Sujana-kaṇḍa — The Section on the Good Person

141. Four Things Never Wanting in the House of a Good Person

The first three are the basic resources that sustain life: grass for the animals, soil for cultivation, and water for every need. That these are never wanting shows a harmonious relationship with nature and a caring, sustainable stewardship. The fourth thing, the goodness of speech, means that the household is rich in words that are truthful, kind, and grounded in the Dhamma — a resource that nourishes the heart. This is a home in which both material provision and spiritual provision are abundant and shared without stinginess.

142. The Wealth of a Good Person Is for Others

A good person does not use up resources to the last drop, just as one does not pump a river dry or strip a tree bare of its fruit. His wealth is like the rain that falls in season, a blessing that nourishes others to grow. As the rain nourishes the crop without devouring it, so the wealth of a good person is used for charity, supporting and uplifting the community, not hoarded to indulge oneself. This is the true definition of prosperity — not possession, but a means of circulating generosity. The good person is a steward, not a consumer, and thereby guarantees abundance for all.

143. Virtue Is the Envoy of a Good Person

Though a good person may live in seclusion, his reputation for honesty, kindness, and wisdom spreads far, drawing to him those who value such qualities. The image of bees lured of their own instinct by the fragrance of the ketakī blossom is apt: as the flower does not call out to the bees, but its nature draws them by itself, so the qualities ingrained in a good person naturally attract the respectful, the seeking, and the virtuous, giving rise to a community of goodness without any need to boast.

144. A Good Person, Even Among the Wicked, Does Not Mingle

Even when encircled by those without virtue in some place or social circle, a good person has the inner strength not to mingle or dissolve into them. He preserves his moral integrity and his own peace, and does not go blindly pressing into such company like a madman. The verse warns against plunging naively into degrading association. A good person understands his social surroundings and chooses deliberately, preserving his purity by keeping a wise distance from corrosive influences.

145. Avoid the Bad Friend, Keep the Highest of Men

One should deliberately avoid and shun the bad friend, for his influence leads to ruin. One should then seek out and keep company with the highest of persons, one endowed with deep virtue and wisdom. The final instruction is to take that person's teaching to heart and to follow his counsel. The motivation is the highest of goals: the longing for unshakable happiness, which is Nibbāna. This verse places the good friend not as a mere social preference, but as an essential means to attaining liberation.

146. The Ripe Jackfruit — Thorns Without, Nectar Within

A good person is like a ripe jackfruit: the outside may be rough, thorny, and unlovely to look at — suggesting that a truly good person may lack surface charm, that his outward manner may be blunt or plain. Yet within lies nectar, sweet, nourishing, and precious — signifying the goodness, compassion, and deep wisdom that abide inside. The verse teaches that true worth lies within, and that one must often look past the rough exterior to find the treasure of a noble heart. (The counterpart, opposed to the fig in verse 117.)

147. Wrap Aromatic Wood in a Leaf, and the Leaf Too Grows Fragrant

If one wraps aromatic wood in an ordinary leaf, the leaf too becomes fragrant; just so, one who keeps company with the steadfast, the wise, and the virtuous inevitably absorbs their fine qualities — the fragrance of their virtue. This verse underscores the transforming power of keeping good company. Unlike the corrosive influence of the fool, association with the wise uplifts and purifies; it is a natural process by which one's own character improves simply by being near excellence. It is thus the investment that yields the most worthwhile return.

148. The Wish to Meet the Steadfast

The wish to avoid the fool reflects the longing for its opposite: to see, to hear, to dwell with, and to converse with the steadfast and wise. This is a conscious choice to turn one's entire world of sense and society toward what uplifts the mind. The repetition of "the steadfast" stresses the value of stability, wisdom, and strength. The wish to converse points to learning arising through dialogue. This verse expresses a firm resolve to seek out surroundings and relationships that support one's growth. (The counterpart, opposed to verse 133.)

149. The Wise One Worth Meeting

The wise one has the marks of a positive, steady doer. He leads both himself and others toward prosperity, and avoids unreliable paths and persons. His methods are superior and effective. When justly criticized, he responds without anger, showing humility and a love of learning. He understands and follows discipline. Because of these qualities, keeping company with him is called the very best, for it is beneficial, safe, and supportive of growth in every direction. (The counterpart, opposed to verse 134.)

150. The Wise Attend the Learned but a Little, Yet Quickly Know the Dhamma

Even attending upon a wise teacher for but a short time, the discerning one quickly grasps the heart of the Dhamma. The simile is the tongue, the organ of taste, which knows the flavor the moment it touches; just so, a mind that is receptive, humble, and keen has the capacity to absorb profound truths swiftly. This verse praises the potential of the worthy pupil and affirms that true teaching, when it meets a prepared mind, at once bears transforming fruit. The difference lies not in the teacher or the time, but in the quality of the pupil's understanding. (The counterpart, opposed to the ladle in verse 135.)