Cūḷapuṇṇamasutta

Majjhima Nikāya 110

Middle Discourses 110

Cūḷapuṇṇamasutta

The Shorter Discourse on the Full-Moon Night

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.

Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them,

“jāneyya nu kho, bhikkhave, asappuriso asappurisaṁ:

“Monks, could an untrue person know of an untrue person:

‘asappuriso ayaṁ bhavan’”ti?

‘This worthy one is an untrue person’?”

“No hetaṁ, bhante”.

“No, sir.”

“Sādhu, bhikkhave;

“Good, monks!

aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ asappuriso asappurisaṁ jāneyya:

It’s impossible, it can’t happen, that an untrue person could know of an untrue person:

‘asappuriso ayaṁ bhavan’ti.

‘This worthy one is an untrue person.’

Jāneyya pana, bhikkhave, asappuriso sappurisaṁ:

But could an untrue person know of a true person:

‘sappuriso ayaṁ bhavan’”ti?

‘This worthy one is a true person’?”

“No hetaṁ, bhante”.

“No, sir.”

“Sādhu, bhikkhave;

“Good, monks!

etampi kho, bhikkhave, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya:

That too is impossible.

‘sappuriso ayaṁ bhavan’ti.

Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti; asappurisadānaṁ deti.

An untrue person has bad qualities, is devoted to untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person.

Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti?

And how does an untrue person have bad qualities?

Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.

It’s when an untrue person is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.

Evaṁ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.

That’s how an untrue person has bad qualities.

Kathañca, bhikkhave, asappuriso asappurisabhatti hoti?

And how is an untrue person devoted to untrue persons?

Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā.

It’s when an untrue person is a friend and companion of ascetics and brahmins who are faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.

Evaṁ kho, bhikkhave, asappuriso asappurisabhatti hoti.

That’s how an untrue person is devoted to untrue persons.

Kathañca, bhikkhave, asappuriso asappurisacintī hoti?

And how does an untrue person have the intentions of an untrue person?

Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.

It’s when an untrue person intends to hurt themselves, hurt others, and hurt both.

Evaṁ kho, bhikkhave, asappuriso asappurisacintī hoti.

That’s how an untrue person has the intentions of an untrue person.

Kathañca, bhikkhave, asappuriso asappurisamantī hoti?

And how does an untrue person offer the counsel of an untrue person?

Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti.

It’s when an untrue person offers counsel that hurts themselves, hurts others, and hurts both.

Evaṁ kho, bhikkhave, asappuriso asappurisamantī hoti.

That’s how an untrue person offers the counsel of an untrue person.

Kathañca, bhikkhave, asappuriso asappurisavāco hoti?

And how does an untrue person have the speech of an untrue person?

Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.

It’s when an untrue person uses speech that’s false, backbiting, harsh, and nonsensical.

Evaṁ kho, bhikkhave, asappuriso asappurisavāco hoti.

That’s how an untrue person has the speech of an untrue person.

Kathañca, bhikkhave, asappuriso asappurisakammanto hoti?

And how does an untrue person have the action of an untrue person?

Idha, bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti.

It’s when an untrue person kills living creatures, steals, and commits sexual misconduct.

Evaṁ kho, bhikkhave, asappuriso asappurisakammanto hoti.

That’s how an untrue person has the actions of an untrue person.

Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti?

And how does an untrue person have the view of an untrue person?

Idha, bhikkhave, asappuriso evaṁdiṭṭhi hoti:

It’s when an untrue person has such a view:

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

Evaṁ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti.

That’s how an untrue person has the view of an untrue person.

Kathañca, bhikkhave, asappuriso asappurisadānaṁ deti?

And how does an untrue person give the gifts of an untrue person?

Idha, bhikkhave, asappuriso asakkaccaṁ dānaṁ deti, asahatthā dānaṁ deti, acittīkatvā dānaṁ deti, apaviṭṭhaṁ dānaṁ deti anāgamanadiṭṭhiko dānaṁ deti.

It’s when an untrue person gives a gift carelessly, not with their own hand, and thoughtlessly. They give the dregs, and they give without consideration for consequences.

Evaṁ kho, bhikkhave, asappuriso asappurisadānaṁ deti.

That’s how an untrue person gives the gifts of an untrue person.

So, bhikkhave, asappuriso evaṁ assaddhammasamannāgato, evaṁ asappurisabhatti, evaṁ asappurisacintī, evaṁ asappurisamantī, evaṁ asappurisavāco, evaṁ asappurisakammanto, evaṁ asappurisadiṭṭhi;

That untrue person—who has such bad qualities, is devoted to untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person—

evaṁ asappurisadānaṁ datvā kāyassa bhedā paraṁ maraṇā yā asappurisānaṁ gati tattha upapajjati.

when their body breaks up, after death, is reborn in the place where untrue persons are reborn.

Kā ca, bhikkhave, asappurisānaṁ gati?

And what is the place where untrue persons are reborn?

Nirayo vā tiracchānayoni vā.

Hell or the animal realm.

Jāneyya nu kho, bhikkhave, sappuriso sappurisaṁ:

Monks, could a true person know of a true person:

‘sappuriso ayaṁ bhavan’”ti?

‘This worthy one is a true person’?”

“Evaṁ, bhante”.

“Yes, sir.”

“Sādhu, bhikkhave;

“Good, monks!

ṭhānametaṁ, bhikkhave, vijjati yaṁ sappuriso sappurisaṁ jāneyya:

It is possible that a true person could know of a true person:

‘sappuriso ayaṁ bhavan’ti.

‘This worthy one is a true person.’

Jāneyya pana, bhikkhave, sappuriso asappurisaṁ:

But could a true person know of an untrue person:

‘asappuriso ayaṁ bhavan’”ti?

‘This worthy one is an untrue person’?”

“Evaṁ, bhante”.

“Yes, sir.”

“Sādhu, bhikkhave;

“Good, monks!

etampi kho, bhikkhave, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya:

That too is possible.

‘asappuriso ayaṁ bhavan’ti.

Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti;

A true person has good qualities, is devoted to true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person.

sappurisadānaṁ deti.

Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti?

And how does a true person have good qualities?

Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.

It’s when a true person is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

Evaṁ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.

That’s how a true person has good qualities.

Kathañca, bhikkhave, sappuriso sappurisabhatti hoti?

And how is a true person devoted to true persons?

Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā.

It’s when a true person is a friend and companion of ascetics and brahmins who are faithful, conscientious, prudent, learned, energetic, mindful, and wise.

Evaṁ kho, bhikkhave, sappuriso sappurisabhatti hoti.

That’s how a true person is devoted to true persons.

Kathañca, bhikkhave, sappuriso sappurisacintī hoti?

And how does a true person have the intentions of a true person?

Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.

It’s when a true person doesn’t intend to hurt themselves, hurt others, and hurt both.

Evaṁ kho, bhikkhave, sappuriso sappurisacintī hoti.

That’s how a true person has the intentions of a true person.

Kathañca, bhikkhave, sappuriso sappurisamantī hoti?

And how does a true person offer the counsel of a true person?

Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti.

It’s when a true person offers counsel that doesn’t hurt themselves, hurt others, and hurt both.

Evaṁ kho, bhikkhave, sappuriso sappurisamantī hoti.

That’s how a true person offers the counsel of a true person.

Kathañca, bhikkhave, sappuriso sappurisavāco hoti?

And how does a true person have the speech of a true person?

Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.

It’s when a true person refrains from speech that’s false, backbiting, harsh, or nonsensical.

Evaṁ kho, bhikkhave, sappuriso sappurisavāco hoti.

That’s how a true person has the speech of a true person.

Kathañca, bhikkhave, sappuriso sappurisakammanto hoti?

And how does a true person have the action of a true person?

Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti.

It’s when a true person refrains from killing living creatures, stealing, and sexual misconduct.

Evaṁ kho, bhikkhave, sappuriso sappurisakammanto hoti.

That’s how a true person has the action of a true person.

Kathañca, bhikkhave, sappuriso sappurisadiṭṭhi hoti?

And how does a true person have the view of a true person?

Idha, bhikkhave, sappuriso evaṁdiṭṭhi hoti:

It’s when a true person has such a view:

‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

Evaṁ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti.

That’s how a true person has the view of a true person.

Kathañca, bhikkhave, sappuriso sappurisadānaṁ deti?

And how does a true person give the gifts of a true person?

Idha, bhikkhave, sappuriso sakkaccaṁ dānaṁ deti, sahatthā dānaṁ deti, cittīkatvā dānaṁ deti, anapaviṭṭhaṁ dānaṁ deti, āgamanadiṭṭhiko dānaṁ deti.

It’s when a true person gives a gift carefully, with their own hand, and thoughtfully. They don’t give the dregs, and they give with consideration for consequences.

Evaṁ kho, bhikkhave, sappuriso sappurisadānaṁ deti.

That’s how a true person gives the gifts of a true person.

So, bhikkhave, sappuriso evaṁ saddhammasamannāgato, evaṁ sappurisabhatti, evaṁ sappurisacintī, evaṁ sappurisamantī, evaṁ sappurisavāco, evaṁ sappurisakammanto, evaṁ sappurisadiṭṭhi;

That true person—who has such good qualities, is devoted to true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person—

evaṁ sappurisadānaṁ datvā kāyassa bhedā paraṁ maraṇā yā sappurisānaṁ gati tattha upapajjati.

when their body breaks up, after death, is reborn in the place where true persons are reborn.

Kā ca, bhikkhave, sappurisānaṁ gati?

And what is the place where true persons are reborn?

Devamahattatā vā manussamahattatā vā”ti.

A state of greatness among gods or humans.”

Idamavoca bhagavā.

That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the monks approved what the Buddha said.

Cūḷapuṇṇamasuttaṁ niṭṭhitaṁ dasamaṁ.

Devadahavaggo niṭṭhito paṭhamo.

Tassuddānaṁ

Devadahaṁ pañcattayaṁ,

Kinti sāma sunakkhattaṁ;

Sappāya gaṇa gopaka—

Mahāpuṇṇa cūḷapuṇṇañcāti.