Once, King Bimbisara from the kingdom of Magadha came to visit Buddha at his residence. After paying respects to Buddha, he sat down beside him. Buddha said to King Bimbisara, "Your Majesty, there are four types of people in this world: those who walk from darkness into darkness, those who walk from darkness into light, those who walk from light into darkness and those who walk from light into light."

"Your Majesty," asked Buddha. "Who are the people that walk from darkness into darkness?" He continued by saying that some people were born in poor families such as slaves' homes or hunters' homes or butchers' homes or corpse carriers' homes or craftsmen's homes or cleaners' homes. They were born in lowly and impoverished households where they lived a difficult life with little food and clothing. They often went hungry without enough food to eat and wore tattered clothes. Their appearance was very ugly and unattractive; their stature was short; they suffered various illnesses such as blindness in one eye, deformed arms, lame legs or paralysis which made them disabled physically.

They could not afford good food nor new beautiful clothes nor items for decoration like flower garlands, fragrances or oils nor daily necessities like comfortable beds, houses with lights etc., let alone transportation vehicles for travelling around.

Despite living under these harsh conditions they still committed evil deeds through their actions and speech while harbouring wicked thoughts within themselves because during their lifetime on earth they did not accumulate any merit for themselves due to their evil behaviour which will lead them after death towards even greater suffering - being reborn again in poorer families than before even falling down further towards hellish realms becoming hungry ghosts (preta)or animals (tiryagyoni).

These individuals are just like walking deeper into the dark abysses starting out already surrounded by darkness. 

"Your Majesty," Buddha continued, "who are the people that walk from darkness into light?" He explained that some people were born in poor families such as slaves' homes or hunters' homes or butchers' homes or corpse carriers' homes or craftsmen's homes or cleaners' homes. They were born in lowly and impoverished households where they lived a difficult life with little food and clothing. They often went hungry without enough food to eat and wore tattered clothes. Their appearance was very ugly and unattractive; their stature was short; they suffered various illnesses such as blindness in one eye, deformed arms, lame legs or paralysis which made them disabled physically.

They knew that their lives were so difficult because of their lack of merit so they started doing good deeds through their actions, speech while harbouring virtuous thoughts within themselves. During their lifetime on earth they accumulated much merit for themselves due to these virtuous behaviours which will lead them after death towards better rebirths - being reborn again in wealthy families (deva)or even going up to heaven realms enjoying happiness.

These individuals are just like climbing onto a sedan chair from the ground then onto horseback then elephant back then high buildings step by step rising higher each time leading to an increasingly better life.

"Your Majesty," said Buddha finally, "those who do good deeds through actions, speech while harbouring virtuous thoughts within themselves are those who walk from darkness into light." 

Your Majesty, what are the people who go from light to darkness? Your Majesty, there are some people in this world who are born into wealthy families, such as royal and noble families, ministerial and heroic families, priestly and scholarly families, or rich and wealthy households. They have a lot of gold, silver, jewelry, land, houses; they have many servants, horses and food; they have great wealth and property. They look handsome or beautiful with upright features; they are tall and strong with imposing presence. They can easily obtain all kinds of wonderful food; new clothes that look good on them; gorgeous carriages decorated with flowers; fragrances for their bodies; large beds to sleep on comfortably in luxurious palaces adorned with splendid candles. Their lives are so comfortable and prosperous.

However, their actions lead them towards evil deeds: speaking ill words or having wicked thoughts inside themselves. When their blessings run out after death because of these negative actions during life time , they will be reborn into miserable poor households or even fall down to hellish realms where they will suffer endless pain.

Your Majesty，these people are like those who descend from high buildings onto elephant backs then onto horsebacks before finally getting off at sedan chairs which take them down to the ground only to fall into dark pits where they continue falling step by step.

On the other hand Your Majesty，what about those who go from light to light? There are also some people born into wealthy families just like those mentioned earlier but instead of doing evil things despite living a life full of luxury due to past good deeds that brought fortune upon themselves ,they continue doing good deeds while speaking kind words with positive thoughts inside themselves .Their virtuous behavior brings forth more blessings for them when alive which leads them towards an even better place after death - perhaps being reborn into more prestigious homes or even ascending up towards heavenly realms where happiness awaits .

These individuals ascend higher step by step, like changing from small sedan chairs to larger ones; from short horses to tall ones; from small elephant backs to large ones; and climbing up higher buildings. Your Majesty，these people are the ones who go from light to light.

Your Majesty, these are the four types of people in this world as mentioned by Buddha.

As for those born into poor families, some do not know how important it is to accumulate blessings through good deeds despite already living a difficult life. Instead they commit evil deeds such as insulting or slandering monks, nuns and other people which causes others pain and suffering . They also obstruct or destroy others' good deeds including supporting monks and nuns. These individuals will fall into terrifying hells after death where they will suffer greatly - going from darkness towards even more darkness.

However there are also those born into poverty who understand that their hardships stem from lack of blessings so instead of committing evil acts ,they only do good things while being generous with helping others .They treat everyone respectfully with pure hearts while showing reverence towards monks and nuns whom they support wholeheartedly without hindering anyone else's efforts in doing so .These individuals go from darkness towards light .

Your Majesty，these are the two paths one can take in life: either going down a path leading towards darkness or ascending upwards on a path leading towards light.

 Your Majesty, those who are born into wealthy families live a life of luxury and honor, but instead of doing good deeds, they commit evil. They speak ill of monks, practitioners and people in the world with insults and slander. They cause others to suffer from affliction and pain. They obstruct and destroy the good deeds of others as well as their support for monks and practitioners.

Your Majesty, such people will fall into terrifying hell after their blessings have been exhausted when they die. They will descend into the abyss of darkness because they have gone from light to darkness.

However, those who are born into wealthy families know that their current luxurious lifestyle is the result of past good deeds that have accumulated blessings for them. Therefore, they only do good deeds without committing evil ones. They enjoy giving generously to help others while treating them respectfully with inner peace and tranquility.

They show respect towards monks and practitioners by using their wealth to support them rather than obstructing or destroying it like other people do. On the contrary, these noble individuals assist others in fulfilling this virtuous act.

Your Majesty, such individuals will ascend to heaven after death where they can enjoy happiness for thirty-three days because they go from light to light.

At this time, the Buddha recited a verse:

"The poor lack faith and have lowly and stingy hearts,

They are miserly with evil thoughts and disrespectful views.

Mocking those who beg for food, be they monks or Brahmins,

Being angry and obstructive towards them will lead to fear in hell.

Those who enter darkness due to poverty but possess faith,

Without lowly or stingy hearts, their giving is noble.

Their minds are calm and not confused when facing beggars,

Monks or Brahmins stand up from their seats to show respect.

Peacefully cultivating themselves, they can eat without hindrance.

After death, they will be reborn in the blissful realm of Tusita heaven

Entering brightness through brightness.

The wealthy may lack faith despite their riches,

With lowly hearts that are stingy with evil thoughts

And disrespectful views. They mock those who beg for food;

Monks or Brahmins being angry and obstructive towards them

Will lead to fear in hell after death

Entering darkness through brightness.

The rich with faith have no lowliness nor stinginess;

Their giving is noble; their minds calm and not confused when facing beggars.

Monks or Brahmins stand up from their seats to show respect.

Peacefully cultivating themselves, they can eat without hindrance.

They should share food with those who beg for it;

After death, they will be reborn in the blissful realm of Tusita heaven

Entering brightness through brightness."

Pali original scripture

3. Tatiyavaggo

SN.3.21/(1). Puggalasuttaṃ

　　 132. Sāvatthinidānaṃ Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca– “cattārome, mahārāja, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tamotamaparāyano, tamojotiparāyano, jotitamaparāyano, jotijotiparāyano”.

　　 “Kathañca, mahārāja puggalo tamotamaparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

　　 “Seyyathāpi, mahārāja puriso andhakārā vā andhakāraṃ gaccheyya, tamā vā tamaṃ gaccheyya, lohitamalā vā lohitamalaṃ gaccheyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo tamotamaparāyano hoti.

　　 “Kathañca, mahārāja, puggalo tamojotiparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

　　 “Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṃ āroheyya, pallaṅkā vā assapiṭṭhiṃ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṃ āroheyya, hatthikkhandhā vā pāsādaṃ āroheyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo tamojotiparāyano hoti.

　　 “Kathañca, mahārāja, puggalo jotitamaparāyano hoti? Idha mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

　　 “Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṃ oroheyya, hatthikkhandhā vā assapiṭṭhiṃ oroheyya, assapiṭṭhiyā vā pallaṅkaṃ oroheyya, pallaṅkā vā pathaviṃ oroheyya, pathaviyā vā andhakāraṃ paviseyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo jotitamaparāyano hoti.

　　 “Kathañca, mahārāja, puggalo jotijotiparāyano hoti? Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

　　 “Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṃ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṃ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṃ saṅkameyya, pāsādā vā pāsādaṃ saṅkameyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo jotijotiparāyano hoti. Ime kho, mahārāja, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Idamavoca …pe…

　　 “Daliddo puriso rāja, assaddho hoti maccharī;

　　 Kadariyo pāpasaṅkappo, micchādiṭṭhi anādaro.

　　 “Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

　　 Akkosati paribhāsati, natthiko hoti rosako.

　　 “Dadamānaṃ nivāreti, yācamānāna bhojanaṃ;

　　 Tādiso puriso rāja, mīyamāno janādhipa.

　　 Upeti nirayaṃ ghoraṃ, tamotamaparāyano.

　　 “Daliddo puriso rāja, saddho hoti amaccharī;

　　 Dadāti seṭṭhasaṅkappo, abyaggamanaso naro.

　　 “Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

　　 Uṭṭhāya abhivādeti, samacariyāya sikkhati.

　　 “Dadamānaṃ na vāreti, yācamānāna bhojanaṃ;

　　 Tādiso puriso rāja, mīyamāno janādhipa.

　　 Upeti tidivaṃ ṭhānaṃ, tamojotiparāyano.

　　 “Aḍḍho ce puriso rāja, assaddho hoti maccharī.

　　 Kadariyo pāpasaṅkappo, micchādiṭṭhi anādaro.

　　 “Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

　　 Akkosati paribhāsati, natthiko hoti rosako.

　　 “Dadamānaṃ nivāreti, yācamānāna bhojanaṃ;

　　 Tādiso puriso rāja, mīyamāno janādhipa.

　　 Upeti nirayaṃ ghoraṃ, jotitamaparāyano.

　　 “Aḍḍho ce puriso rāja, saddho hoti amaccharī;

　　 Dadāti seṭṭhasaṅkappo, abyaggamanaso naro.

　　 “Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

　　 Uṭṭhāya abhivādeti, samacariyāya sikkhati.

　　 “Dadamānaṃ na vāreti, yācamānāna bhojanaṃ;

　　 Tādiso puriso rāja, mīyamāno janādhipa.

　　 Upeti tidivaṃ ṭhānaṃ, jotijotiparāyano”ti.