Saṃyutta Nikāya · Discourse 47.11

A Great Man

Mahāpurisasutta — Nāḷandavagga

Setting
Sāvatthī
Speakers
Venerable Sāriputta and the Buddha
Form
A single question and answer, opening this saṃyutta's own second vagga
Length
<1 minute to read
Northern parallel
No individual parallel confirmed by this project's own check
Difficulty
★★☆☆☆ — short and direct, redefining a familiar term

Why this discourse

Sāriputta asks how the term “a great man” (mahāpurisa) — likely already circulating with other, more conventional associations of status or physical marks — is actually defined. The Buddha's own answer sets aside any such association entirely: greatness is measured solely by whether the mind is freed, and that freedom is developed specifically through the four kinds of mindfulness meditation.

Reading guide

A term redefined, not merely explained

Confirmed by direct reading, Sāriputta's own question (“they speak of ‘a great man’... how is a great man defined?”) implies the term was already in circulation with some existing sense; the Buddha's own answer does not describe that existing usage but replaces it outright with a single criterion: “someone whose mind is free is a great man, I say.”

A binary criterion, stated twice for emphasis

The Buddha's own answer is confirmed by direct reading to state its criterion in strict binary form, both at the start and the end of his reply: a freed mind makes one a great man; an unfreed mind means one is not — no intermediate category or partial greatness is admitted.

Freedom defined as dispassion arising from the fourfold practice

“A free mind” is confirmed by direct reading to be defined specifically as what arises FROM observing the body, feelings, mind, and principles: “their mind becomes dispassionate, and is freed from the defilements by not grasping” — not a vague aspiration but a stated causal outcome of the fourfold practice.

Key terms

mahāpuriso — “a great man” — the term Sāriputta asks the Buddha to define, here redefined around a freed mind rather than any conventional association
vimuttacittattā — “because the mind is free” — the Buddha's own single stated criterion for greatness
cittaṁ virajjati, vimuccati anupādāya āsavehi — “the mind becomes dispassionate, and is freed from the defilements by not grasping” — the specific outcome of the fourfold mindfulness practice that defines a freed mind
kāye kāyānupassī viharati... dhammesu dhammānupassī viharati — the fourfold mindfulness formula, identical to SN 47.1's own, presented here as the means to a freed mind
avimuttacittattā — “because the mind is not free” — the Buddha's own stated criterion for NOT being a great man, stated symmetrically to the positive criterion

The text

The complete discourse. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1 — Sāriputta's own questionAt Sāvatthī. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, they speak of ‘a great man’. How is a great man defined?” “Sāriputta, someone whose mind is free is a great man, I say. If their mind is not free, I say they’re not a great man.

§2 — a freed mind, definedAnd how does someone have a free mind? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, their mind becomes dispassionate, and is freed from the defilements by not grasping. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, their mind becomes dispassionate, and is freed from the defilements by not grasping. That’s how someone has a free mind. Someone whose mind is free is a great man, I say. If their mind is not free, I say they’re not a great man.”

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Self-check quiz

3 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 3
How does the Buddha define "a great man" in this discourse?
Correct: A. The Buddha replaces any existing conventional sense of the term with a single binary criterion.
Question 2 of 3
How is "a free mind" specifically defined in this discourse?
Correct: A. A stated causal outcome of observing the body, feelings, mind, and principles — not a vague aspiration.
Question 3 of 3
What structural feature does the Buddha's own answer share at both its start and its end?
Correct: A. No intermediate category or partial greatness is admitted in this discourse's own framing.
Answered 0 of 3 · Correct 0