4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN 113    🔝
 MN 113 – MN 113 Sap-purisa: good person
    MN 113.1 - (gone forth from an eminent family)
    MN 113.2 - (-4 gone forth from an extremely wealthy family, unlike these other monks)
    MN 113.5 - (I’m well-known and famous. These other monks are obscure)
    MN 113.6 - (‘I receive robes, alms-food,… unlike these other monks)
    MN 113.7 - (Furthermore, take a bad person who is very learned …)
    MN 113.8 - (an expert in the texts on monastic training …)
    MN 113.9 - (a Dhamma teacher …)
    MN 113.10 - (who dwells in the wilderness …)
    MN 113.11 - (who is a rag robe wearer …)
    MN 113.12 - (who eats only alms-food …)
    MN 113.13 - (who stays at the root of a tree …)
    MN 113.14 - (-18 who stays in a charnel ground …)
    MN 113.19 - (‘I have attained the first jhāna, unlike these other monks.’)
    MN 113.20 - (-22 ‘I have attained second, third, fourth jhāna, unlike these other monks.’)
    MN 113.23 - (dimension of infinite space)
    MN 113.24 - (the dimension of infinite consciousness …)
    MN 113.25 - (the dimension of nothingness …)
    MN 113.26 - (the dimension of neither perception nor non-perception.)
    MN 113.27 - (conclusion: cessation of perception and feeling.)

detailed TOC

 MN 113 – MN 113 Sap-purisa: good person
    MN 113.1 - (gone forth from an eminent family)
    MN 113.2 - (-4 gone forth from an extremely wealthy family, unlike these other monks)
    MN 113.5 - (I’m well-known and famous. These other monks are obscure)
    MN 113.6 - (‘I receive robes, alms-food,… unlike these other monks)
    MN 113.7 - (Furthermore, take a bad person who is very learned …)
    MN 113.8 - (an expert in the texts on monastic training …)
    MN 113.9 - (a Dhamma teacher …)
    MN 113.10 - (who dwells in the wilderness …)
    MN 113.11 - (who is a rag robe wearer …)
    MN 113.12 - (who eats only alms-food …)
    MN 113.13 - (who stays at the root of a tree …)
    MN 113.14 - (-18 who stays in a charnel ground …)
    MN 113.19 - (‘I have attained the first jhāna, unlike these other monks.’)
    MN 113.20 - (-22 ‘I have attained second, third, fourth jhāna, unlike these other monks.’)
    MN 113.23 - (dimension of infinite space)
    MN 113.24 - (the dimension of infinite consciousness …)
    MN 113.25 - (the dimension of nothingness …)
    MN 113.26 - (the dimension of neither perception nor non-perception.)
    MN 113.27 - (conclusion: cessation of perception and feeling.)

113 – MN 113 Sap-purisa: good person



(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​
 So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ 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 monks:
“bhikkhavo”ti.
 “monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
 “Venerable sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:
“sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca.
 “monks, I will teach you the qualities of a good person and the qualities of a bad person.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
 Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
 “Yes, sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:

113.1 - (gone forth from an eminent family)


“Katamo ca, bhikkhave, asappurisadhammo?
 “And what is a quality of a bad person?
Idha, bhikkhave, asappuriso uccākulā pabbajito hoti.
 Take a bad person who has gone forth from an eminent family.
So iti paṭisañcikkhati:
 They reflect:
‘ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti.
 ‘I have gone forth from an eminent family, unlike these other monks.’
So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti.
 And they glorify themselves and put others down on account of that.
Ayaṃ, bhikkhave, asappurisadhammo.
 This is a quality of a bad person.

(good)


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
 A good person reflects:
‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ 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 pāsaṃso’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 paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti.
 Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their eminent family.
Ayaṃ, bhikkhave, sappurisadhammo. (1)
 This is a quality of a good person.

113.2 - (-4 gone forth from an extremely wealthy family, unlike these other monks)


Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti … pe …
 Furthermore, take a bad 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:
‘ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti.
 ‘I have gone forth from an extremely wealthy family, unlike these other monks.’
So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti.
 And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.
 This too is a quality of a bad person.

(good)


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
 A good person reflects:
‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ 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 pāsaṃso’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 paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti.
 Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their extremely wealthy family.
Ayampi, bhikkhave, sappurisadhammo. (2–4.)
 This too is a quality of a good person.

113.5 - (I’m well-known and famous. These other monks are obscure)


Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī.
 Furthermore, take a bad person who is well-known and famous.
So iti paṭisañcikkhati:
 They reflect:
‘ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti.
 ‘I’m well-known and famous. These other monks are obscure and insignificant.’
So tena ñattena attānukkaṃseti, paraṃ vambheti.
 And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.
 This too is a quality of a bad person.

(good)


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
 A good person reflects:
‘na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ 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 pāsaṃso’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 paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti.
 Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their fame.
Ayampi, bhikkhave, sappurisadhammo. (5)
 This too is a quality of a good person.

113.6 - (‘I receive robes, alms-food,… unlike these other monks)


Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
 Furthermore, take a bad person who receives robes, alms-food, lodgings, and medicines and supplies for the sick.
So iti paṭisañcikkhati:
 They reflect:
‘ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
 ‘I receive robes, alms-food, lodgings, and medicines and supplies for the sick, unlike these other monks.’
So tena lābhena attānukkaṃseti, paraṃ vambheti.
 And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.
 This too is a quality of a bad person.

(good)


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
 A good person reflects:
‘na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ 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 cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ;
 Even if someone doesn’t receive robes, alms-food, lodgings, and medicines and supplies for the sick,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’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 paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti.
 Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their material possessions.
Ayampi, bhikkhave, sappurisadhammo. (6)
 This too is a quality of a good person.

113.7 - (Furthermore, take a bad person who is very learned …)


Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti.
 Furthermore, take a bad person who is very learned …
So iti paṭisañcikkhati:
‘ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti.
So tena bāhusaccena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi bahussuto hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (7)

113.8 - (an expert in the texts on monastic training …)


Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti.
 an expert in the texts on monastic training …
So iti paṭisañcikkhati:
‘ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti.
So tena vinayadharattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi vinayadharo hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (8)

113.9 - (a Dhamma teacher …)


Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti.
 a Dhamma teacher …
So iti paṭisañcikkhati:
‘ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti.
So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi dhammakathiko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (9)

113.10 - (who dwells in the wilderness …)


Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti.
 who dwells in the wilderness …
So iti paṭisañcikkhati:
‘ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti.
So tena āraññikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi āraññiko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (10)

113.11 - (who is a rag robe wearer …)


Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti.
 who is a rag robe wearer …
So iti paṭisañcikkhati:
‘ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā’ti.
So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi paṃsukūliko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (11)

113.12 - (who eats only alms-food …)


Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti.
 who eats only alms-food …
So iti paṭisañcikkhati:
‘ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti.
So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi piṇḍapātiko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (12)

113.13 - (who stays at the root of a tree …)


Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti.
 who stays at the root of a tree …
So iti paṭisañcikkhati:
‘ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti.
So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi rukkhamūliko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (13)

113.14 - (-18 who stays in a charnel ground …)


Puna caparaṃ, 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:
‘ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti.
 ‘I eat in one sitting per day, unlike these other monks.’
So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti.
 And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.
 This too is a quality of a bad person.

(good)


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
 A good person reflects:
‘na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ 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 pāsaṃso’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 paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti.
 Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their eating in one sitting per day.
Ayampi, bhikkhave, sappurisadhammo. (14–18.)
 This too is a quality of a good person.

113.19 - (‘I have attained the first jhāna, unlike these other monks.’)


Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
 Furthermore, take a bad person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So iti paṭisañcikkhati:
 They reflect:
‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti.
 ‘I have attained the first jhāna, unlike these other monks.’
So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti.
 And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.
 This too is a quality of a bad person.

(good)


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
 A good person reflects:
‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
 ‘The Buddha has spoken of not identifying even with the attainment of the first jhāna.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
 For however they conceive it, it turns out to be something else.’
So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
 Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the first jhāna.
Ayampi, bhikkhave, sappurisadhammo. (19)
 This too is a quality of a good person.

113.20 - (-22 ‘I have attained second, third, fourth jhāna, unlike these other monks.’)


Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …
 Furthermore, take a bad person who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna …
tatiyaṃ jhānaṃ …
 third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.
 fourth jhāna.
So iti paṭisañcikkhati:
 They reflect:
‘ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti.
 ‘I have attained the fourth jhāna, unlike these other monks.’
So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti.
 And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.
 This too is a quality of a bad person.

(good)


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
 A good person reflects:
‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
 ‘The Buddha has spoken of not identifying even with the attainment of the fourth jhāna.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
 For however they conceive it, it turns out to be something else.’
So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
 Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the fourth jhāna.
Ayampi, bhikkhave, sappurisadhammo. (20–22.)
 This too is a quality of a good person.

113.23 - (dimension of infinite space)


Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ 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:
‘ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti.
So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (23)

113.24 - (the dimension of infinite consciousness …)


Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.
 the dimension of infinite consciousness …
So iti paṭisañcikkhati:
‘ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti.
So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (24)

113.25 - (the dimension of nothingness …)


Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
 the dimension of nothingness …
So iti paṭisañcikkhati:
‘ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti.
So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (25)

113.26 - (the dimension of neither perception nor non-perception.)


Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
 the dimension of neither perception nor non-perception.
So iti paṭisañcikkhati:
 They reflect:
‘ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti.
 ‘I have attained the dimension of neither perception nor non-perception, unlike these other monks.’
So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
 And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.
 This too is a quality of a bad person.

(good)


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
 A good person reflects:
‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
 ‘The Buddha has spoken of not identifying even with the attainment of the dimension of neither perception nor non-perception.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
 For however they conceive it, it turns out to be something else.’
So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
 Keeping only non-identification close to their heart, 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. (26)
 This too is a quality of a good person.

113.27 - (conclusion: cessation of perception and feeling.)


Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
 Furthermore, take a good 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.
Ayaṃ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti. (27)
 This is a monk who does not conceive anything, does not conceive regarding anything, does not conceive with anything.”
Idamavoca bhagavā.
 That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
 Satisfied, the monks were happy with what the Buddha said.


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