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Majjhima Nikāya 110

Cūḷapuṇṇamasutta

The Shorter Discourse on the Full-Moon Night · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in the Eastern Monasterypubbārāme Migāra·mother·longhousemigāramātupāsāde.

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

by thatTena indeedkho nowpana at the timesamayena the Blessed Onebhagavā that·day + sabbathtadahuposathe on the fifteenthpannarase on the fullpuṇṇāya on the full-moonpuṇṇamāya nightrattiyā monk·Saṅgha·surroundedbhikkhusaṅghaparivuto in the openabbhokāse sittingnisinno washoti.
thenAtha indeedkho the Blessed Onebhagavā silent·becometuṇhībhūtaṁ silent·becometuṇhībhūtaṁ monk·Saṅghabhikkhusaṅghaṁ around·lookedanuviloketvā the monksbhikkhū addressedāmantesi:

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

could know“jāneyya indeednu indeedkho, monksbhikkhave, untrue personasappuriso untrue personasappurisaṁ:
untrue person‘asappuriso this oneayaṁ worthy onebhavan’”ti?
no“No surely nothetaṁ, sirbhante”.
good“Sādhu, monksbhikkhave;
it is impossibleaṭṭhānametaṁ, monksbhikkhave, impossibleanavakāso thatyaṁ untrue personasappuriso not·true personasappurisaṁ could knowjāneyya:
untrue person‘asappuriso this oneayaṁ worthy onebhavan’ti.
could knowJāneyya butpana, monksbhikkhave, untrue personasappuriso true personsappurisaṁ:
true person‘sappuriso this oneayaṁ worthy onebhavan’”ti?
no“No surely nothetaṁ, sirbhante”.
good“Sādhu, monksbhikkhave;
this·tooetampi indeedkho, monksbhikkhave, impossibleaṭṭhānaṁ impossibleanavakāso thatyaṁ untrue personasappuriso true personsappurisaṁ could knowjāneyya:
true person‘sappuriso this oneayaṁ worthy onebhavan’ti.

“Monks, could an untrue person know of an untrue person: ‘This worthy one is an untrue person’?” “No, sir.” “Good, monks! It’s impossible, it can’t happen, that an untrue person could know of an untrue person: ‘This worthy one is an untrue person.’ But could an untrue person know of a true person: ‘This worthy one is a true person’?” “No, sir.” “Good, monks! That too is impossible.

an untrue personAsappuriso, monksbhikkhave, possessed of bad qualitiesassaddhammasamannāgato ishoti, not·true person·devotionasappurisabhatti ishoti, not·true person·thinkingasappurisacintī ishoti, not·true person·counselasappurisamantī ishoti, not·true person·speechasappurisavāco ishoti, not·true person·actionasappurisakammanto ishoti, not·true person·viewasappurisadiṭṭhi ishoti; not·true person·givingasappurisadānaṁ givesdeti.

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.

how + andKathañca, monksbhikkhave, an untrue personasappuriso endowed with bad qualitiesassaddhammasamannāgato ishoti?
hereIdha, monksbhikkhave, an untrue personasappuriso faithlessassaddho ishoti, shamelessahiriko ishoti, imprudentanottappī ishoti, unlearnedappassuto ishoti, lazykusīto ishoti, unmindfulmuṭṭhassati ishoti, witlessduppañño ishoti.
thusEvaṁ indeedkho, monksbhikkhave, an untrue personasappuriso endowed with bad qualitiesassaddhammasamannāgato ishoti.

And how does an untrue person have bad qualities? It’s when an untrue person is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. That’s how an untrue person has bad qualities.

and howKathañca, monksbhikkhave, an untrue personasappuriso untrue person·devotionasappurisabhatti ishoti?
hereIdha, monksbhikkhave, not·true personasappurisassa whoye thosete ascetic·brahminsamaṇabrāhmaṇā faithlessassaddhā not·shameahirikā not·prudentanottappino little·learnedappassutā lazykusītā forgetful·mindfulmuṭṭhassatino bad·wisdomduppaññā they + of himtyāssa friendsmittā arehonti thosete companionssahāyā.
thusEvaṁ indeedkho, monksbhikkhave, an untrue personasappuriso untrue person·devotionasappurisabhatti ishoti.

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

how·andKathañca, monksbhikkhave, un-·true personasappuriso un-·true person·intentionsasappurisacintī does he havehoti?
hereIdha, monksbhikkhave, un-·true personasappuriso self·hurt·tooattabyābādhāyapi intendsceteti, other·hurt·tooparabyābādhāyapi intendsceteti, both·hurt·tooubhayabyābādhāyapi intendsceteti.
thusEvaṁ indeedkho, monksbhikkhave, un-·true personasappuriso un-·true person·intentionsasappurisacintī does he havehoti.

And how does an untrue person have the intentions of an untrue person? It’s when an untrue person intends to hurt themselves, hurt others, and hurt both. That’s how an untrue person has the intentions of an untrue person.

and howKathañca, monksbhikkhave, not·true personasappuriso not·true person·counselasappurisamantī ishoti?
hereIdha, monksbhikkhave, not·true personasappuriso self·hurt·alsoattabyābādhāyapi offers counselmanteti, other·hurt·alsoparabyābādhāyapi offers counselmanteti, both·hurt·alsoubhayabyābādhāyapi offers counselmanteti.
thusEvaṁ indeedkho, monksbhikkhave, not·true personasappuriso not·true person·counselasappurisamantī ishoti.

And how does an untrue person offer the counsel of an untrue person? It’s when an untrue person offers counsel that hurts themselves, hurts others, and hurts both. That’s how an untrue person offers the counsel of an untrue person.

how + andKathañca, monksbhikkhave, not·true personasappuriso not·true person·speechasappurisavāco hashoti?
hereIdha, monksbhikkhave, not·true personasappuriso false·speakermusāvādī hashoti, backbiting·speakerpisuṇavāco hashoti, harsh·speakerpharusavāco hashoti, nonsensical-speakersamphappalāpī hashoti.
thusEvaṁ indeedkho, monksbhikkhave, not·true personasappuriso not·true person·speechasappurisavāco hashoti.

And how does an untrue person have the speech of an untrue person? It’s when an untrue person uses speech that’s false, backbiting, harsh, and nonsensical. That’s how an untrue person has the speech of an untrue person.

how + andKathañca, monksbhikkhave, not·true personasappuriso not·true person·actionasappurisakammanto ishoti?
hereIdha, monksbhikkhave, not·true personasappuriso one who kills living creaturespāṇātipātī ishoti, not·given·takingadinnādāyī ishoti, in sensual pleasures·wrong·conductkāmesumicchācārī ishoti.
thusEvaṁ indeedkho, monksbhikkhave, not·true personasappuriso not·true person·actionasappurisakammanto ishoti.

And how does an untrue person have the action of an untrue person? It’s when an untrue person kills living creatures, steals, and commits sexual misconduct. That’s how an untrue person has the actions of an untrue person.

how + andKathañca, monksbhikkhave, an untrue personasappuriso untrue person·viewasappurisadiṭṭhi hashoti?
hereIdha, monksbhikkhave, an untrue personasappuriso thus + viewevaṁdiṭṭhi hashoti:
there is not‘natthi in givingdinnaṁ, there is notnatthi in sacrificeyiṭṭhaṁ, there is notnatthi in offeringshutaṁ, there is notnatthi well-done + badly-donesukatadukkaṭānaṁ of deedskammānaṁ fruitphalaṁ resultvipāko, there is notnatthi thisayaṁ worldloko, there is notnatthi the nextparo worldloko, there is notnatthi mothermātā, there is notnatthi fatherpitā, there is notnatthi beingssattā reborn spontaneouslyopapātikā, there is notnatthi in the worldloke ascetic + brahminsamaṇabrāhmaṇā rightly comportedsammaggatā rightly practicedsammāpaṭipannā, whoye this + andimañca worldlokaṁ other + andparañca worldlokaṁ themselvessayaṁ with insightabhiññā having realizedsacchikatvā proclaim + quotation markerpavedentī’ti.
thusEvaṁ indeedkho, monksbhikkhave, an untrue personasappuriso untrue person·viewasappurisadiṭṭhi hashoti.

And how does an untrue person have the view of an untrue person? It’s when an untrue person has such a view: ‘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.’ That’s how an untrue person has the view of an untrue person.

how·andKathañca, monksbhikkhave, un-·true personasappuriso un-·true person·giftasappurisadānaṁ givesdeti?
hereIdha, monksbhikkhave, un-·true personasappuriso un-·carefullyasakkaccaṁ giftdānaṁ givesdeti, un-·with own handasahatthā giftdānaṁ givesdeti, un-·thoughtfullyacittīkatvā giftdānaṁ givesdeti, the dregsapaviṭṭhaṁ giftdānaṁ givesdeti un-·consequence·viewanāgamanadiṭṭhiko giftdānaṁ givesdeti.
thusEvaṁ indeedkho, monksbhikkhave, un-·true personasappuriso un-·true person·giftasappurisadānaṁ givesdeti.

And how does an untrue person give the gifts of an untrue person? 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. That’s how an untrue person gives the gifts of an untrue person.

thatSo, monksbhikkhave, an untrue personasappuriso thusevaṁ possessed of bad qualitiesassaddhammasamannāgato, thusevaṁ devoted to untrue personsasappurisabhatti, thusevaṁ with untrue person's intentionsasappurisacintī, thusevaṁ with untrue person's counselasappurisamantī, thusevaṁ with untrue person's speechasappurisavāco, thusevaṁ with untrue person's actionsasappurisakammanto, thusevaṁ with untrue person's viewsasappurisadiṭṭhi;
thusevaṁ not·true person·givingasappurisadānaṁ having givendatvā of the bodykāyassa from breaking upbhedā afterparaṁ from deathmaraṇā whichyā of untrue personsasappurisānaṁ rebirth placegati theretattha is rebornupapajjati.
whatKā andca, monksbhikkhave, of untrue personsasappurisānaṁ rebirth placegati?
hellNirayo orvā animal·realmtiracchānayoni orvā.

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— when their body breaks up, after death, is reborn in the place where untrue persons are reborn. And what is the place where untrue persons are reborn? Hell or the animal realm.

could knowJāneyya indeednu indeedkho, monksbhikkhave, true·personsappuriso true·personsappurisaṁ:
true·person‘sappuriso this oneayaṁ isbhavan’”ti?
yes“Evaṁ, sirbhante”.
good“Sādhu, monksbhikkhave;
it is possibleṭhānametaṁ, monksbhikkhave, there isvijjati thatyaṁ true·personsappuriso true·personsappurisaṁ could knowjāneyya:
true·person‘sappuriso this oneayaṁ isbhavan’ti.
but could knowJāneyya butpana, monksbhikkhave, true·personsappuriso un·true·personasappurisaṁ:
un·true·person‘asappuriso this oneayaṁ isbhavan’”ti?
yes“Evaṁ, sirbhante”.

Monks, could a true person know of a true person: ‘This worthy one is a true person’?” “Yes, sir.” “Good, monks! It is possible that a true person could know of a true person: ‘This worthy one is a true person.’ But could a true person know of an untrue person: ‘This worthy one is an untrue person’?” “Yes, sir.”

good“Sādhu, monksbhikkhave;
this + tooetampi indeedkho, monksbhikkhave, possibilityṭhānaṁ is possiblevijjati thatyaṁ true personsappuriso false personasappurisaṁ might knowjāneyya:
false person‘asappuriso thisayaṁ isbhavan’ti.
true personSappuriso, monksbhikkhave, possessed of good qualitiessaddhammasamannāgato ishoti, true-person·devotedsappurisabhatti ishoti, true-person·intendingsappurisacintī ishoti, true-person·counselingsappurisamantī ishoti, having true person's speechsappurisavāco ishoti, having true person's actionssappurisakammanto ishoti, true-person·viewsappurisadiṭṭhi ishoti;
true-person·givingsappurisadānaṁ givesdeti.

“Good, monks! That too is possible. 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.

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