Sappurisasutta

Majjhima Nikāya 113

A True Person · Translation: Bhikkhu Sujato, SuttaCentral

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Puna caparaṁ, bhikkhave, asappuriso sosāniko hoti …pe…
abbhokāsiko hoti …
nesajjiko hoti …pe…
yathāsanthatiko hoti …pe…
ekāsaniko hoti.
So iti paṭisañcikkhati:
‘ahaṁ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti.
So tena ekāsanikattena attānukkaṁseti, paraṁ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho ekāsanikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
No cepi ekāsaniko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
So paṭipadaṁyeva antaraṁ karitvā tena ekāsanikattena nevattānukkaṁseti, na paraṁ vambheti.
Ayampi, bhikkhave, sappurisadhammo.

who stays in a charnel ground … who stays in the open air … who never lies down … who sleeps wherever they lay their mat … who eats in one sitting per day. They reflect: ‘I eat in one sitting per day, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘It’s not because of eating in one sitting per day that thoughts of greed, hate, or delusion come to an end. Even if someone eats in more than one sitting per day, 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.’ Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their eating in one sitting per day. 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.
So iti paṭisañcikkhati:
‘ahaṁ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti.
So tāya paṭhamajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṁ hoti aññathā’ti.
So atammayataññeva antaraṁ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Ayampi, bhikkhave, sappurisadhammo.

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. They reflect: ‘I have attained the first absorption, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the first absorption. For however they imagine it, it turns out to be something else.’ 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. 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…
tatiyaṁ jhānaṁ …
catutthaṁ jhānaṁ upasampajja viharati.
So iti paṭisañcikkhati:
‘ahaṁ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti.
So tāya catutthajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṁ hoti aññathā’ti.
So atammayataññeva antaraṁ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Ayampi, bhikkhave, sappurisadhammo.

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 … third absorption … fourth absorption. They reflect: ‘I have attained the fourth absorption, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the fourth absorption. For however they imagine it, it turns out to be something else.’ 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. 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.
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.

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 …

Puna caparaṁ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
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.

the dimension of infinite consciousness …

Puna caparaṁ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
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.

the dimension of nothingness …

Puna caparaṁ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
So iti paṭisañcikkhati:
‘ahaṁ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti.
So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṁ hoti aññathā’ti.
So atammayataññeva antaraṁ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Ayampi, bhikkhave, sappurisadhammo.

the dimension of neither perception nor non-perception. They reflect: ‘I have attained the dimension of neither perception nor non-perception, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the dimension of neither perception nor non-perception. For however they imagine it, it turns out to be something else.’ 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. 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.
Ayaṁ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti.
Idamavoca bhagavā.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Sappurisasuttaṁ niṭṭhitaṁ tatiyaṁ.

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. This is a mendicant who does not conceive with anything, does not conceive regarding anything, does not conceive through anything.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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