sutta » mn » Majjhima Nikāya 113

Sappurisasutta

A True Person

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca.
“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 apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Katamo ca, bhikkhave, asappurisadhammo?
“And what is a quality of an untrue person?

Idha, bhikkhave, asappuriso uccākulā pabbajito hoti.
Take an untrue person who has gone forth from an eminent family.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti.
‘I have gone forth from an eminent family, unlike these other mendicants.’

So tāya uccākulīnatāya attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayaṁ, bhikkhave, asappurisadhammo.
This is a quality of an untrue person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A true person reflects:

‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘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 if someone has not gone forth from an eminent family,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
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.
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 a quality of a true person.

Puna caparaṁ, bhikkhave, asappuriso mahākulā pabbajito hoti …pe…
Furthermore, take an untrue person who has gone forth from a great family …

mahābhogakulā pabbajito hoti …pe…
from a wealthy family …

uḷārabhogakulā pabbajito hoti.
from an extremely wealthy family.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti.
‘I have gone forth from an extremely wealthy family, unlike these other mendicants.’

So tāya uḷārabhogatāya attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of an untrue person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A true person reflects:

‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘It’s not because of one’s extremely wealthy family that thoughts of greed, hate, or delusion come to an end.

No cepi uḷārabhogakulā pabbajito hoti;
Even if someone has not gone forth from an extremely wealthy family,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
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.
Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their extremely wealthy family.

Ayampi, bhikkhave, sappurisadhammo.
This too is a quality of a true person.

Puna caparaṁ, bhikkhave, asappuriso ñāto hoti yasassī.
Furthermore, take an untrue person who is well-known and famous.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti.
‘I’m well-known and famous. These other mendicants are obscure and insignificant.’

So tena ñattena attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of an untrue person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A true person reflects:

‘na kho ñattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘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 if someone is not well-known and famous,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
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.
Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their fame.

Ayampi, bhikkhave, sappurisadhammo.
This too is a quality of a true person.

Puna caparaṁ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
Furthermore, take an untrue person who receives robes, almsfood, lodgings, and medicines and supplies for the sick.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
‘I receive robes, almsfood, lodgings, and medicines and supplies for the sick, unlike these other mendicants.’

So tena lābhena attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of an untrue person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A true person reflects:

‘na kho lābhena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘It’s not because of one’s material possessions that thoughts of greed, hate, or delusion come to an end.

No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ;
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 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.
Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their material possessions.

Ayampi, bhikkhave, sappurisadhammo.
This too is a quality of a true person.

Puna caparaṁ, bhikkhave, asappuriso bahussuto hoti.
Furthermore, take an untrue person who is very learned …

So iti paṭisañcikkhati:

‘ahaṁ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti.

So tena bāhusaccena attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘na kho bāhusaccena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.

No cepi bahussuto hoti;

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.

So paṭipadaṁyeva antaraṁ karitvā tena bāhusaccena nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso vinayadharo hoti.
who is an expert in the monastic law …

So iti paṭisañcikkhati:

‘ahaṁ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti.

So tena vinayadharattena attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘na kho vinayadharattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.

No cepi vinayadharo hoti;

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.

So paṭipadaṁyeva antaraṁ karitvā tena vinayadharattena nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso dhammakathiko hoti.
who is a Dhamma teacher …

So iti paṭisañcikkhati:

‘ahaṁ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti.

So tena dhammakathikattena attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘na kho dhammakathikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.

No cepi dhammakathiko hoti;

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.

So paṭipadaṁyeva antaraṁ karitvā tena dhammakathikattena nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso āraññiko hoti.
who dwells in the wilderness …

So iti paṭisañcikkhati:

‘ahaṁ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti.

So tena āraññikattena attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘na kho āraññikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.

No cepi āraññiko hoti;

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.

So paṭipadaṁyeva antaraṁ karitvā tena āraññikattena nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso paṁsukūliko hoti.
who is a rag robe wearer …

So iti paṭisañcikkhati:

‘ahaṁ khomhi paṁsukūliko, ime panaññe bhikkhū na paṁsukūlikā’ti.

So tena paṁsukūlikattena attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘na kho paṁsukūlikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.

No cepi paṁsukūliko hoti;

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.

So paṭipadaṁyeva antaraṁ karitvā tena paṁsukūlikattena nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso piṇḍapātiko hoti.
who eats only almsfood …

So iti paṭisañcikkhati:

‘ahaṁ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti.

So tena piṇḍapātikattena attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.

No cepi piṇḍapātiko hoti;

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.

So paṭipadaṁyeva antaraṁ karitvā tena piṇḍapātikattena nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso rukkhamūliko hoti.
who stays at the root of a tree …

So iti paṭisañcikkhati:

‘ahaṁ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti.

So tena rukkhamūlikattena attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.

No cepi rukkhamūliko hoti;

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.

So paṭipadaṁyeva antaraṁ karitvā tena rukkhamūlikattena nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso sosāniko hoti …pe…
who stays in a charnel ground …

abbhokāsiko hoti …
who stays in the open air …

nesajjiko hoti …pe…
who never lies down …

yathāsanthatiko hoti …pe…
who sleeps wherever they lay their mat …

ekāsaniko hoti.
who eats in one sitting per day.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti.
‘I eat in one sitting per day, unlike these other mendicants.’

So tena ekāsanikattena attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of an untrue person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A true person reflects:

‘na kho ekāsanikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘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 if someone eats in more than one sitting per day,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
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.
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 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.
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:
They reflect:

‘ahaṁ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti.
‘I have attained the first absorption, unlike these other mendicants.’

So tāya paṭhamajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of an untrue person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A true person reflects:

‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
‘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 whatever they imagine it is, it turns out to be something else.’

So atammayataññeva antaraṁ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
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 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…
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 …
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti.
‘I have attained the fourth absorption, unlike these other mendicants.’

So tāya catutthajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of an untrue person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A true person reflects:

‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
‘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 whatever they imagine it is, it turns out to be something else.’

So atammayataññeva antaraṁ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
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 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.
Furthermore, take someone who, going totally beyond perceptions of form, with the ending 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:

‘ahaṁ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti.

So tāya ākāsānañcāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.

Yena yena hi maññanti tato taṁ hoti aññathā’ti.

So atammayataññeva antaraṁ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
the dimension of infinite consciousness …

So iti paṭisañcikkhati:

‘ahaṁ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti.

So tāya viññāṇañcāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.

Yena yena hi maññanti tato taṁ hoti aññathā’ti.

So atammayataññeva antaraṁ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
the dimension of nothingness …

So iti paṭisañcikkhati:

‘ahaṁ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti.

So tāya ākiñcaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.

Ayampi, bhikkhave, asappurisadhammo.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:

‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.

Yena yena hi maññanti tato taṁ hoti aññathā’ti.

So atammayataññeva antaraṁ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.

Ayampi, bhikkhave, sappurisadhammo.

Puna caparaṁ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
the dimension of neither perception nor non-perception.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti.
‘I have attained the dimension of neither perception nor non-perception, unlike these other mendicants.’

So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of an untrue person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A true person reflects:

‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
‘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 whatever they imagine it is, it turns out to be something else.’

So atammayataññeva antaraṁ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
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 too is a quality of a true person.

Puna caparaṁ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
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 mendicant who does not identify with anything, does not identify regarding anything, does not identify through anything.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Sappurisasuttaṁ niṭṭhitaṁ tatiyaṁ.