Cūḷapuṇṇamasutta

Majjhima Nikāya 110

Cūḷapuṇṇamasutta

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

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and howKathañca, monksbhikkhave, true personsappuriso endowed with good qualitiessaddhammasamannāgato ishoti?
hereIdha, monksbhikkhave, true personsappuriso faithfulsaddho ishoti, conscientioushirimā ishoti, prudentottappī ishoti, learnedbahussuto ishoti, energeticāraddhavīriyo ishoti, mindfulupaṭṭhitassati ishoti, wisepaññavā ishoti.
thusEvaṁ indeedkho, monksbhikkhave, true personsappuriso endowed with good qualitiessaddhammasamannāgato ishoti.

And how does a true person have good qualities? It’s when a true person is faithful, conscientious, prudent, learned, energetic, mindful, and wise. That’s how a true person has good qualities.

and howKathañca, monksbhikkhave, a true personsappuriso devoted to true personssappurisabhatti ishoti?
hereIdha, monksbhikkhave, of a true personsappurisassa whoye thosete ascetics and brahminssamaṇabrāhmaṇā faithfulsaddhā conscientioushirimanto prudentottappino learnedbahussutā energeticāraddhavīriyā mindfulupaṭṭhitassatino wisepaññavanto they are histyāssa friendsmittā they arehonti, theyte companionssahāyā.
thusEvaṁ indeedkho, monksbhikkhave, a true personsappuriso devoted to true personssappurisabhatti ishoti.

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

and howKathañca, monksbhikkhave, a true personsappuriso having the intentions of a true personsappurisacintī ishoti?
it is whenIdha, monksbhikkhave, a true personsappuriso to hurt himselfnevattabyābādhāya intendsceteti, notna to hurt othersparabyābādhāya intendsceteti, notna to hurt bothubhayabyābādhāya intendsceteti.
thusEvaṁ indeedkho, monksbhikkhave, a true personsappuriso having the intentions of a true personsappurisacintī ishoti.

And how does a true person have the intentions of a true person? It’s when a true person doesn’t intend to hurt themselves, hurt others, and hurt both. That’s how a true person has the intentions of a true person.

and howKathañca, monksbhikkhave, a true personsappuriso the counsel of a true personsappurisamantī ishoti?
hereIdha, monksbhikkhave, a true personsappuriso not for hurting themselvesnevattabyābādhāya offers counselmanteti, notna not for hurting othersparabyābādhāya offers counselmanteti, notna not for hurting bothubhayabyābādhāya offers counselmanteti.
thusEvaṁ indeedkho, monksbhikkhave, a true personsappuriso the counsel of a true personsappurisamantī ishoti.

And how does a true person offer the counsel of a true person? It’s when a true person offers counsel that doesn’t hurt themselves, hurt others, and hurt both. That’s how a true person offers the counsel of a true person.

and howKathañca, monksbhikkhave, a true personsappuriso speech of a true personsappurisavāco hashoti?
hereIdha, monksbhikkhave, a true personsappuriso from false speechmusāvādā refrainspaṭivirato ishoti, backbitingpisuṇāya speechvācāya refrainspaṭivirato ishoti, harshpharusāya speechvācāya refrainspaṭivirato ishoti, nonsensicalsamphappalāpā refrainspaṭivirato ishoti.
thusEvaṁ indeedkho, monksbhikkhave, a true personsappuriso speech of a true personsappurisavāco hashoti.

And how does a true person have the speech of a true person? It’s when a true person refrains from speech that’s false, backbiting, harsh, or nonsensical. That’s how a true person has the speech of a true person.

and howKathañca, monksbhikkhave, a true personsappuriso the action of a true personsappurisakammanto hashoti?
hereIdha, monksbhikkhave, a true personsappuriso from killing living creaturespāṇātipātā refrainspaṭivirato ishoti, from stealingadinnādānā refrainspaṭivirato ishoti, from sexual misconductkāmesumicchācārā refrainspaṭivirato ishoti.
thusEvaṁ indeedkho, monksbhikkhave, a true personsappuriso the action of a true personsappurisakammanto hashoti.

And how does a true person have the action of a true person? It’s when a true person refrains from killing living creatures, stealing, and sexual misconduct. That’s how a true person has the action of a true person.

and howKathañca, monksbhikkhave, a true personsappuriso view of a true personsappurisadiṭṭhi ishoti?
hereIdha, monksbhikkhave, a true personsappuriso of such viewevaṁdiṭṭhi ishoti:
there is‘atthi givingdinnaṁ, there isatthi sacrificeyiṭṭhaṁ, there isatthi offeringhutaṁ, there isatthi of good and bad deedssukatadukkaṭānaṁ of deedskammānaṁ fruitphalaṁ resultvipāko, there isatthi thisayaṁ worldloko, there isatthi anotherparo worldloko, there isatthi mothermātā, there isatthi fatherpitā, there areatthi beingssattā spontaneously rebornopapātikā, there areatthi in the worldloke ascetics and brahminssamaṇabrāhmaṇā rightly comportedsammaggatā rightly practicedsammāpaṭipannā whoye and this worldimañca worldlokaṁ and the other worldparañca worldlokaṁ themselvessayaṁ with insightabhiññā having realizedsacchikatvā they describepavedentī’ti.
thusEvaṁ indeedkho, monksbhikkhave, a true personsappuriso view of a true personsappurisadiṭṭhi ishoti.

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

and howKathañca, monksbhikkhave, a true personsappuriso the gifts of a true personsappurisadānaṁ givesdeti?
hereIdha, monksbhikkhave, a true personsappuriso carefullysakkaccaṁ a giftdānaṁ givesdeti, with their own handsahatthā a giftdānaṁ givesdeti, thoughtfullycittīkatvā a giftdānaṁ givesdeti, not the dregsanapaviṭṭhaṁ a giftdānaṁ givesdeti, with consideration for consequencesāgamanadiṭṭhiko a giftdānaṁ givesdeti.
thusEvaṁ indeedkho, monksbhikkhave, a true personsappuriso the gifts of a true personsappurisadānaṁ givesdeti.

And how does a true person give the gifts of a true person? 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. That’s how a true person gives the gifts of a true person.

heSo, monksbhikkhave, a true personsappuriso thusevaṁ endowed with true qualitiessaddhammasamannāgato, thusevaṁ devoted to true personssappurisabhatti, thusevaṁ thinking as a true personsappurisacintī, thusevaṁ counseling as a true personsappurisamantī, thusevaṁ speaking as a true personsappurisavāco, thusevaṁ acting as a true personsappurisakammanto, thusevaṁ with the view of a true personsappurisadiṭṭhi;
thusevaṁ the giving of a true personsappurisadānaṁ having givendatvā of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā whichyā of true personssappurisānaṁ destinationgati theretattha is rebornupapajjati.
whatKā andca, monksbhikkhave, of true personssappurisānaṁ destinationgati?
a state of greatness among godsDevamahattatā orvā a state of greatness among humansmanussamahattatā orvā”ti.

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— when their body breaks up, after death, is reborn in the place where true persons are reborn. And what is the place where true persons are reborn? A state of greatness among gods or humans.”

this he saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā thosete monksbhikkhū of the Blessed Onebhagavato speechbhāsitaṁ they approvedabhinandunti.
the Cūḷapuṇṇama SuttaCūḷapuṇṇamasuttaṁ finishedniṭṭhitaṁ the tenthdasamaṁ.
the Devadaha ChapterDevadahavaggo is finishedniṭṭhito the firstpaṭhamo.

That is what the Buddha said. Satisfied, the monks approved what the Buddha said.

its summaryTassuddānaṁ
DevadahaDevadahaṁ the group of fivepañcattayaṁ,
what thenKinti indeedsāma Sunakkhattasunakkhattaṁ;
the suitableSappāya groupgaṇa the guardiangopaka—
the Great Full-MoonMahāpuṇṇa and the Lesser Full-Mooncūḷapuṇṇañcāti.

Its summary: Devadaha, the group of five, what then indeed Sunakkhatta; the suitable, the group, the guardian — the Great Full-Moon and the Lesser Full-Moon.

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