11. Sujano
A Good Person
(10 Verses)
141 = Mhn 30; = Hitopadeśa (HK) 1.60 [stm.]
Tiṇāni bhūmi codakaṁ, catutthī vākyasuṭṭhutā,
etāni hi sataṁ gehe, nocchijjante kadāci pi.
Grass, earth and water, and fourthly, excellent words, these, in the home of the good, are never exhausted.
The first three items represent fundamental, life-sustaining resources: fodder for animals, soil for cultivation and water for all needs. Their never-exhausted supply signifies the household’s harmonious relationship with nature and its sustainable, generous stewardship. The fourth, excellent words, means the home is filled with truthful, kind and Dhamma-infused speech, a resource that nourishes the mind and spirit. This is a home where both material and spiritual provisions are abundant and shared freely.
Hitopadeśa (HK) 1.60
Tṛṇāni bhūmir udakaṁ, vāk caturthī ca sūnṛtā, The only difference is in this word, which here means: truthful (speech).
etāny api satāṁ gehe, nocchidyante kadācana.
142 = Ln 64, Mhn 31; ≈ Sūktiratnahāra 36.32 [sim., stm.]
Ambuṁ Ln: Āpaṁ, with same meaning. pivanti no najjo, rukkhā khādanti no phalaṁ,
meghā kadāci no sassaṁ, paratthāya sataṁ dhanaṁ.
They do not drink up (all) the water of the rivers, they do not eat (all) the fruits from the trees, the rain never (consumes) the crop, the wealth of the good is for the benefit of others.
The good person does not consume resources to depletion, like draining a river or stripping a tree bare. Their wealth, like timely rain, is a blessing that fosters growth in others. Rain nourishes the crop without consuming it; similarly, the wealth of the good is used charitably to support and uplift the community, not hoarded for personal indulgence. This defines true prosperity: not as possession, but as a means for benevolent circulation. The good person is a custodian, not a consumer, ensuring abundance for all.
Sūktiratnahāra 36.32
Pibanti nadyaḥ svayaṁ eva nāmbhaḥ,
khādanti na svāduphalāni vṛkṣāḥ;
payodharo na kvacid atti sasyaṁ
paropakārāya satāṁ vibhūtiḥ.
They themselves do not drink (all) the water of the rivers, they do not eat (all) the sweet fruits from the trees, the raincloud nowhere consumes the crop, the wealth of the good is for the help of others.
143 = Mhn 41; = Cāṇakya-sāra-saṁgraha 1.45 [ana., stm.]
Guṇā kubbanti dūtattaṁ dūre pi vasataṁ sataṁ,
ketake gandham-āghāya, gacchanti bhamarā sayaṁ.
Virtues act as messengers for the good, even when they dwell far away, the bees on their own go to the aroma of the screw-pine. The fragrant screw-pine is known for its intoxicating scent, which is a floral, honey-like aroma that has been used in perfumes and traditional practices for centuries. The plant’s flowers are often sought after for their pleasant aroma, which is a key factor in attracting pollinators like bees and butterflies.
Even if a good person lives in seclusion, their reputation for integrity, kindness and wisdom travels far and wide, attracting those who value such qualities. The simile of bees instinctively drawn to the scent of the fragrant screw-pine flower is apt. Just as the flower does not call the bees, but its nature draws them, the inherent qualities of a good person naturally attracts the respectful, the seekers and the virtuous, creating a community of goodness without ostentation.
Cāṇakya-sāra-saṁgraha 1.45
Guṇāḥ kurvanti dūtatvaṁ dūre ’pi vasatāṁ satam,
ketakīgandham āghrāya svayaṁ gacchanti ṣaṭpadāḥ. Ṣaṭpada, the six-legged, i.e. the bee.
144 = Mhn 50 [sim., adm.]
Ākiṇṇo pi asabbhīdha asaṁsaṭṭho va bhaddako,
bahunāsannajātena gacche n’ ummattaken’ iva.
Though hemmed in here the fortunate one does not mix with the unvirtuous, one should not go around close to a group, like a madman.
Even when surrounded by the unvirtuous in a particular place or social setting, the good person possesses the inner strength not to mix or assimilate with them. He maintains his ethical integrity and composure. One should not wander too close to a crowd, behaving as if oblivious, like a madman. This cautions against naive immersion in corrupt company. The good person is socially aware and intentionally selective, preserving their purity by maintaining a wise distance from corrupting influences.
145 = Mhn 62, Thag 264 [adm.]
Pāpamitte vivajjetvā, bhajeyy’ uttamapuggalaṁ,
ovāde cassa tiṭṭheyya, patthento acalaṁ sukhaṁ.
Having shunned bad friends, one should associate with the supreme person, one should stand by his advice, wishing for unshakeable happiness.
One must consciously avoid and shun bad friends, whose influence leads to decline. Then one must actively seek out and associate with a supreme person, an individual of profound virtue and wisdom. The final instruction is to internalise their teaching and live by his advice. The motivation is the highest goal, wishing for the unshakeable happiness of Nibbāna. This frames spiritual friendship not as social preference, but as the essential methodology for achieving liberation.
146 ≈ Ln 44 [sim., stm.]
Yathā ca panasā pakkā bahikaṇḍakam-eva ca,
anto amatapūraṇo, evaṁ sujanadhammatā.
Just as ripe jackfruit is thorny on the outside, but inside is full of nectar, so is the nature of the good person.
The good person is like a ripe jackfruit: externally, it may be rough, thorny and unattractive, indicating that a truly good person may not be superficially charming. Their outward manner might be blunt or unadorned. However, inside is pure nectar: sweet, nourishing and sublime. This symbolises the profound goodness, compassion and wisdom that resides within. The verse teaches that true worth is internal, and one must often look past a rough exterior to find the treasure of a noble heart.
Ln 44
Yathā pi panasā pakkā bahikaṇḍakam-eva ca,
anto amatasampannā, evaṁ sujanahaddayā.
Just as ripe jackfruit is thorny on the outside, but inside possesses nectar, so is the heart of the good person.
147 = Ln 40, Iti 76:6; cf. Dhn 132 [ana., stm.]
Tagarañ-ca palāsena, yo naro upanayhati,
pattā pi gandhaṁ Ln: surabhi vāyanti; smells perfumed. vāyanti, evaṁ dhīrūpasevanā.
That person who wraps incense with a palāsa leaf (finds) even the leaf smells fragrant, so it is with those who associate with the steadfast. The opposite of this and the next three verses occur in the previous chapter, at 132-135.
If you wrap fragrant incense in a plain leaf, the leaf itself becomes perfumed. Similarly, a person who associates with the steadfast, wise and virtuous will inevitably absorb their good qualities, their fragrance of virtue. This underscores the transformative power of good company. Unlike the corrupting influence of fools, association with the wise elevates and purifies. It is a natural process where one’s character is improved simply by proximity to excellence, making such association the most profitable of investments.
148 = Ja 480:12 [adm.]
Dhīraṁ passe suṇe dhīraṁ, dhīrena saha saṁvase,
dhīrenālāpasallāpaṁ, taṁ kare tañ-ca rocaye.
May I see a steadfast one, may I hear a steadfast one, may I dwell together with a steadfast one, may I like and make coversation with him.
The wish to avoid fools expresses a deep yearning for the opposite: to see, hear, live with and converse with the steadfast and wise. This is a conscious choice to orient one’s entire sensory and social world toward what is ennobling. The repetition of steadfast one emphasises the value of stability, wisdom and resilience. The desire for conversation highlights that learning happens through dialogue. This speaks of a commitment to seek out the environments and relationships that foster growth.
149 = Ja 480:12; cf. Dhn 134 [stm.]
Nayaṁ nayati medhāvī, adhurāyaṁ na yuñjati,
sunayo seyyaso hoti, sammā vutto na kuppati,
vinayaṁ so pajānāti, sādhu tena samāgamo.
The intelligent one leads to good fortune, he is not joined with what is unstable, his method is even better, when rightly spoken to he does not becomes angry, he knows the discipline, because of that he is best met with.
The intelligent one is characterised by positive agency and stability. He leads to good fortune, both for himself and others. He avoids unstable, unreliable paths and people. His methods are superior and effective. When given rightful criticism, he responds without anger, demonstrating humility and a love for learning. He understands and embodies discipline. Because of these traits, association with him is declared to be best met with because it is beneficial, safe and conducive to growth in every way.
150 = Ln 26, Dhp 65; cf. Dhn 135 [sim., stm.]
Appakena pi ce Ln: Muhuttam api ce; even for a moment. viññū paṇḍitaṁ payirupāsati,
khippaṁ Dhammaṁ vijānāti, jivhā sūparasaṁ yathā.
If a discerning man attends on a wise man even for a little while, he quickly learns the Dhamma, just as the tongue learns the taste of curry.
Here, a discerning person, even with a brief period of attendance upon a wise teacher, quickly grasps the essence of the Dhamma. The simile is the tongue, the organ of taste: it instantly knows flavor upon contact. Similarly, a mind that is receptive, humble and keenly intelligent has the capacity to absorb profound truth rapidly. This celebrates the potential of the worthy student and affirms that true teaching meets a prepared mind with immediate transformative effect. The difference lies not in the teacher or the time, but in the quality of the student’s understanding.