A Person of Integrity (sappurisa) and no Integrity (asappurisa) in Theravada Buddhism

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A Person of Integrity (sappurisa) and no Integrity (asappurisa)

In Theravada Buddhism

By Dr. Ari Ubeysekara

Introduction

Lord Gautama Buddha who lived and preached in India during the 6th and 5th century BC, delivered a vast number of discourses during the ministry of forty five years from enlightenment to passing away at the age of eighty years. In some of those discourses that are recorded in the collection of the Buddha’s discourses (sutta pitaka) in the Theravada Pali Canon (tripitaka), the Buddha has divided the human beings into many categories based on different criteria. In one categorisation, the Buddha has described the two groups of persons of integrity (sappurisa) and the persons of no integrity (asappurisa). In many discourses, the Buddha has also described the qualities of a spiritual friend (kalyana mitta) and the value of associating with them during one’s spiritual journey.

There are certain similarities in the description of a person of integrity and a spiritual friend but, the intention here is to describe some instances wherein the Buddha has specifically referred to the person of integrity (sappurisa) and the person of no integrity (asappurisa). The Pali word “sappurisa” has been translated as a good person, worthy person, true person, virtuous person, superior person or a person of integrity, and the word “asappurisa” as a bad person, unworthy person, false person, un-virtuous person, inferior person or a person of no integrity.

In the Cula Punnama sutta of the Majjhima Nikaya (collection of the Buddha’s middle length discourses), while residing at the Pubbarama monastery in Savatti, the Buddha first stated to the assembly of monks that a person of no integrity (asappurisa) will not be to able identify whether another person is a person of no integrity or a person of integrity (sappurisa). Then the Buddha described eight characteristics of a person of no integrity as follows;

“Monks, a person of no integrity is possessed of qualities of no integrity; he associates with a person of no integrity, he thinks as a person of no integrity, he counsels as a person of no integrity, he speaks as a person of no integrity, he acts as a person of no integrity, he holds views as a person of no integrity, he gives gifts as a person of no integrity”.

  1. The qualities of no integrity are: One lacks faith in the Buddha, lacks shame in immoral actions, lacks fear in immoral actions, unlearned, lazy, lacks mindfulness and wisdom.
  2. A person of no integrity has as friends and companions, those recluses and brahmins, who possess the same qualities of a person of no integrity.
  3. A person of no integrity thinks to his own detriment, to the detriment of others and to the detriment of both.
  4. A person of no integrity counsels to his own detriment, to the detriment of others and to the detriment of both.
  5. A person of no integrity speaks false speech, malicious speech, harsh speech and idle chatter.
  6. A person of no integrity kills living beings, takes what is not given and engages in sexual misconduct.
  7. A person of no integrity holds views like these: There is nothing given, nothing offered, nothing sacrificed, no fruit or result of good or bad actions, there is no this world, no other world, there is no mother, no father, no spontaneously reborn beings, no good and virtuous recluses or brahmins in the world who have realised for themselves through direct knowledge and proclaim this world and the other world.
  8. A person of no integrity gives a gift with no proper attention, gives it not with his own hands, gives it with no respect, gives it as if throwing it away, gives it with the view that nothing will come of it.

In the latter part of the Cula Punnama sutta, having stated that a person of integrity is able to identify another as a person of no integrity or as a person of integrity, the Buddha has described the characteristics of a person of integrity which are exactly the opposite of those of a person of no integrity.

“Monks, a person of integrity is possessed of qualities of integrity; he associates with a person of integrity, he thinks as a person of integrity, he counsels as a person of integrity, he speaks as a person of integrity, he acts as a person of integrity, he holds views as a person of integrity, he gives gifts as a person of integrity”.

  1. The qualities of integrity are: One has faith in the Buddha, has shame in immoral actions, has fear in immoral actions, learned, energetic, has mindfulness and wisdom.
  2. A person of integrity has as friends and companions, those recluses and brahmins, who possess the same qualities of a person of integrity.
  3. A person of integrity does not think to his own detriment, to the detriment of others or to the detriment of both.
  4. A person of integrity does not counsel to his own detriment, to the detriment of others or to the detriment of both.
  5. A person of integrity abstains from false speech, abstains from malicious speech, abstains from harsh speech, abstains from idle chatter.
  6. A person of integrity abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct.
  7. A person of integrity holds views like these: There is what is given, what is offered, what is sacrificed, there is fruit or result of good or bad actions, there is this world, there is other world, there is mother, there is father, there are spontaneously reborn beings, there are good and virtuous recluses or brahmins in the world who have realised for themselves through direct knowledge and proclaim this world and the other world.
  8. A person of integrity gives a gift with proper attention, gives it with his own hands, gives it with respect, gives it not as if throwing it away, gives it with the view that something will come of it.

Finally, the Buddha has stated that on the breakup of the body, a person of no integrity will be reborn in the destination of persons of no integrity which is the hell or the animal world, while a person of integrity will be reborn in the destination of the persons of integrity which is among the gods or greatness among the human beings (1).

In the Sappurisa sutta of the Majjhima Nikaya, the Buddha has stated the qualities of a person of no integrity and a person of integrity in relation to those who have gone forth from the householder’s life and had become monks. A person who has gone forth may reflect on the following grounds in relation to oneself and put down others;

“A person who has gone forth from an eminent family, a great family, a wealthy family, or an extremely wealthy family, a person who is well known and famous, a person who receives robes, alms food, lodging, and medicines, a person who is well learned, an expert on monastic training,  an able teacher of the doctrine, one who lives in the forest, wears rag robes, eats only alms food, stays at the root of a tree, in a charnel ground or in the open air, never lies down, sleeps wherever one lays his mat, eats only one meal a day, attains the first Jhana, second Jhana, third Jhana, fourth Jhana, the sphere of infinite space, infinite consciousness, nothingness, sphere of neither perception nor non-perception or the cessation of perception and feeling”.

In the above statement, living in the forest, wearing rag robes, eating only alms food, staying at the root of a tree, in a charnel ground or in the open air, never lying down, sleeping wherever one lays his mat and eating only one meal a day are certain austere practices that are practised by certain Buddhist monks which are optional and not compulsory for all monks. The first Jhana, second Jhana, third Jhana, fourth Jhana, the sphere of infinite space, infinite consciousness, nothingness, sphere of neither perception nor non-perception or the cessation of perception and feeling are the deep mental absorptions (Jhana) attained through meditation.

A person of integrity will not glorify oneself on those grounds and put down others. He believes defilements such as greed, hatred and delusion can be eradicated only by cultivating the path of liberation in a proper way irrespective of any of those grounds. So, he will honour and praise whoever practises the path properly without glorifying himself or disparaging others due to any of those grounds (2).

In the Sikkhapada sutta of the Anguttara Nikaya (collection of the Buddha’s numerical discourses), the Buddha has used the criterion of the observation of the five precepts (panchasila) to distinguish a person of no integrity from a person of integrity. A person of no integrity engages in killing living beings (panatipatha), stealing (adinnadana), sexual misconduct (kamesu miccacara), false speech (musavada) and consumption of alcohol and other intoxicants (surameraya-majjapama-datthana). One who not only engages in these five unwholesome actions, but encourages others to engage in them is described as a person worse than a person of no integrity. A person of integrity abstains from those five unwholesome actions while a person who is better than a person of integrity encourages others to abstain from the same five unwholesome actions (3).

In the Sappurisa dhamma sutta of the Anguttara Nikaya, the Buddha has described the ten unwholesome actions and the ten wholesome actions as the qualities of a person of no integrity and a person of integrity. The ten unwholesome actions are;

  1. Killing any living beings
  2. Stealing
  3. Sexual misconduct
  4. False speech
  5. Slanderous speech
  6. Harsh speech
  7. Idle chattering
  8. Covetousness or greed
  9. Ill-will
  10. Wrong view

One who commits the above unwholesome actions can be described as a person of no integrity and one who abstains from them is a person of integrity. The Buddha’s advice is to keep away from those who commit them and to associate with those who abstain from them (4).

In another Sappurisa sutta of the Anguttara Nikaya, the Buddha has described the differences between a person of no integrity and a person of integrity in terms of their inclination to describe the good and bad qualities of themselves and others. The Buddha has first described the four qualities of a person of no integrity.

  1. Even when not asked, he will reveal the bad qualities of another person. When asked, he will describe the bad qualities of another person fully and in much detail.
  2. Even when asked, he will not reveal the good qualities of another person. When pressed hard, he will describe the good qualities not fully and not in detail. He may even omit and hold back some good qualities.
  3. Even when asked, he will not reveal his own bad qualities. When pressed hard, he will describe them not fully and not in detail. He may even omit and hold back some bad qualities.
  4. Even when not asked, he will reveal his good qualities. When asked, he will describe his good qualities fully and in detail without omitting or holding back.

The four qualities of a person of integrity are:

  1. Even when asked, he will not reveal bad qualities of another person. When not asked he will certainly not reveal them. When pressed hard, he will describe the bad qualities not fully and not in detail. He may even omit and hold back some bad qualities.
  2. Even when not asked, he will reveal the good qualities of another person. When asked, he will describe the good qualities of another person fully and in much detail without omitting or holding back.
  3. Even when not asked, he will reveal his bad qualities. When asked he will certainly reveal them. When pressed hard, he will describe his bad qualities fully and in detail without omitting or holding back.
  4. Even when asked, he will not reveal his good qualities. When not asked, he will certainly not reveal them. When pressed hard, he will describe his good qualities not fully and not in detail. He may even omit and hold back some good qualities. (5)

In the Sappurisadana sutta of the Anguttara Nikaya, the Buddha has described five positive qualities associated with an act of giving by a person of integrity and the positive consequences resulting from that act of giving.

  1. He gives with faith (saddha). As a result, wherever he is born, he will be extremely rich with attractive personal features.
  2. He gives with respect. As a result, wherever he is born, his wife, children and workers will listen to him and serve him well.
  3. He gives in a timely manner. As a result, wherever he is born, he will be rich with many possessions and his goals will be reached in a timely manner.
  4. He gives with empathy. As a result, wherever he is born, he will be rich with many possessions and gain enjoyment from sense pleasures through the five sense bases.
  5. He gives without adversely affecting himself or others. As a result, wherever he is born, he will be rich with many possessions which will be protected from water, fire, the king, robbers or hating heirs (6).

In the Sappurisa sutta of the Atthaka nipatha of the Anguttara Nikaya, the Buddha has stated that the birth of a person of integrity will result in the good and the welfare of many people and has mentioned the following eight specific groups.

  1. It will result in the good and welfare to the parents
  2. It will result in the good and welfare to the spouse and children
  3. It will result in the good and welfare to servants
  4. It will result in the good and welfare to friends
  5. It will result in the good and welfare to departed relatives
  6. It will result in the good and welfare to the king
  7. It will result in the good and welfare to the deities
  8. It will result in the good and welfare to the ascetics (7)

In the Katannu sutta of the Anguttara Nikaya, while addressing the monks, the Buddha has described two qualities of a person of no integrity and a person of integrity in terms of one’s ability to be grateful and thankful for a helpful thing that has been done to them.

Person of no integrity:

“Now what is the level of a person of no integrity? A person of no integrity is ungrateful and unthankful. This ingratitude, this lack of thankfulness, is advocated by rude people. It is entirely on the level of people of no integrity”.

Person of integrity:

“A person of integrity is grateful and thankful. This gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of integrity” (8)

In the Assaddha sutta of the Anguttara Nikaya, the Buddha has described a person of no integrity as one who lacks faith in the Buddha, lacks shame in immoral actions, lacks fear in immoral actions, is unlearned, is lazy, lacks mindfulness and wisdom. Then the Buddha describes one who not only possess those negative qualities but, encourages others to possess the same qualities as a person worse than a person of no integrity.

A person of integrity possess the opposite qualities: He has faith, he has shame in immoral actions, he has fear in immoral actions, he is learned, he is energetic, he has mindfulness and wisdom. A person who possess these positive qualities and also encourages others to cultivate those qualities has been described as a person better than a person of integrity.

In the Patama Asappurisa sutta of the Samyutta Nikaya (collection of the Buddha’s connected discourses), the Buddha has described a person of integrity and a person of no integrity in terms of the cultivation of the Noble Eight-fold Path. A person of no integrity possess the wrong factors of the Noble Eight-fold Path.

  1. Wrong view (micca-ditthi)
  2. Wrong intention (micca-sankappa)
  3. Wrong speech (micca-vaca)
  4. Wrong action (micca-kammanta)
  5. Wrong livelihood (micca-ajiva)
  6. Wrong effort (micca-vayama)
  7. Wrong mindfulness (micca-sati)
  8. Wrong concentration (micca-samadhi)

A person of integrity is in the possession of the right factors of the Noble Eight-fold Path.

  1. Right view (samma-ditthi)
  2. Right intention (samma-sankappa)
  3. Right speech (samma-vaca)
  4. Right action (samma-kammanta)
  5. Right livelihood (samma-ajiva)
  6. Right effort (samma-vayama)
  7. Right mindfulness (samma-sati)
  8. Right concentration (samma-samadhi) (9)

In the Duthiya Asappurisa sutta of the Samyutta Nikaya, the Buddha has added the two additional factors of knowledge (nana) and liberation (vimutti) to the Noble Eight-fold Path.  A person who possess the two factors of wrong knowledge (micca nana) and wrong liberation (micca vimutti) in addition to the above mentioned eight wrong factors is described as a person worse than a person of no integrity. A person who possess the two additional factors of right knowledge (samma nana) and right liberation (samma vimutti) is described as a person better than a person of integrity (10).

As stated above, the Buddha has described the qualities of a person of integrity (sappurisa) and a person of no integrity (asappurisa) in several discourses of the Pali Canon. This shows that the Buddha has considered them to be of immense significance to the Buddha’s disciples. Cultivation of the qualities of integrity are beneficial not only for the welfare and success in this life and future lives, they would also positively contribute to one’s spiritual journey towards liberation from suffering. An awareness of the qualities of a person of integrity and a person of no integrity will assist one to avoid associating with persons of no integrity who can cause detriment to oneself and to associate with those of integrity which will be to one’s own good and welfare.

References

  1. Bhikkhu Nanamoli and Bhikkhu Bodhi 1995, Cula Punnama sutta, Translation of the Middle Length Discourses of the Buddha, Wisdom Publications.
  2. Bhikkhu Nanamoli and Bhikkhu Bodhi 1995, Sappurisa sutta, Translation of the Middle Length Discourses of the Buddha, Wisdom Publications.
  3. Bhikkhu Bodhi 2012, Sikkhapada sutta, The Numerical Discourses of the Buddha, Anguttara Nikaya, Wisdom Publications.
  4. Bhikkhu Bodhi 2012, Sappurisa dhamma sutta, The Numerical Discourses of the Buddha, Anguttara Nikaya, Wisdom Publications.
  5. Bhikkhu Bodhi 2012, Sappurisa sutta, The Numerical Discourses of the Buddha, Anguttara Nikaya, Wisdom Publications.
  6. Bhikkhu Bodhi 2012, Sappurisadana sutta, The Numerical Discourses of the Buddha, Anguttara Nikaya, Wisdom Publications.
  7. Bhikkhu Bodhi 2012, Sappurisa sutta, The Numerical Discourses of the Buddha, Anguttara Nikaya, Wisdom Publications.
  8. Bhikkhu Bodhi 2012, Katannu sutta, The Numerical Discourses of the Buddha, Anguttara Nikaya, Wisdom Publications.
  9. Bhikkhu Bodhi 1999, Patama Asappurisa sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikaya, Wisdom Publications.
  10. Bhikkhu Bodhi 1999, Duthiya Asappurisa sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikaya, Wisdom Publications.

                                                                                   End.