English
Thus, a person is deadly venomous, but one whose venom does not come quickly. Just as that snake is deadly venomous, but one whose venom does not come quickly, so is this person likened. And how is a person one whose venom comes quickly and is deadly venomous? Here, a certain person often gets angry. And that anger of theirs long endures. Thus, a person is one whose venom comes quickly and is deadly venomous. Just as that snake is one whose venom comes quickly and is deadly venomous, so is this person likened. And how is a person neither one whose venom comes quickly nor deadly venomous? Here, a certain person does not often get angry. And that anger of theirs does not long endure. Thus, a person is neither one whose venom comes quickly nor deadly venomous. Just as that snake is neither one whose venom comes quickly nor deadly venomous, so is this person likened. These four persons, likened to snakes, exist and are found in the world. 164. And how is a person one who, without investigating and without examining, speaks praise of one who deserves dispraise? Here, a certain person speaks praise of sectarians and their disciples who are practicing wrongly, who are practicing falsely – saying, "They are practicing well," and "They are practicing rightly." Thus, a person is one who, without investigating and without examining, speaks praise of one who deserves dispraise. And how is a person one who, without investigating and without examining, speaks dispraise of one who deserves prai How is dispraise spoken? Here, some person of those who practice well, who practice rightly, of Buddhas, of disciples of Buddhas, speaks dispraise, saying: "They practice badly," or "They practice wrongly." Thus, a person, without investigating, without analyzing, speaks dispraise of one worthy of praise. And how does a person, without investigating, without analyzing, show admiration in a place not worthy of admiration? Here, some person for bad practice, for wrong practice, generates admiration, saying: "It is good practice," or "It is right practice." Thus, a person, without investigating, without analyzing, shows admiration in a place not worthy of admiration. And how does a person, without investigating, without analyzing, show lack of admiration in a place worthy of admiration? Here, some person for good practice, for right practice, generates lack of admiration, saying: "It is bad practice," or "It is wrong practice." Thus, a person, without investigating, without analyzing, shows lack of admiration in a place worthy of admiration. And how does a person, having investigated, having analyzed, speak dispraise of one worthy of dispraise? Here, some person of those who practice badly, who practice wrongly, of sectarians, of disciples of sectarians, speaks dispraise, saying: "They practice badly," or "They practice wrongly." Thus, a person, having investigated, having analyzed, speaks dispraise of one worthy of dispraise. And how does a person, having investigated, having analyzed, speak praise of one worthy of praise? Here, some person of those who practice well, who practice rightly, of Buddhas, of disciples of Buddhas, speaks praise, saying: "They practice well," or "They practice rightly." Thus, a person, having investigated, having analyzed, speaks praise of one worthy of praise. And how does a person, having investigated, having analyzed, show lack of admiration in a place not worthy of admiration? Here, some person for bad practice, for wrong practice, generates lack of admiration, saying: "It is bad practice," or "wro... path of desire, thus it is said. Thus a person, having investigated and examined, in a place not inspiring confidence, shows no confidence. And how does a person, having investigated and examined, in a place inspiring confidence, show confidence? Here, some person, in the good practice, in the right practice, generates confidence, "good practice," thus it is said, "right practice," thus also it is said. Thus a person, having investigated and examined, in a place inspiring confidence, shows confidence. 166. And how does a person speak dispraise of one deserving dispraise, truly, factually, at the right time, but does not speak praise of one deserving praise, truly, factually, at the right time? Here, some person, both praise and dispraise exist. Whatever dispraise is there, that he speaks, truly, factually, at the right time. Whatever praise is there, that he does not speak, truly, factually, at the right time. Thus a person speaks dispraise of one deserving dispraise, truly, factually, at the right time, but does not speak praise of one deserving praise, truly, factually, at the right time. And how does a person speak praise of one deserving praise, truly, factually, at the right time, but does not speak dispraise of one deserving dispraise, truly, factually, at the right time? Here, some person, both praise and dispraise exist. Whatever praise is there, that he speaks, truly, factually, at the right time. Whatever dispraise is there, that he does not speak, truly, factually, at the right time. Thus a person speaks praise of one deserving praise, truly, factually, at the right time, but does not speak dispraise of one deserving dispraise, truly, factually, at the right time. And how does a person speak dispraise of one deserving dispraise, truly, factually, at the right time, and speak praise of one deserving praise, truly, factually, at the right time? Here, some person, both praise and dispraise exist. Whatever dispraise is there, that he speaks, truly, factually, at the right time. And whatever praise is there, that too he speaks, truly, factually, at the right time. There, he is one who knows the right time... for the explanation of this question. Thus a person speaks dispraise of one deserving dispraise, truly, factually, at the right time; and speaks praise of one deserving praise, truly, factually, at the right time. And how is a person neither one who speaks dispraise of one deserving dispraise, truly, factually, at the right time, nor one who speaks praise of one deserving praise, truly, factually, at the right time? Here, some person has both praise and dispraise existing. Whatever dispraise is there, he does not speak it, truly, factually, at the right time. And whatever praise is there, he also does not speak it, truly, factually, at the right time. He dwells in equanimity, mindful and clearly comprehending. Thus a person is neither one who speaks dispraise of one deserving dispraise, truly, factually, at the right time, nor one who speaks praise of one deserving praise, truly, factually, at the right time. 167. And what kind of person lives by the fruit of exertion, not by the fruit of merit? For whom, for that person, a livelihood arises from rising up, striving, exerting, not from merit – this person is called "one who lives by the fruit of exertion, not by the fruit of merit." And what kind of person lives by the fruit of merit, not by the fruit of exertion? The devas of the realm of those who control creations of others, and devas above that, live by the fruit of merit, not by the fruit of exertion. And what kind of person lives by the fruit of exertion and by the fruit of merit? For whom, for that person, a livelihood arises from rising up, striving, exerting, and also from merit – this person is called "one who lives by the fruit of exertion and by the fruit of merit." And what kind of person lives neither by the fruit of exertion nor by the fruit of merit? Beings in hell live neither by the fruit of exertion nor by the fruit of merit. 168. And how is a person darkness, bound for darkness? Here, some person is reborn in a low family – in a family of outcastes, or of fishermen, or of bamboo workers, or of cart-makers, or of scavengers, or in a poor family... with little food and drink, living with difficulty, where food and clothing are obtained with difficulty. And he is ugly, unpleasant to look at, deformed, afflicted with many diseases, blind or crippled or lame or paralyzed, not obtaining food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, or lamps. He performs bad conduct by body, performs bad conduct by speech, performs bad conduct by mind. Having performed bad conduct by body, having performed bad conduct by speech, having performed bad conduct by mind, after the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a downfall, hell. Thus, a person is darkness with darkness as their destination. And how is a person darkness with light as their destination? Here, some person is reborn in a low family – a scavenger family, a hunter family, a bamboo-worker family, a cart-maker family, or a Pukkusa family; poor, with little food and drink, living with difficulty, where food and clothing are obtained with difficulty. And he is ugly, unpleasant to look at, deformed, afflicted with many diseases, blind or crippled or lame or paralyzed, not obtaining food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, or lamps. He performs good conduct by body, performs good conduct by speech, performs good conduct by mind. Having performed good conduct by body, having performed good conduct by speech, having performed good conduct by mind, after the breaking up of the body, after death, he reappears in a good destination, a heavenly world. Thus, a person is darkness with light as their destination. And how is a person light with darkness as their destination? Here, some person is reborn in a high family – a wealthy warrior family, a wealthy brahmin family, or a wealthy householder family; rich, with great wealth, with great possessions, with abundant gold and silver, with abundant property and goods, with abundant grain and produce. And he is handsome, pleasant to look at, charming, endowed with supreme beauty of complexion, obtaining food, drink, clothing, vehicles,