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The Good Person and the Bad Person

MN 113, the Sappurisa Sutta — set 3, Learning to Look at Your Own Mind

Reading time: about 21 min · 3,699 words

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Before you read

This discourse takes on a quiet problem in spiritual life: pride.

The Buddha goes through twenty-six things a monk might be proud of, one at a time. Coming from a good family. Being well known. Receiving plenty of support. Being learned, or an expert in the rules, or a good speaker. Living in the forest, wearing rag robes, never lying down. Even reaching the deep meditative states.

Each time, the bad person uses it to praise themselves and put others down. The good person sees that none of it ends greed, aversion, or delusion; what matters is how someone actually practices. For the meditative states, the good person's answer goes further: the Buddha taught not to identify even with these.

It ends with someone who has gone beyond all of it and no longer thinks of anything as "me" at all.

Translation

The Setting

So I heard.

At one time the Buddha was staying near Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. There the Buddha addressed the bhikkhus: "Bhikkhus."

"Bhadante," the bhikkhus replied. The Buddha said this:

"Bhikkhus, I will teach you the qualities of a good person and the qualities of a bad person. Listen and pay close attention. I will speak."

"Yes, Bhante," the bhikkhus replied. The Buddha said this:

Family

"And what are the qualities of a bad person, bhikkhus? Bhikkhus, a bad person has gone forth from a high family. They reflect: 'I have gone forth from a high family, but these other bhikkhus have not.' Because of their high family, they praise themselves and put others down. Bhikkhus, this is a quality of a bad person.

But a good person reflects: 'It is not because of a high family that qualities of greed, aversion, or delusion come to an end. Even if someone has not gone forth from a high family, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of their high family. Bhikkhus, this is a quality of a good person.

Furthermore, bhikkhus, a bad person has gone forth from a great family. They reflect: 'I have gone forth from a great family, but these other bhikkhus have not.' Because of their great family, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of a great family that qualities of greed, aversion, or delusion come to an end. Even if someone has not gone forth from a great family, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of their great family. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person has gone forth from a very wealthy family. They reflect: 'I have gone forth from a very wealthy family, but these other bhikkhus have not.' Because of their very wealthy family, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of a very wealthy family that qualities of greed, aversion, or delusion come to an end. Even if someone has not gone forth from a very wealthy family, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of their very wealthy family. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person has gone forth from an eminently wealthy family. They reflect: 'I have gone forth from an eminently wealthy family, but these other bhikkhus have not.' Because of their eminently wealthy family, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of an eminently wealthy family that qualities of greed, aversion, or delusion come to an end. Even if someone has not gone forth from an eminently wealthy family, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of their eminently wealthy family. Bhikkhus, this too is a quality of a good person.

Reputation and Gains

Furthermore, bhikkhus, a bad person is well known and famous. They reflect: 'I am well known and famous, but these other bhikkhus are unknown and of little account.' Because of being well known, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of being well known that qualities of greed, aversion, or delusion come to an end. Even if someone is not well known and famous, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of being well known. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person receives robes, alms food, lodgings, and medicines and supplies for the sick. They reflect: 'I receive robes, alms food, lodgings, and medicines and supplies for the sick, but these other bhikkhus do not.' Because of what they receive, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of what someone receives that qualities of greed, aversion, or delusion come to an end. Even if someone does not receive robes, alms food, lodgings, and medicines and supplies for the sick, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of what they receive. Bhikkhus, this too is a quality of a good person.

Learning and Skill

Furthermore, bhikkhus, a bad person is learned. They reflect: 'I am learned, but these other bhikkhus are not.' Because of their learning, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of learning that qualities of greed, aversion, or delusion come to an end. Even if someone is not learned, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of their learning. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person is an expert in the Vinaya. They reflect: 'I am an expert in the Vinaya, but these other bhikkhus are not.' Because of their expertise in the Vinaya, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of expertise in the Vinaya that qualities of greed, aversion, or delusion come to an end. Even if someone is not an expert in the Vinaya, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of their expertise in the Vinaya. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person is a speaker on the Dhamma. They reflect: 'I am a speaker on the Dhamma, but these other bhikkhus are not.' Because of being a speaker on the Dhamma, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of being a speaker on the Dhamma that qualities of greed, aversion, or delusion come to an end. Even if someone is not a speaker on the Dhamma, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of being a speaker on the Dhamma. Bhikkhus, this too is a quality of a good person.

Ascetic Practices

Furthermore, bhikkhus, a bad person lives in the forest. They reflect: 'I live in the forest, but these other bhikkhus do not.' Because of living in the forest, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of living in the forest that qualities of greed, aversion, or delusion come to an end. Even if someone does not live in the forest, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of living in the forest. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person wears rag robes. They reflect: 'I wear rag robes, but these other bhikkhus do not.' Because of wearing rag robes, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of wearing rag robes that qualities of greed, aversion, or delusion come to an end. Even if someone does not wear rag robes, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of wearing rag robes. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person eats only alms food. They reflect: 'I eat only alms food, but these other bhikkhus do not.' Because of eating only alms food, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of eating only alms food that qualities of greed, aversion, or delusion come to an end. Even if someone does not eat only alms food, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of eating only alms food. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person lives at the root of a tree. They reflect: 'I live at the root of a tree, but these other bhikkhus do not.' Because of living at the root of a tree, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of living at the root of a tree that qualities of greed, aversion, or delusion come to an end. Even if someone does not live at the root of a tree, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of living at the root of a tree. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person lives in a charnel ground. They reflect: 'I live in a charnel ground, but these other bhikkhus do not.' Because of living in a charnel ground, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of living in a charnel ground that qualities of greed, aversion, or delusion come to an end. Even if someone does not live in a charnel ground, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of living in a charnel ground. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person lives in the open air. They reflect: 'I live in the open air, but these other bhikkhus do not.' Because of living in the open air, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of living in the open air that qualities of greed, aversion, or delusion come to an end. Even if someone does not live in the open air, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of living in the open air. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person never lies down. They reflect: 'I never lie down, but these other bhikkhus do not.' Because of never lying down, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of never lying down that qualities of greed, aversion, or delusion come to an end. Even if someone is not someone who never lies down, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of never lying down. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person sleeps wherever a bed is set out. They reflect: 'I sleep wherever a bed is set out, but these other bhikkhus do not.' Because of sleeping wherever a bed is set out, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of sleeping wherever a bed is set out that qualities of greed, aversion, or delusion come to an end. Even if someone does not sleep wherever a bed is set out, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of sleeping wherever a bed is set out. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person eats in one sitting. They reflect: 'I eat in one sitting, but these other bhikkhus do not.' Because of eating in one sitting, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'It is not because of eating in one sitting that qualities of greed, aversion, or delusion come to an end. Even if someone does not eat in one sitting, if they practice in line with the Dhamma, practice properly, and live in line with the Dhamma, they are honored and praised for that.' Putting the practice first, they do not praise themselves or put others down because of eating in one sitting. Bhikkhus, this too is a quality of a good person.

Mental Themes and Formless Spheres

Furthermore, bhikkhus, a bad person, quite secluded from sensuality, secluded from unwholesome dhammas, enters and remains in the first mental theme, with thinking and pondering, with rejoicing and satisfaction born of seclusion. They reflect: 'I have attained the first mental theme, but these other bhikkhus have not.' Because of attaining the first mental theme, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'The Buddha has spoken of non-identification even with the attainment of the first mental theme. For whatever they think it is, it turns out otherwise.' Putting non-identification first, they do not praise themselves or put others down because of attaining the first mental theme. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person, with the subsiding of thinking and pondering, with inner clarity and singleness of mind, enters and remains in the second mental theme, without thinking and pondering, with rejoicing and satisfaction born of unification. They reflect: 'I have attained the second mental theme, but these other bhikkhus have not.' Because of attaining the second mental theme, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'The Buddha has spoken of non-identification even with the attainment of the second mental theme. For whatever they think it is, it turns out otherwise.' Putting non-identification first, they do not praise themselves or put others down because of attaining the second mental theme. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person, with the fading of rejoicing, remains in dynamic balance, remembering and clearly knowing, experiences ease in the body, and enters and remains in the third mental theme, of which the noble ones say: "One of dynamic balance and remembering stays at ease". They reflect: 'I have attained the third mental theme, but these other bhikkhus have not.' Because of attaining the third mental theme, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'The Buddha has spoken of non-identification even with the attainment of the third mental theme. For whatever they think it is, it turns out otherwise.' Putting non-identification first, they do not praise themselves or put others down because of attaining the third mental theme. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person, with the abandoning of ease and discomfort, and with the earlier ending of gladness and sadness, enters and remains in the fourth mental theme, without discomfort and without ease, purified by dynamic balance and remembering. They reflect: 'I have attained the fourth mental theme, but these other bhikkhus have not.' Because of attaining the fourth mental theme, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'The Buddha has spoken of non-identification even with the attainment of the fourth mental theme. For whatever they think it is, it turns out otherwise.' Putting non-identification first, they do not praise themselves or put others down because of attaining the fourth mental theme. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person, with the complete transcending of recognitions of form, with the passing away of recognitions of resistance, with non-attention to recognitions of diversity, aware that "space is boundless," enters and remains in the sphere of boundless space. They reflect: 'I have attained the sphere of boundless space, but these other bhikkhus have not.' Because of attaining the sphere of boundless space, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'The Buddha has spoken of non-identification even with the attainment of the sphere of boundless space. For whatever they think it is, it turns out otherwise.' Putting non-identification first, they do not praise themselves or put others down because of attaining the sphere of boundless space. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person, going completely beyond the sphere of boundless space, aware that "knowing is boundless," enters and remains in the sphere of boundless knowing. They reflect: 'I have attained the sphere of boundless knowing, but these other bhikkhus have not.' Because of attaining the sphere of boundless knowing, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'The Buddha has spoken of non-identification even with the attainment of the sphere of boundless knowing. For whatever they think it is, it turns out otherwise.' Putting non-identification first, they do not praise themselves or put others down because of attaining the sphere of boundless knowing. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person, going completely beyond the sphere of boundless knowing, aware that "there is nothing at all," enters and remains in the sphere of nothingness. They reflect: 'I have attained the sphere of nothingness, but these other bhikkhus have not.' Because of attaining the sphere of nothingness, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'The Buddha has spoken of non-identification even with the attainment of the sphere of nothingness. For whatever they think it is, it turns out otherwise.' Putting non-identification first, they do not praise themselves or put others down because of attaining the sphere of nothingness. Bhikkhus, this too is a quality of a good person.

Furthermore, bhikkhus, a bad person, going completely beyond the sphere of nothingness, enters and remains in the sphere of neither-recognition-nor-non-recognition. They reflect: 'I have attained the sphere of neither-recognition-nor-non-recognition, but these other bhikkhus have not.' Because of attaining the sphere of neither-recognition-nor-non-recognition, they praise themselves and put others down. Bhikkhus, this too is a quality of a bad person.

But a good person reflects: 'The Buddha has spoken of non-identification even with the attainment of the sphere of neither-recognition-nor-non-recognition. For whatever they think it is, it turns out otherwise.' Putting non-identification first, they do not praise themselves or put others down because of attaining the sphere of neither-recognition-nor-non-recognition. Bhikkhus, this too is a quality of a good person.

Beyond All Conceiving

Furthermore, bhikkhus, a good person, going completely beyond the sphere of neither-recognition-nor-non-recognition, enters and remains in the cessation of recognition and felt experience. When they see this with discernment, their outflows are exhausted.

This bhikkhu does not think of anything, anywhere, or in any way."

That is what the Buddha said. The bhikkhus were glad and welcomed what the Buddha had said.

The third discourse is finished.

Words used in this translation (30)
aversion
One of the three "roots" behind unwholesome action, alongside greed and delusion -- the pushback against what's unwanted or unpleasant.
Bhante
A respectful way of addressing a senior monastic, roughly "venerable sir." Left untranslated because English has no natural equivalent.
bhikkhu
A Buddhist monk -- someone who has left household life to practise full time. Left untranslated because "monk" carries centuries of unrelated European associations.
bhikkhus
Buddhist monks -- those who have left household life to practise full time. The Buddha's usual way of addressing the assembly, roughly "friends" in force.
body
The physical body, as distinct from speech and the mental side of experience.
born of seclusion
Coming from having stepped away from busyness and distraction, rather than from anything acquired.
cessation
The ending of dissatisfaction and its causes: what practice is finally for. Elsewhere on this site the same idea appears as "quenching". Both render the same Pali word, "nirodha", in different sentences.
clarity
This project's rendering of "amoha," literally "non-delusion" -- seeing without the confusion and distortion that drive harmful action.
clearly knowing
Acting while plainly aware of what you are doing.
delusion
One of the three "roots" behind unwholesome action, alongside greed and aversion -- the confusion that keeps you from seeing what's actually happening.
Dhamma
The Buddha's teaching taken as a whole -- both what he taught and the way things actually are, which the teaching describes.
dynamic balance
This project's rendering of "upekkhā" (often translated "equanimity") -- a steadiness that stays engaged rather than checking out, distinct from indifference.
fading
The fading away of attraction and investment in experience, as passion cools.
felt experience
This project's rendering of "vedanā", often translated "feeling". It is the immediate pleasant, painful, or mixed tone of an experience, before any story we build on top of it.
form
This project's rendering of "rūpa" -- the physical, material aspect of experience, one of the five heaps.
gladness
This project's rendering of "muditā", often translated "sympathetic joy". It means being truly glad at someone else's good fortune. You cultivate it as a practice; you do not assume it comes naturally.
greed
One of the three "roots" behind unwholesome action, alongside aversion and delusion -- the acquisitive pull toward what looks satisfying.
knowing
This project's rendering of "viññāṇa" (often translated "consciousness") -- bare awareness of an object through one of the senses or the mind.
mental theme
This project's rendering of "jhāna" -- a single theme the mind rests on and holds steadily. Described in a sequence of four, each calmer than the last. Most translations leave the word in Pāli.
outflows
This project's rendering of "āsavā" -- deep-running habits that keep seeping out and driving behaviour, classically sensuality, becoming, and ignorance. Often translated "taints" or "defilements."
recognition
This project's rendering of "saññā" (often translated "perception") -- the mind's act of identifying and labeling what it encounters.
rejoicing
This project's rendering of "pīti" (often translated "rapture") -- the bright, uplifted gladness that shows up when practice is going well.
remembering
This project's rendering of "sati". It means actively keeping what matters in mind and coming back to it when you lose it. It is not bare attention to whatever happens to be present.
resistance
A reflexive pushing-away from what's unwanted, arising automatically in response to unpleasant feeling.
singleness of mind
The mind become single and undivided as thinking and pondering settle in the second mental theme. Kept distinct from unification of mind (samādhi).
sphere of boundless knowing
A deep meditative state in which awareness rests on knowing itself without limit.
sphere of boundless space
A deep meditative state in which awareness rests on space without limit.
sphere of nothingness
A deep meditative state in which awareness rests on there being nothing at all to take up.
unification
Short for unification of mind (samādhi) inside a longer phrase, such as "born of unification" or "the faculty of unification."
unwholesome
This project's rendering of "akusala". Roughly: mentally and ethically harmful. It is blameworthy, leads to harm, and people with good judgment criticize it.
Source and corrections