching; nor is he good in speech, good in expression, endowed with a refined speech, clear, not stammering, making the meaning understood, nor is he an instructor, an encourager, an inspirer, an enlightener of his fellow practitioners. Thus, monks, is a person devoted neither to his own good, nor to the good of others. And how, monks, is a person devoted both to his own good and to the good of others? Here, monks, a certain person is indeed quick to understand wholesome states, and is of the nature to retain the teachings he has heard, and examines the meaning of the teachings he has retained, understanding the meaning and understanding the teaching, and practices in accordance with the teaching; and he is good in speech, good in expression, endowed with a refined speech, clear, not stammering, making the meaning understood, and an instructor and he is one who encourages, one who rouses, one who gladdens his fellow practitioners. Thus, bhikkhus, a person is devoted to his own welfare and to the welfare of others. These, bhikkhus, are the four persons existing, found in the world. The Seventh. 8. Discourse on One's Own Welfare "These four persons, bhikkhus, exist, are found in the world. Which four? One devoted to his own welfare, not to others' welfare; one devoted to others' welfare, not to his own welfare; one devoted neither to his own welfare nor to others' welfare; and one devoted to his own welfare and to others' welfare. These, bhikkhus, are the four persons existing, found in the world." The Eighth. 9. Discourse on the Precepts "These four persons, bhikkhus, exist, are found in the world. Which four? One devoted to his own welfare, not to others' welfare; one devoted to others' welfare, not to his own welfare; one devoted neither to his own welfare nor to others' welfare; and one devoted to his own welfare and to others' welfare. "And how, bhikkhus, is a person devoted to his own welfare, not to others' welfare? Here, bhikkhus, a certain person himself abstains from the destruction of life, but does not encourage others to abstain from the destruction of life; himself abstains from taking what is not given, but does not encourage others to abstain from taking what is not given; himself abstains from sexual misconduct, but does not encourage others to abstain from sexual misconduct; himself abstains from false speech, but does not encourage others to abstain from false speech; himself abstains from distilled and fermented intoxicants, which are the basis for heedlessness, but does not encourage others to abstain from distilled and fermented intoxicants, which are the basis for heedlessness. Thus, bhikkhus, a person is devoted to his own welfare, not to others' welfare. "And how, bhikkhus, is a person devoted to others' welfare, not to his own welfare? Here, bhikkhus, a certain person himself does not abstain from the destruction of life, but encourages others to abstain from the destruction of life. himself from taking what is not given is not refrained, another from taking what is not given he encourages to abstain; himself from sexual misconduct is not refrained, another from sexual misconduct he encourages to abstain; himself from false speech is not refrained, another from false speech he encourages to abstain; himself from intoxicating drinks and drugs, the basis for heedlessness, is not refrained, another from intoxicating drinks and drugs, the basis for heedlessness, he encourages to abstain. Thus, monks, a person is committed to the welfare of others, not to his own welfare. "And how, monks, is a person committed neither to his own welfare nor to the welfare of others? Here, monks, a certain person himself from the destruction of life is not refrained, nor does he encourage another to abstain from the destruction of life... himself from intoxicating drinks and drugs, the basis for heedlessness, is not refrained, nor does he encourage another to abstain from intoxicating drinks and drugs, the basis for heedlessness. Thus, monks, a person is committed neither to his own welfare nor to the welfare of others. "And how, monks, is a person committed both to his own welfare and to the welfare of others? Here, monks, a certain person himself from the destruction of life is refrained, and he encourages another to abstain from the destruction of life... himself from intoxicating drinks and drugs, the basis for heedlessness, is refrained, and he encourages another to abstain from intoxicating drinks and drugs, the basis for heedlessness. Thus, monks, a person is committed both to his own welfare and to the welfare of others. These, monks, are the four persons existing, found in the world." The Ninth. 10. The Discourse to Potaliya 100. Then indeed the wanderer Potaliya approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. To Potaliya the wanderer, sitting to one side, the Blessed One said this – "These four persons, Potaliya, exist, are found in the world. Which four? Here, Potaliya, Potaliya, here, a certain person speaks dispraise of one deserving dispraise, true, factual, at the right time, but does not speak praise of one deserving praise, true, factual, at the right time. Here again, Potaliya, a certain person speaks praise of one deserving praise, true, factual, at the right time,