English
The practice of a good person. “Furthermore, monks, an ignoble person, having gone forth from a great family… [to be expanded as in the case of a high-class person] …having gone forth from a family of great wealth… …having gone forth from a family of abundant wealth. He reflects thus: ‘I have gone forth from a family of abundant wealth, but these other monks have not gone forth from a family of abundant wealth.’ He exalts himself and disparages others because of that abundant wealth. This, monks, is also the practice of an ignoble person. But a good person, monks, reflects thus: ‘It is not by abundant wealth that states of greed are destroyed, or states of hatred are destroyed, or states of delusion are destroyed. Even if one has not gone forth from a family of abundant wealth, but is practicing in accordance with the Dhamma, practicing properly, living in conformity with the Dhamma, he is worthy of honor there, he is worthy of praise there.’ So, making the practice itself the distinction, he neither exalts himself nor disparages others because of that abundant wealth. This, monks, is also the practice of a good person. 106. “Furthermore, monks, an ignoble person is well-known and famous. He reflects thus: ‘I am well-known and famous, but these other monks are little known and of little influence.’ He exalts himself and disparages others because of that renown. This, monks, is also the practice of an ignoble person. But a good person, monks, reflects thus: ‘It is not by renown that states of greed are destroyed, or states of hatred are destroyed, or states of delusion are destroyed. Even if one is not well-known and famous, but is practicing in accordance with the Dhamma, practicing properly, living in conformity with the Dhamma, he is worthy of honor there, he is worthy of praise there.’ So, making the practice itself the distinction, he neither exalts himself nor disparages others because of that renown. This, monks, is also the practice of a good person. “Furthermore, b Bhikkhus, the ignoble person is one who obtains robes, almsfood, lodgings, and medicines for the sick. He reflects thus: 'I am one who obtains robes, almsfood, lodgings, and medicines for the sick, but these other bhikkhus do not obtain robes, almsfood, lodgings, and medicines for the sick.' He, by that gain, praises himself, disparages others. This too, bhikkhus, is a quality of the ignoble person. But the noble person, bhikkhus, reflects thus: 'Not by gain do qualities of greed perish, or qualities of hatred perish, or qualities of delusion perish. Even if one does not obtain robes, almsfood, lodgings, and medicines for the sick; but if one is practicing in accordance with the Dhamma, practicing properly, living in accordance with the Dhamma, that one is worthy of respect there, that one is worthy of praise there.' He, making practice itself the distinction, by that gain, neither praises himself, nor disparages others. This too, bhikkhus, is a quality of the noble person. Furthermore, bhikkhus, the ignoble person is learned. He reflects thus: 'I am learned, but these other bhikkhus are not learned.' He, by that learning, praises himself, disparages others. This too, bhikkhus, is a quality of the ignoble person. But the noble person, bhikkhus, reflects thus: 'Not by learning do qualities of greed perish, or qualities of hatred perish, or qualities of delusion perish. Even if one is not learned; but if one is practicing in accordance with the Dhamma, practicing properly, living in accordance with the Dhamma, that one is worthy of respect there, that one is worthy of praise there.' He, making practice itself the distinction, by that learning, neither praises himself, nor disparages others. This too, bhikkhus, is a quality of the noble person. Furthermore, bhikkhus, the ignoble person is a master of the Vinaya. He reflects thus: reflects – ‘I am indeed a disciplinarian, but these other monks are not disciplinarians.’ He, by that being a disciplinarian, exalts himself, and disparages others. This, monks, is a quality of a bad person. But a good person, monks, reflects thus – ‘Not indeed by being a disciplinarian do qualities of greed perish, or qualities of hatred perish, or qualities of delusion perish. Even if one is not a disciplinarian; but if one is practicing in accordance with the Dhamma, practicing properly, living in accordance with the Dhamma, that one is worthy of respect, that one is worthy of praise.’ He, making practice itself the distinction, by that being a disciplinarian, neither exalts himself, nor disparages others. This, monks, is a quality of a good person. Again, further, monks, a bad person is a Dhamma speaker. He reflects thus – ‘I am indeed a Dhamma speaker, but these other monks are not Dhamma speakers.’ He, by that being a Dhamma speaker, exalts himself, and disparages others. This, monks, is a quality of a bad person. But a good person, monks, reflects thus – ‘Not indeed by being a Dhamma speaker do qualities of greed perish, or qualities of hatred perish, or qualities of delusion perish. Even if one is not a Dhamma speaker; but if one is practicing in accordance with the Dhamma, practicing properly, living in accordance with the Dhamma, that one is worthy of respect, that one is worthy of praise.’ He, making practice itself the distinction, by that being a Dhamma speaker, neither exalts himself, nor disparages others. This, monks, is a quality of a good person. 107. Again, further, monks, a bad person is a forest dweller. He reflects 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 disparages others. This, monks, is a quality of a bad person. But a good person, monks, reflects thus – reflects thus: ‘Not by being a forest dweller do states of greed perish, do states of hatred perish, do states of delusion perish. Even if one is not a forest dweller, but is one who practices according to the Dhamma, who practices rightly, who lives in accordance with the Dhamma, that one is worthy of honor there, that one is worthy of praise there.’ So, making practice the essential thing, by that forest dwelling he neither exalts himself nor disparages others. This too, monks, is a quality of a good person. Again, monks, an ignoble person is a rag-robe wearer. He reflects thus: ‘I am a rag-robe wearer, but these other monks are not rag-robe wearers.’ So, by being a rag-robe wearer, he exalts himself, he disparages others. This too, monks, is a quality of an ignoble person. But a good person, monks, reflects thus: ‘Not by being a rag-robe wearer do states of greed perish, do states of hatred perish, do states of delusion perish. Even if one is not a rag-robe wearer, but is one who practices according to the Dhamma, who practices rightly, who lives in accordance with the Dhamma, that one is worthy of honor there, that one is worthy of praise there.’ So, making practice the essential thing, by that rag-robe wearing he neither exalts himself nor disparages others. This too, monks, is a quality of a good person. Again, monks, an ignoble person is an alms-food eater. He reflects thus: ‘I am an alms-food eater, but these other monks are not alms-food eaters.’ So, by being an alms-food eater, he exalts himself, he disparages others. This too, monks, is a quality of an ignoble person. But a good person, monks, reflects thus: ‘Not by being an alms-food eater do states of greed perish, do states of hatred perish, do states of delusion perish. Even if one is not an alms-food eater, but is one who practices according to the Dhamma, who practices rightly, practicing in accordance with the Dhamma, he is to be honored there, he is to be praised there. He, making the practice itself the essential thing, by that practice of alms-gathering, does not praise himself, nor disparage others. This too, monks, is a quality of a good person. Again, further, monks, a bad person is a tree-dweller. He reflects thus: ‘I am indeed a tree-dweller, but these other monks are not tree-dwellers.’ He, by that practice of tree-dwelling, praises himself, disparages others. This too, monks, is a quality of a bad person. But a good person, monks, reflects thus: ‘It is not by tree-dwelling that states of greed perish, or states of hatred perish, or states of delusion perish. Even if one is not a tree-dweller; but if one is practicing in accordance with the Dhamma, practicing correctly, living in accordance with the Dhamma, he is to be honored there, he is to be praised there.’ He, making the practice itself the essential thing, by that practice of tree-dwelling, does not praise himself, nor disparage others. This too, monks, is a quality of a good person. Again, further, monks, a bad person is a charnel-ground dweller... an open-air dweller... a sitter... one who accepts whatever seat is offered... a one-meal-a-day eater. He reflects thus: ‘I am indeed a one-meal-a-day eater, but these other monks are not one-meal-a-day eaters.’ He, by that practice of one meal a day, praises himself, disparages others. This too, monks, is a quality of a bad person. But a good person, monks, reflects thus: ‘It is not by eating one meal a day that states of greed perish, or states of hatred perish, or states of delusion perish. Even if one is not a one-meal-a-day eater; but if one is practicing in accordance with the Dhamma, practicing correctly, living in accordance with the Dhamma, he is to be honored there, he is to be praised there.’ He, making the practice itself the essential thing, by that practice of one meal a day, does not praise himself, nor disparage others. This is a quality of a good person. 108. Again, bhikkhus, an ignoble person, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, with rapture and pleasure.