Sappurisa Sutta - The discourse on the true person

Thus have I heard:

On one occasion, the Blessed One was dwelling at Sāvatthi, in the Jeta's Grove, Anāthapiṇḍika’s monastery.

There the Blessed One addressed the disciples: Disciples.

Venerable sir, those disciples replied to the Blessed One.

The Blessed One said this: I shall teach you the qualities of a good person and the qualities of a bad person.

Listen to this, pay careful attention, I will speak.

Yes, venerable sir, those disciples replied to the Blessed One.

The Blessed One said this: And what is the quality of a bad person?

Here a bad person goes forth from a high family.

He considers thus, ‘I have gone forth from a high family, but these other disciples have not gone forth from a high family.

Because of his high family background, he elevates himself and disparages others.

This is the quality of a bad person.

But a good person considers thus, ‘Because of high family background, neither the qualities of greed diminish, nor the qualities of hate diminish, nor the qualities of delusion diminish.

Even if one is not ordained from a high family, if such a person practices according to the Dhamma, acts properly, and follows the path, he is worthy of honor and praise.

He makes the practice itself his concern; due to his high family background, he neither elevates himself nor disparages others.

This is the quality of a good person.

Again a bad person goes forth from a wealthy family…

a prominent and wealthy family.

He considers thus, ‘I have gone forth from a prominent and wealthy family, but these other disciples have not gone forth from a prominent and wealthy family.

Because of his wealth, he elevates himself and disparages others.

This is another quality of a bad person.

But a good person considers thus, ‘Because of wealth, neither the qualities of greed diminish, nor the qualities of hate diminish, nor the qualities of delusion diminish.

Even if one is not ordained from a wealthy family, if such a person practices according to the Dhamma, acts properly, and follows the path, he is worthy of honor and praise.

He makes the practice itself his concern; due to his wealth, he neither elevates himself nor disparages others.

This is another quality of a good person.

Again an unwholesome person is known to be famous.

He reflects thus: I am known and renowned, but these other disciples are unknown and lacking influence.

He exalts himself with this recognition and disparages others.

This too is the quality of an unwholesome person.

But a wholesome person reflects thus: Neither through recognition do states of greed diminish, nor do states of anger diminish, nor do states of delusion diminish.

Even if he is not well-known or famous, he practices according to the Dhamma, following the proper conduct, living in accordance with the Dhamma, he is honored there, he is praised there.

Making this practice the priority, he does not exalt himself with this recognition, nor does he disparage others.

This too is the quality of a wholesome person.

Again an unwholesome person gains material support, such as robes, alms food, lodgings, and medicine for the sick.

He reflects thus: I am a recipient of material support, such as robes, alms food, lodgings, medicine for the sick, but these other disciples are not recipients.

He exalts himself with this gain and disparages others.

This too is the quality of an unwholesome person.

But a wholesome person reflects thus: Neither through material gain do states of greed diminish, nor do states of anger diminish, nor do states of delusion diminish.

Even if he gains material support, he practices according to the Dhamma, following the proper conduct, living in accordance with the Dhamma, he is honored there, he is praised there.

Making this practice the priority, he does not exalt himself with this gain, nor does he disparage others.

This too is the quality of a wholesome person.

Again an unwholesome person is very learned.

He reflects thus: I am well-learned, but these other disciples are not well-learned.

He exalts himself with this great learning and disparages others.

This too is the quality of an unwholesome person.

But a wholesome person reflects thus: Neither through great learning do states of greed diminish, nor do states of anger diminish, nor do states of delusion diminish. Even if he is well-learned...

He is someone who practices the Dhamma according to the Dhamma, conducts himself properly, and acts in accordance with the Dhamma; he is honored there, praised there.

He does not make distinctions in practice and does not exalt himself with his extensive knowing, nor disparage others.

This, too is the quality of a true person.

Again an unwholesome person is one who is a master of the Vinaya.

He thinks, ‘I am a keeper of the Vinaya, but these other disciples are not.

He exalts himself because of his knowing of the Vinaya and disparages others.

This, too is the quality of an unwholesome person.

But a true person considers, ‘The qualities of greed, hatred, and delusion are not overcome by knowing the Vinaya. Even if one is not a keeper of the Vinaya, if he practices the Dhamma according to the Dhamma, conducts himself properly, and acts in accordance with the Dhamma, he is honored there, praised there.

He does not make distinctions in practice and does not exalt himself with his knowing of the Vinaya, nor disparage others.

This, too is the quality of a true person.

Again an unwholesome person is one who is a preacher of the Dhamma.

He thinks, ‘I am a preacher of the Dhamma, but these other disciples are not.

He exalts himself because of his ability to preach the Dhamma and disparages others.

This, too is the quality of an unwholesome person.

But a true person considers, ‘The qualities of greed, hatred, and delusion are not overcome by preaching the Dhamma. Even if one is not a preacher of the Dhamma, if he practices the Dhamma according to the Dhamma, conducts himself properly, and acts in accordance with the Dhamma, he is honored there, praised there.

He does not make distinctions in practice and does not exalt himself with his ability to preach the Dhamma, nor disparage others.

This, too is the quality of a true person.

Again an unwholesome person is one who dwells in the forest.

He thinks, ‘I am a forest dweller, but these other disciples are not.

He exalts himself because of his forest dwelling and disparages others.

This, too is the quality of an unwholesome person.

But a true person considers...

The qualities of greed, aversion, and delusion are not eradicated by merely dwelling in the forest. Even if one is a forest-dweller, if that person adheres to the Dhamma correctly, conducts oneself properly, and lives in accordance with the Dhamma, that person is worthy of veneration and praise in that context. However, such a one should make the practice itself the distinguishing factor, and should neither exalt oneself nor disparage others because of being a forest-dweller.

This is also a quality of a true person.

Again an unworthy person is one who wears rag-robes.

Such a person thinks, I am one who wears rag-robes, but these other disciples do not wear rag-robes.

Through this, the person exalts oneself and disparages others.

This is also a quality of an unworthy person.

A true person, however, reflects thus: The qualities of greed, aversion, and delusion are not eradicated by merely wearing rag-robes. Even if one wears rag-robes, if that person adheres to the Dhamma correctly, conducts oneself properly, and lives in accordance with the Dhamma, that person is worthy of veneration and praise in that context. However, such a one should make the practice itself the distinguishing factor, and should neither exalt oneself nor disparage others because of wearing rag-robes.

This is also a quality of a true person.

Again an unworthy person is one who lives on alms-food.

Such a person thinks, I live on alms-food, but these other disciples do not live on alms-food.

Through this, the person exalts oneself and disparages others.

This is also a quality of an unworthy person.

A true person, however, reflects thus: The qualities of greed, aversion, and delusion are not eradicated by merely living on alms-food. Even if one lives on alms-food, if that person adheres to the Dhamma correctly, conducts oneself properly, and lives in accordance with the Dhamma, that person is worthy of veneration and praise in that context. However, such a one should make the practice itself the distinguishing factor, and should neither exalt oneself nor disparage others because of living on alms-food.

This is also a quality of a true person.

Again an unworthy person is one who resides at the root of a tree.

Such a person thinks, I dwell at the root of a tree, but these other disciples do not dwell at the root of a tree.

Through this, the person exalts oneself and disparages others.

This is also a quality of an unworthy person.

The true person, indeed considers thus: ‘It is not by dwelling at the root of a tree that the defilements of greed, hatred, or delusion come to an end.

Even if one dwells at the root of a tree, one who is practicing in accordance with the Dhamma, practicing diligently, and living in compliance with the Dhamma, such a one is worthy of respect and praise there. Having thus made the right effort, he does not elevate himself with the thought of dwelling at the root of a tree, nor does he disparage others.

This too is a quality of a true person.

Furthermore the false person might reside in a charnel ground, under the open sky, or practice the austerity of remaining always in a sitting position, thinking, ‘I am one who practices in a certain way, unlike these other disciples who do not.

He elevates himself by his way of practice and disparages others.

This too is a quality of a false person.

The true person, indeed considers thus: ‘It is not by practicing single-seat development that the defilements of greed, hatred, or delusion come to an end.

Even if one practices in this way, one who is practicing in accordance with the Dhamma, practicing diligently, and living in compliance with the Dhamma, such a one is worthy of respect and praise there.

Having thus made the right effort, he does not elevate himself with the thought of his single-seat practice, nor does he disparage others.

This too is a quality of a true person.

Furthermore the false person enters and dwells in the first jhāna, born of seclusion, accompanied by directed and sustained attention, with joy and happiness.

He thinks, ‘I have attained the fruition of the first jhāna, unlike these other disciples who have not.

He elevates himself by his attainment of the first jhāna and disparages others.

This too is a quality of a false person.

The true person, indeed considers thus: ‘Even in the attainment of the first jhāna, the Blessed One has spoken of non-identification.

For whatever one identifies with, it becomes otherwise.

Having thus made the approach of non-identification, he does not elevate himself with the attainment of the first jhāna, nor does he disparage others.

This too is a quality of a true person.

Further an unworthy person, through the calming of directed and sustained attention, attains inward tranquility, a unification of mind devoid of directed and sustained attention, and experiences the joy and happiness born of concentration on the second jhāna…

and then the third jhāna…

and the fourth jhāna.

He reflects thus: I am an attainer of the fourth jhāna jhāna, yet these other disciples are not attainers of the fourth jhāna jhāna.

He praises himself for his attainment of the fourth jhāna and disparages others.

This is the characteristic of an unworthy person.

However, a worthy person reflects thus: Even in the attainment of the fourth jhāna, the Blessed One spoke of the non-identification.

For whatever one might conceive, it becomes otherwise.

Therefore, maintaining the perspective of non-identification, he neither praises himself nor disparages others for the attainment of the fourth jhāna.

This is the characteristic of a worthy person.

Again an unworthy person, by entirely transcending perceptions of form, the disappearance of perceptions of resistance, and by paying no attention to perceptions of diversity, enters and abides in the realm of infinite space.

He reflects thus: I am an attainer of the realm of infinite space jhāna, yet these other disciples are not attainers of the realm of infinite space jhāna.

He praises himself for his attainment of the realm of infinite space and disparages others.

This is the characteristic of an unworthy person.

However, a worthy person reflects thus: Even in the attainment of the realm of infinite space, the Blessed One spoke of the non-identification.

For whatever one might conceive, it becomes otherwise.

Therefore, maintaining the perspective of non-identification, he neither praises himself nor disparages others for the attainment of the realm of infinite space.

This is the characteristic of a worthy person.

Further an unworthy person, by entirely transcending the realm of infinite space, enters and abides in the realm of infinite consciousness.

He reflects thus: I am an attainer of the realm of infinite consciousness jhāna, yet these other disciples are not attainers of the realm of infinite consciousness jhāna.

He praises himself for his attainment of the realm of infinite consciousness and disparages others.

This is the characteristic of an unworthy person.

However, a worthy person reflects thus: Even in the attainment of the realm of infinite consciousness, the Blessed One spoke of the non-identification.

In whatever way they conceive, it turns out otherwise.

Having created only detachment, by means of the attainment of the realm of infinite consciousness, he does not exalt himself nor disparage others.

This is also the quality of a true person.

Again an untrue person completely overcomes the realm of infinite consciousness and, having attained the realm of nothingness, dwells therein.

He reflects thus: I am the one who has attained the attainment of the realm of nothingness, but these other disciples have not attained the realm of nothingness.

By means of that attainment, he exalts himself and disparages others.

This is also the quality of an untrue person.

But a true person reflects thus: Even in the attainment of the realm of nothingness, detachment is taught by the Blessed One.

In whatever way they conceive, it turns out otherwise.

Having created only detachment, by means of the attainment of the realm of nothingness, he does not exalt himself nor disparage others.

This is also the quality of a true person.

Again an untrue person completely overcomes the realm of nothingness and, having attained the realm of neither perception nor non-perception, dwells therein.

He reflects thus: I am the one who has attained the attainment of neither perception nor non-perception, but these other disciples have not attained neither perception nor non-perception.

By means of that attainment, he exalts himself and disparages others.

This is also the quality of an untrue person.

But a true person reflects thus: Even in the attainment of neither perception nor non-perception, detachment is taught by the Blessed One.

In whatever way they conceive, it turns out otherwise.

Having created only detachment, by means of the attainment of neither perception nor non-perception, he does not exalt himself nor disparage others.

This is also the quality of a true person.

Again a true person completely overcomes neither perception nor non-perception, having attained the cessation of perception and feeling, and dwells therein.

His effluents are destroyed by wisdom.

This disciple does not conceive anything, does not conceive anywhere, does not conceive by means of anything.

Thus spoke the Blessed One.

The disciples were delighted and approved of his words.

The discourse on the true person is concluded.