3.
The Discourse on the Good Person
105. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "I will teach you, monks, the qualities of a good person and the qualities of a bad person. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, are the qualities of a bad person? Here, monks, a bad person has gone forth from a noble family. He considers thus: 'I have gone forth from a noble family, but these other monks have not gone forth from a noble family.' He, by that noble birth, exalts himself and scoffs at others. This, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by noble birth that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one has not gone forth from a noble family; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that noble birth neither exalts himself nor scoffs at others. This, monks, is a quality of a good person.
"Furthermore, monks, a bad person has gone forth from a great family... etc... has gone forth from a wealthy family... etc... has gone forth from a family of eminent wealth. He considers thus: 'I have gone forth from a family of eminent wealth, but these other monks have not gone forth from a family of eminent wealth.' He, by that eminent wealth, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by eminent wealth that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one has not gone forth from a family of eminent wealth; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that eminent wealth neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
106. "Furthermore, monks, a bad person is well-known and famous. He considers thus: 'I am well-known and famous, but these other monks are unknown, of little influence.' He, by that renown, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by renown that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not well-known and famous; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that renown neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He considers thus: 'I am an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, but these other monks are not obtainers of the requisites of robes, almsfood, lodging and medicine for the sick.' He, by that material gain, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by material gain that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that material gain neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person is very learned. He considers thus: 'I am very learned, but these other monks are not very learned.' He, by that great learning, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by great learning that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not very learned; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that great learning neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person is an expert in monastic discipline. He considers thus: 'I am an expert in monastic discipline, but these other monks are not experts in monastic discipline.' He, by that expertise in monastic discipline, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by expertise in monastic discipline that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not an expert in monastic discipline; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that expertise in monastic discipline neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person is one who preaches the Teaching. He considers thus: 'I am one who preaches the Teaching, but these other monks are not ones who preach the Teaching.' He, by that being one who preaches the Teaching, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by being one who preaches the Teaching that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not one who preaches the Teaching; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that being one who preaches the Teaching neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
107. "Furthermore, monks, a bad person is a forest-dweller. He considers thus: 'I am indeed a forest-dweller, but these other monks are not forest-dwellers.' He, by that being a forest-dweller, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by being a forest-dweller that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not a forest-dweller; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that being a forest-dweller neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person is a wearer of rag-robes. He considers thus: 'I am indeed a wearer of rag-robes, but these other monks are not wearers of rag-robes.' He, by that being a wearer of rag-robes, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by being a wearer of rag-robes that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not a wearer of rag-robes; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that being a wearer of rag-robes neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person is an almsfood eater. He considers thus: 'I am indeed an almsfood eater, but these other monks are not almsfood eaters.' He, by that being an almsfood eater, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by being an almsfood eater that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not an almsfood eater; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that being an almsfood eater neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person is a tree-root dweller. He considers thus: 'I am indeed a tree-root dweller, but these other monks are not tree-root dwellers.' He, by that tree-root dwelling, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by tree-root dwelling that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not a tree-root dweller; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that tree-root dwelling neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person is a cemetery dweller... etc... is an open-air dweller... is a sitter... is one who accepts any seat offered... is a one-session eater. He considers thus: 'I am indeed a one-session eater, but these other monks are not one-session eaters.' He, by that one-session eating, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by one-session eating that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not a one-session eater; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that one-session eating neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
108. "Furthermore, monks, a bad person, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He considers thus: 'I am an obtainer of the attainment of the first meditative absorption, but these other monks are not obtainers of the attainment of the first meditative absorption.' He, by that attainment of the first meditative absorption, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the first meditative absorption has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the first meditative absorption neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person, with the subsiding of applied and sustained thought, enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration... etc... the third meditative absorption... he enters and dwells in the fourth meditative absorption. He considers thus: 'I am an obtainer of the attainment of the fourth meditative absorption, but these other monks are not obtainers of the attainment of the fourth meditative absorption.' He, by that attainment of the fourth meditative absorption, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the fourth meditative absorption has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the fourth meditative absorption neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' enters and dwells in the plane of infinite space. He considers thus: 'I am an obtainer of the attainment of the plane of infinite space, but these other monks are not obtainers of the attainment of the plane of infinite space.' He, by that attainment of the plane of infinite space, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the plane of infinite space has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the plane of infinite space neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' enters and dwells in the plane of infinite consciousness. He considers thus: 'I am an obtainer of the attainment of the plane of infinite consciousness, but these other monks are not obtainers of the attainment of the plane of infinite consciousness.' He, by that attainment of the plane of infinite consciousness, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the plane of infinite consciousness has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the plane of infinite consciousness neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' enters and dwells in the plane of nothingness. He considers thus: 'I am an obtainer of the attainment of the plane of nothingness, but these other monks are not obtainers of the attainment of the plane of nothingness.' He, by that attainment of the plane of nothingness, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the plane of nothingness has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the plane of nothingness neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a bad person, with the complete transcendence of the plane of nothingness, enters and dwells in the plane of neither-perception-nor-non-perception. He considers thus: 'I am an obtainer of the attainment of the plane of neither-perception-nor-non-perception, but these other monks are not obtainers of the attainment of the plane of neither-perception-nor-non-perception.' He, by that attainment of the plane of neither-perception-nor-non-perception, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the plane of neither-perception-nor-non-perception has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the plane of neither-perception-nor-non-perception neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.
"Furthermore, monks, a good person, with the complete transcendence of the plane of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his mental corruptions are completely eliminated. This, monks, is a monk who does not imagine anything, does not imagine anywhere, does not imagine by means of anything."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Good Person is concluded as third.