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Majjhima Nikāya 113 Middle Discourses 113Middle Discourses 113
Sappurisasutta A Person of IntegrityA True Person
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the monks:There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Monks!”“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Yes, lord,” the monks responded to him.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said,The Buddha said this:
“sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. “Monks, I will teach you the quality of a person of integrity and the quality of a person of no integrity.“Mendicants, I will teach you the qualities of a true person and the qualities of an untrue person.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen, and pay close attention. I will speak.”Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, lord,” the monks responded to him.“Yes, sir,” they replied.
Bhagavā etadavoca: The Blessed One said:The Buddha said this:
“Katamo ca, bhikkhave, asappurisadhammo? “And which is the quality of a person of no integrity?“And what is a quality of an untrue person?
Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. There is the case where a person of no integrity goes forth from a high-ranking family.Take an untrue person who has gone forth from an eminent family.
So iti paṭisañcikkhati: He notices,They reflect:
‘ahaṁ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. ‘I have gone forth from a high-ranking family, but these other monks have not gone forth from a high-ranking family.’‘I have gone forth from an eminent family, unlike these other mendicants.’
So tāya uccākulīnatāya attānukkaṁseti, paraṁ vambheti. He exalts himself for having a high-ranking family and disparages others.And they glorify themselves and put others down on account of that.
Ayaṁ, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.This is a quality of an untrue person.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,A true person reflects:
‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through having a high-ranking family that the quality of greed goes to its end; it’s not through having a high-ranking family that the quality of aversion… the quality of delusion goes to its end.‘It’s not because of one’s eminent family that thoughts of greed, hate, or delusion come to an end.
No cepi uccākulā pabbajito hoti; Even though one has not gone forth from a high-ranking family,Even if someone has not gone forth from an eminent family,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṁyeva antaraṁ karitvā tāya uccākulīnatāya nevattānukkaṁseti na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for having a high-ranking family nor disparages others.Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their eminent family.
Ayaṁ, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.This is a quality of a true person.
Puna caparaṁ, bhikkhave, asappuriso mahākulā pabbajito hoti …pe… And further, a person of no integrity goes forth from a great family…Furthermore, take an untrue person who has gone forth from a great family …
mahābhogakulā pabbajito hoti …pe… a family of great wealth…from a wealthy family …
uḷārabhogakulā pabbajito hoti. a family of extensive wealth.from an exceptionally wealthy family.
So iti paṭisañcikkhati: He notices,They reflect:
‘ahaṁ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. ‘I have gone forth from a family of extensive wealth, but these other monks have not gone forth from a family of extensive wealth.’‘I have gone forth from an exceptionally wealthy family, unlike these other mendicants.’
So tāya uḷārabhogatāya attānukkaṁseti, paraṁ vambheti. He exalts himself for having a family of extensive wealth and disparages others.And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.This too is a quality of an untrue person.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,A true person reflects:
‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through having a family of extensive wealth that the quality of greed goes to its end; it’s not through having a family of extensive wealth that the quality of aversion… the quality of delusion goes to its end.‘It’s not because of one’s exceptionally wealthy family that thoughts of greed, hate, or delusion come to an end.
No cepi uḷārabhogakulā pabbajito hoti; Even though one has not gone forth from a family of extensive wealth,Even if someone has not gone forth from an exceptionally wealthy family,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṁyeva antaraṁ karitvā tāya uḷārabhogatāya nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for having a family of extensive wealth nor disparages others.Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their exceptionally wealthy family.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.This too is a quality of a true person.
Puna caparaṁ, bhikkhave, asappuriso ñāto hoti yasassī. And further, a person of no integrity is well-known & highly regarded.Furthermore, take an untrue person who is well-known and famous.
So iti paṭisañcikkhati: He notices,They reflect:
‘ahaṁ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti. ‘I am well-known & highly regarded, but these other monks are hardly known & have hardly any influence.’‘I’m well-known and famous. These other mendicants are obscure and insignificant.’
So tena ñattena attānukkaṁseti, paraṁ vambheti. He exalts himself for being well-known & highly regarded and disparages others.And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.This too is a quality of an untrue person.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,A true person reflects:
‘na kho ñattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being well-known & highly regarded that the quality of greed goes to its end; it’s not through being well-known & highly regarded that the quality of aversion… the quality of delusion goes to its end.‘It’s not because of one’s fame that thoughts of greed, hate, or delusion come to an end.
No cepi ñāto hoti yasassī; Even though one is not well-known & highly regarded,Even if someone is not well-known and famous,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṁyeva antaraṁ karitvā tena ñattena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being well-known nor disparages others.Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their fame.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.This too is a quality of a true person.
Puna caparaṁ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. And further, a person of no integrity is one who gains robe-cloth, alms-food, lodgings, & medicinal requisites for the sick.Furthermore, take an untrue person who receives robes, almsfood, lodgings, and medicines and supplies for the sick.
So iti paṭisañcikkhati: He notices,They reflect:
‘ahaṁ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. ‘I am one who gains robe-cloth, alms-food, lodgings, & medicinal requisites for the sick, but these other monks are not ones who gain robe-cloth, alms-food, lodgings, & medicinal requisites for the sick.’‘I receive robes, almsfood, lodgings, and medicines and supplies for the sick, unlike these other mendicants.’
So tena lābhena attānukkaṁseti, paraṁ vambheti. He exalts himself for being one who gains robe-cloth, alms-food, lodgings, & medicinal requisites for the sick and disparages others.And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.This too is a quality of an untrue person.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,A true person reflects:
‘na kho lābhena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through gains that the quality of greed goes to its end; it’s not through gains that the quality of aversion… the quality of delusion goes to its end.‘It’s not because of one’s material things that thoughts of greed, hate, or delusion come to an end.
No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ; Even though one is not one who gains robe-cloth, alms-food, lodgings, & medicinal requisites for the sick,Even if someone doesn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṁyeva antaraṁ karitvā tena lābhena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for his gains nor disparages others.Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their material things.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.This too is a quality of a true person.
Puna caparaṁ, bhikkhave, asappuriso bahussuto hoti. And further, a person of no integrity is learned.Furthermore, take an untrue person who is very learned …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti. ‘I am learned, but these other monks are not learned.’
So tena bāhusaccena attānukkaṁseti, paraṁ vambheti. He exalts himself for being learned and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘na kho bāhusaccena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being learned that the quality of greed goes to its end; it’s not through being learned that the quality of aversion… the quality of delusion goes to its end.
No cepi bahussuto hoti; Even though one is not learned,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena bāhusaccena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being learned nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso vinayadharo hoti. And further, a person of no integrity is a master of the Vinaya.who is an expert in the monastic law …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti. ‘I am a master of the Vinaya, but these other monks are not masters of the Vinaya.’
So tena vinayadharattena attānukkaṁseti, paraṁ vambheti. He exalts himself for being a master of the Vinaya and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘na kho vinayadharattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being a master of the Vinaya that the quality of greed goes to its end; it’s not through being a master of the Vinaya that the quality of aversion… the quality of delusion goes to its end.
No cepi vinayadharo hoti; Even though one is not a master of the Vinaya,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena vinayadharattena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being a master of the Vinaya nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso dhammakathiko hoti. And further, a person of no integrity is a Dhamma-speaker.who is a Dhamma teacher …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti. ‘I am a Dhamma-speaker, but these other monks are not Dhamma-speakers.’
So tena dhammakathikattena attānukkaṁseti, paraṁ vambheti. He exalts himself for being a Dhamma-speaker and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘na kho dhammakathikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being a Dhamma-speaker that the quality of greed goes to its end; it’s not through being a Dhamma-speaker that the quality of aversion… the quality of delusion goes to its end.
No cepi dhammakathiko hoti; Even though one is not a Dhamma-speaker,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena dhammakathikattena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being a Dhamma-speaker nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso āraññiko hoti. And further, a person of no integrity is a wilderness dweller.who dwells in the wilderness …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti. ‘I am a wilderness dweller, but these other monks are not wilderness dwellers.’
So tena āraññikattena attānukkaṁseti, paraṁ vambheti. He exalts himself for being a wilderness dweller and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘na kho āraññikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being a wilderness dweller that the quality of greed goes to its end; it’s not through being a wilderness dweller that the quality of aversion… the quality of delusion goes to its end.
No cepi āraññiko hoti; Even though one is not a wilderness dweller,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena āraññikattena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being a wilderness dweller nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso paṁsukūliko hoti. And further, a person of no integrity is one who wears robes of thrown-away rags.who is a rag robe wearer …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi paṁsukūliko, ime panaññe bhikkhū na paṁsukūlikā’ti. ‘I am one who wears robes of thrown-away rags, but these other monks are not ones who wear robes of thrown-away rags.’
So tena paṁsukūlikattena attānukkaṁseti, paraṁ vambheti. He exalts himself for being one who wears robes of thrown-away rags and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘na kho paṁsukūlikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being one who wears robes of thrown-away rags that the quality of greed goes to its end; it’s not through being one who wears robes of thrown-away rags that the quality of aversion… the quality of delusion goes to its end.
No cepi paṁsukūliko hoti; Even though one is not one who wears robes of thrown-away rags,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena paṁsukūlikattena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being one who wears robes of thrown-away rags nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso piṇḍapātiko hoti. And further, a person of no integrity is an alms-goer.who eats only almsfood …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti. ‘I am an alms-goer, but these other monks are not alms-goers.’
So tena piṇḍapātikattena attānukkaṁseti, paraṁ vambheti. He exalts himself for being an alms-goer and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being an alms-goer that the quality of greed goes to its end; it’s not through being an alms-goer that the quality of aversion… the quality of delusion goes to its end.
No cepi piṇḍapātiko hoti; Even though one is not an alms-goer,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena piṇḍapātikattena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being an alms-goer nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso rukkhamūliko hoti. And further, a person of no integrity is one who dwells at the root of a tree.who stays at the root of a tree …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti. ‘I am one who dwells at the root of a tree, but these other monks are not ones who dwell at the root of a tree.’
So tena rukkhamūlikattena attānukkaṁseti, paraṁ vambheti. He exalts himself for being one who dwells at the root of a tree and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being one who dwells at the root of a tree that the quality of greed goes to its end; it’s not through being one who dwells at the root of a tree that the quality of aversion… the quality of delusion goes to its end.
No cepi rukkhamūliko hoti; Even though one is not one who dwells at the root of a tree,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena rukkhamūlikattena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being one who dwells at the root of a tree nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso sosāniko hoti …pe… And further, a person of no integrity is a cemetery dweller…who stays in a charnel ground …
abbhokāsiko hoti … one who lives in the open air…who stays in the open air …
nesajjiko hoti …pe… one who doesn’t lie down…who never lies down …
yathāsanthatiko hoti …pe… one who is content with whatever dwelling is assigned to him…who sleeps wherever they lay their mat …
ekāsaniko hoti. one who eats only one meal a day.who eats in one sitting per day.
So iti paṭisañcikkhati: He notices,They reflect:
‘ahaṁ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. ‘I am one who eats only one meal a day, but these other monks do not eat only one meal a day.’‘I eat in one sitting per day, unlike these other mendicants.’
So tena ekāsanikattena attānukkaṁseti, paraṁ vambheti. He exalts himself for being one who eats only one meal a day and disparages others.And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.This too is a quality of an untrue person.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,A true person reflects:
‘na kho ekāsanikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti. ‘It’s not through being one who eats only one meal a day that the quality of greed goes to its end; it’s not through being one who eats only one meal a day that the quality of aversion… the quality of delusion goes to its end.‘It’s not because of eating in one sitting per day that thoughts of greed, hate, or delusion come to an end.
No cepi ekāsaniko hoti; Even though one is not one who eats only one meal a day,Even if someone eats in more than one sitting per day,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti. if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṁyeva antaraṁ karitvā tena ekāsanikattena nevattānukkaṁseti, na paraṁ vambheti. So, giving priority just to the practice, he neither exalts himself for being one who eats only one meal a day nor disparages others.Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their eating in one sitting per day.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.This too is a quality of a true person.
Puna caparaṁ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. And further, a person of no integrity—secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.Furthermore, take an untrue person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
So iti paṭisañcikkhati: He notices,They reflect:
‘ahaṁ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. ‘I have gained the attainment of the first jhāna, but these other monks have not gained the attainment of the first jhāna.’‘I have attained the first absorption, unlike these other mendicants.’
So tāya paṭhamajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti. He exalts himself for the attainment of the first jhāna and disparages others.And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.This too is a quality of an untrue person.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,A true person reflects:
‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. ‘The Blessed One has spoken of non-fashioning even with regard to the attainment of the first jhāna,‘The Buddha has spoken of not being determined even by the attainment of the first absorption.
Yena yena hi maññanti tato taṁ hoti aññathā’ti. for by whatever means they suppose it, it becomes otherwise from that.’For however they imagine it, it turns out to be something else.’
So atammayataññeva antaraṁ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. So, giving priority to non-fashioning, he neither exalts himself for the attainment of the first jhāna nor disparages others.Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and put others down on account of their attainment of the first absorption.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.This too is a quality of a true person.
Puna caparaṁ, bhikkhave, asappuriso vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… And further, a person of no integrity… enters & remains in the second jhāna…Furthermore, take an untrue person who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption …
tatiyaṁ jhānaṁ … the third jhāna…third absorption …
catutthaṁ jhānaṁ upasampajja viharati. the fourth jhāna.fourth absorption.
So iti paṭisañcikkhati: He notices,They reflect:
‘ahaṁ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti. ‘I have gained the attainment of the fourth jhāna, but these other monks have not gained the attainment of the fourth jhāna.’‘I have attained the fourth absorption, unlike these other mendicants.’
So tāya catutthajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti. He exalts himself for the attainment of the fourth jhāna and disparages others.And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.This too is a quality of an untrue person.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,A true person reflects:
‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. ‘The Blessed One has spoken of non-fashioning even with regard to the attainment of the fourth jhāna,‘The Buddha has spoken of not being determined even by the attainment of the fourth absorption.
Yena yena hi maññanti tato taṁ hoti aññathā’ti. for by whatever means they suppose it, it becomes otherwise from that.’For however they imagine it, it turns out to be something else.’
So atammayataññeva antaraṁ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. So, giving priority to non-fashioning, he neither exalts himself for the attainment of the fourth jhāna nor disparages others.Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and put others down on account of their attainment of the fourth absorption.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.This too is a quality of a true person.
Puna caparaṁ, bhikkhave, asappuriso sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. And further, a person of no integrity, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space.Furthermore, take an untrue person who, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti. ‘I have gained the attainment of the dimension of the infinitude of space, but these other monks have not gained the attainment of the dimension of the infinitude of space.’
So tāya ākāsānañcāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti. He exalts himself for the attainment of the dimension of the infinitude of space and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. ‘The Blessed One has spoken of non-fashioning even with regard to the attainment of the dimension of the infinitude of space,
Yena yena hi maññanti tato taṁ hoti aññathā’ti. for by whatever means they suppose it, it becomes otherwise from that.’
So atammayataññeva antaraṁ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. So, giving priority to non-fashioning, he neither exalts himself for the attainment of the dimension of the infinitude of space nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. And further, a person of no integrity, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness.the dimension of infinite consciousness …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti. ‘I have gained the attainment of the dimension of the infinitude of consciousness, but these other monks have not gained the attainment of the dimension of the infinitude of consciousness.’
So tāya viññāṇañcāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti. He exalts himself for the attainment of the dimension of the infinitude of consciousness and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. ‘The Blessed One has spoken of non-fashioning even with regard to the attainment of the dimension of the infinitude of consciousness,
Yena yena hi maññanti tato taṁ hoti aññathā’ti. for by whatever means they suppose it, it becomes otherwise from that.’
So atammayataññeva antaraṁ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. So, giving priority to non-fashioning, he neither exalts himself for the attainment of the dimension of the infinitude of consciousness nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. And further, a person of no integrity, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness.the dimension of nothingness …
So iti paṭisañcikkhati: He notices,
‘ahaṁ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti. ‘I have gained the attainment of the dimension of nothingness, but these other monks have not gained the attainment of the dimension of nothingness.’
So tāya ākiñcaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti. He exalts himself for the attainment of the dimension of nothingness and disparages others.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: But a person of integrity notices,
‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. ‘The Blessed One has spoken of non-fashioning even with regard to the attainment of the dimension of nothingness,
Yena yena hi maññanti tato taṁ hoti aññathā’ti. for by whatever means they suppose it, it becomes otherwise from that.’
So atammayataññeva antaraṁ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. So, giving priority to non-fashioning, he neither exalts himself for the attainment of the dimension of nothingness nor disparages others.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.
Puna caparaṁ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. And further, a person of no integrity, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception.the dimension of neither perception nor non-perception.
So iti paṭisañcikkhati: He notices,They reflect:
‘ahaṁ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti. ‘I have gained the attainment of the dimension of neither perception nor non-perception, but these other monks have not gained the attainment of the dimension of neither perception nor non-perception.’‘I have attained the dimension of neither perception nor non-perception, unlike these other mendicants.’
So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti. He exalts himself for the attainment of the dimension of neither perception nor non-perception and disparages others.And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo. This is the quality of a person of no integrity.This too is a quality of an untrue person.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: A person of integrity notices,A true person reflects:
‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. ‘The Blessed One has spoken of non-fashioning even with regard to the attainment of the dimension of neither perception nor non-perception,‘The Buddha has spoken of not being determined even by the attainment of the dimension of neither perception nor non-perception.
Yena yena hi maññanti tato taṁ hoti aññathā’ti. for by whatever means they suppose it, it becomes otherwise from that.’For however they imagine it, it turns out to be something else.’
So atammayataññeva antaraṁ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti. So, giving priority to non-fashioning, he neither exalts himself for the attainment of the dimension of neither perception nor non-perception nor disparages others.Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and put others down on account of their attainment of the dimension of neither perception nor non-perception.
Ayampi, bhikkhave, sappurisadhammo. This is the quality of a person of integrity.This too is a quality of a true person.
Puna caparaṁ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. A person of integrity, completely transcending the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. When he sees with discernment, his effluents are ended.Furthermore, take a true person who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ayaṁ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti. This is a monk who does not suppose anything, does not suppose anywhere, does not suppose in any way.”This is a mendicant who does not conceive with anything, does not conceive regarding anything, does not conceive through anything.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Gratified, the monks delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Sappurisasuttaṁ niṭṭhitaṁ tatiyaṁ.