English
garlands, perfumes, ointments, beds, dwellings, and lamps. ...lodging, shelter, and light. He practices misconduct by body, he practices misconduct by speech, he practices misconduct by mind. Having practiced misconduct by body, having practiced misconduct by speech, having practiced misconduct by mind, at the breaking up of the body, after death, he reappears in a state of woe, a bad destination, a downfall, hell. Thus, a person is a light whose destination is darkness. And how is a person a light whose destination is light? Here, some person is reborn in a high family – in a great warrior family, or in a great brahmin family, or in a great householder family, wealthy, with great riches, with great possessions, with abundant gold and silver, with abundant property and implements, with abundant grain and wealth. And he is handsome, good-looking, pleasing, endowed with supreme beauty of complexion, a recipient of food, drink, clothing, vehicles, garlands, perfumes, ointments, lodging, shelter, and light. He practices good conduct by body, he practices good conduct by speech, he practices good conduct by mind. Having practiced good conduct by body, having practiced good conduct by speech, having practiced good conduct by mind, at the breaking up of the body, after death, he reappears in a good destination, a heavenly world. Thus, a person is a light whose destination is light. 169. And how is a person low-low...? ...Thus a person is low-low. And how is a person low-high...? ...Thus a person is low-high. And how is a person high-low...? ...Thus a person is high-low. And how is a person high-high...? ...Thus a person is high-high. 170. Among these, who are the four persons like trees? Four trees: a sapless tree with a heartwood retinue, a heartwood tree with a sapless retinue, a sapless tree with a sapless retinue, a heartwood tree with a heartwood retinue. Just so, these four persons like trees exist, are found in the world. Who are the four? A sapless tree with a heartwood retinue, a heartwood tree with a sapless retinue, a sapless tree with a sapless retinue, a heartwood tree with a heartwood retinue. And how is a person a sapless tree with a heartwood retinue? Here... Some person is immoral, of bad character, and his assembly is moral, of good character. Thus, the person is pithless, with a core-like retinue. Just as that tree is pithless, with a core-like retinue, so is this person. And how is a person with core, with a pithless retinue? Here, some person is moral, of good character, and his assembly is immoral, of bad character. Thus, the person is with core, with a pithless retinue. Just as that tree is with core, with a pithless retinue, so is this person. And how is a person pithless, with a pithless retinue? Here, some person is immoral, of bad character, and his assembly is also immoral, of bad character. Thus, the person is pithless, with a pithless retinue. Just as that tree is pithless, with a pithless retinue, so is this person. And how is a person with core, with a core-like retinue? Here, some person is moral, of good character, and his assembly is also moral, of good character. Thus, the person is with core, with a core-like retinue. Just as that tree is with core, with a core-like retinue, so is this person. These four persons, like trees, exist, are found in the world. 171. And what kind of person is measured by form, pleased by form? Here, some person, having seen height, or having seen girth, or having seen shape, or having seen completeness, takes that as a measure and generates confidence. This is called a person measured by form, pleased by form. And what kind of person is measured by sound, pleased by sound? Here, some person, by others' praise, by others' commendation, by others' eulogy, by others' carrying of praise, takes that as a measure and generates confidence. This is called a person measured by sound, pleased by sound. 172. And what kind of person is measured by austerity, pleased by austerity? Here, some person, having seen rough robes, or having seen a rough bowl, or having seen a rough dwelling, or various difficult practices... seeing a person, taking measure there, generates confidence. This person is called one who measures by externals, one who is confident in externals. And what kind of person is one who measures by Dhamma, confident in Dhamma? Here, some person, seeing virtue, or seeing concentration, or seeing wisdom, taking measure there, generates confidence. This person is called one who measures by Dhamma, confident in Dhamma. 173. And how is a person practicing for their own benefit, not for the benefit of others? Here, some person is themselves endowed with virtue, but does not encourage others to the accomplishment of virtue; is themselves endowed with concentration, but does not encourage others to the accomplishment of concentration; is themselves endowed with wisdom, but does not encourage others to the accomplishment of wisdom; is themselves endowed with liberation, but does not encourage others to the accomplishment of liberation; is themselves endowed with knowledge and vision of liberation, but does not encourage others to the accomplishment of knowledge and vision of liberation. Thus, a person is practicing for their own benefit, not for the benefit of others. And how is a person practicing for the benefit of others, not for their own benefit? Here, some person is themselves not endowed with virtue, but encourages others to the accomplishment of virtue; is themselves not endowed with concentration, but encourages others to the accomplishment of concentration; is themselves not endowed with wisdom, but encourages others to the accomplishment of wisdom; is themselves not endowed with liberation, but encourages others to the accomplishment of liberation; is themselves not endowed with knowledge and vision of liberation, but encourages others to the accomplishment of knowledge and vision of liberation. Thus, a person is practicing for the benefit of others, not for their own benefit. And how is a person practicing for their own benefit and for the benefit of others? Here, some person is themselves endowed with virtue, and encourages others to the accomplishment of virtue; is themselves endowed with concentration, and encourages others to the accomplishment of concentration; is themselves endowed with wisdom, and encourages others to the accomplishment of wisdom; is themselves endowed with liberation, and encourages others to the accomplishment of li he trains others in the accomplishment of liberation; he himself is accomplished in the knowledge and vision of liberation, and he trains others in the accomplishment of the knowledge and vision of liberation. Thus, such a person is practicing for his own welfare and for the welfare of others. And how is a person practicing neither for his own welfare nor for the welfare of others? Here, a certain person is not himself accomplished in virtue, nor does he train others in the accomplishment of virtue; he is not himself accomplished in concentration, nor does he train others in the accomplishment of concentration; he is not himself accomplished in wisdom, nor does he train others in the accomplishment of wisdom; he is not himself accomplished in liberation, nor does he train others in the accomplishment of liberation; he is not himself accomplished in the knowledge and vision of liberation, nor does he train others in the accomplishment of the knowledge and vision of liberation. Thus, such a person is practicing neither for his own welfare nor for the welfare of others. 174. And how is a person self-tormenting, devoted to the practice of self-affliction? Here, a certain person is naked, of loose conduct, licking his hands, he does not accept "Come, sir!", he does not accept "Stay, sir!", he does not accept what is brought, what is specially made, what is by invitation; he does not accept from the mouth of a pot, nor from the mouth of a bowl; he does not accept across a threshold, nor across a stick, nor across a mortar, nor from two people eating, nor from a pregnant woman, nor from a nursing woman, nor from a woman with a man between them; he does not accept from where an announcement is made, nor from where a dog is standing, nor from where flies are swarming; he does not eat fish, nor meat, nor liquor, nor strong drink, nor rice-gruel. He eats at one house, one mouthful; or at two houses, two mouthfuls; ... or at seven houses, seven mouthfuls. He sustains himself with one donation; he sustains himself with two donations; ... he sustains himself with seven donations. He eats food once every day; he eats food once every two days; ... he eats food once every seven days. Thus, he practices such a half-monthly period He lives devoted to the practice of food and eating. He eats vegetables, or he eats millet, or he eats wild rice, or he eats scraps, or he eats rice bran, or he eats rice husks, or he eats rice gruel, or he eats oil-cake, or he eats grass, or he eats cow-dung, he sustains himself on roots and fruits from the forest, eating fallen fruits. He wears coarse hemp, or he wears fine hemp, or he wears shrouds, or he wears rags from a dust-heap, or he wears tree-bark, or he wears antelope hide, or he wears strips of antelope hide, or he wears kusa-grass garments, or he wears bark garments, or he wears wood-shaving garments, or he wears hair blankets, or he wears horse-hair blankets, or he wears owl-wing garments. He is one who plucks out hair and beard, devoted to the practice of plucking out hair and beard. He is one who stands upright, rejecting a seat. He is one who squats, devoted to the practice of squatting. He is one who sleeps on a bed of thorns, making his bed on thorns. He lives devoted to the practice of descending into water, even for the third time in the evening. Thus, he lives devoted to such various kinds of heating and tormenting the body.