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Medium Discourses Collection 110 – Majjhima Nikāya 110
MN 110 The Shorter Discourse on the Full-Moon Night – Cūḷapuṇṇamasutta
1.1
So I have heard.
Evaṁ me sutaṁ—
1.2
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
2.1
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.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
2.2
Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them,
Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
3.1
“Bhikkhū, could a bad person know of a bad person:
“jāneyya nu kho, bhikkhave, asappuriso asappurisaṁ:
3.2
‘This fellow is a bad person’?”
‘asappuriso ayaṁ bhavan’”ti?
3.3
“No, sir.”
“No hetaṁ, bhante”.
3.4
“Good, bhikkhū!
“Sādhu, bhikkhave;
3.5
It’s impossible, it can’t happen, that a bad person could know of a bad person:
aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ asappuriso asappurisaṁ jāneyya:
3.6
‘This fellow is a bad person.’
‘asappuriso ayaṁ bhavan’ti.
3.7
But could a bad person know of a noble person:
Jāneyya pana, bhikkhave, asappuriso sappurisaṁ:
3.8
‘This fellow is a noble person’?”
‘sappuriso ayaṁ bhavan’”ti?
3.9
“No, sir.”
“No hetaṁ, bhante”.
3.10
“Good, bhikkhū!
“Sādhu, bhikkhave;
3.11
That too is impossible.
etampi kho, bhikkhave, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya:
3.12
‘sappuriso ayaṁ bhavan’ti.
4.1
A bad person has bad qualities, associates with bad people, and has the intentions, counsel, speech, actions, views, and giving of a bad person.
Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti; asappurisadānaṁ deti.
5.1
And how does a bad person have bad qualities?
Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti?
5.2
It’s when a bad person is faithless, shameless, imprudent, uneducated, lazy, unmindful, and witless.
Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.
5.3
That’s how a bad person has bad qualities.
Evaṁ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.
6.1
And how does a bad person associate with bad people?
Kathañca, bhikkhave, asappuriso asappurisabhatti hoti?
6.2
It’s when a bad person is a friend and companion of ascetics and brahmins who are faithless, shameless, imprudent, uneducated, lazy, unmindful, and witless.
Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā.
6.3
That’s how a bad person associates with bad people.
Evaṁ kho, bhikkhave, asappuriso asappurisabhatti hoti.
7.1
And how does a bad person have the intentions of a bad person?
Kathañca, bhikkhave, asappuriso asappurisacintī hoti?
7.2
It’s when a bad person intends to hurt themselves, hurt others, and hurt both.
Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
7.3
That’s how a bad person has the intentions of a bad person.
Evaṁ kho, bhikkhave, asappuriso asappurisacintī hoti.
8.1
And how does a bad person offer the counsel of a bad person?
Kathañca, bhikkhave, asappuriso asappurisamantī hoti?
8.2
It’s when a bad person offers counsel that hurts themselves, hurts others, and hurts both.
Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti.
8.3
That’s how a bad person offers the counsel of a bad person.
Evaṁ kho, bhikkhave, asappuriso asappurisamantī hoti.
9.1
And how does a bad person have the speech of a bad person?
Kathañca, bhikkhave, asappuriso asappurisavāco hoti?
9.2
It’s when a bad person uses speech that’s false, divisive, harsh, and nonsensical.
Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.
9.3
That’s how a bad person has the speech of a bad person.
Evaṁ kho, bhikkhave, asappuriso asappurisavāco hoti.
10.1
And how does a bad person have the action of a bad person?
Kathañca, bhikkhave, asappuriso asappurisakammanto hoti?
10.2
It’s when a bad person kills living creatures, steals, and commits sexual misconduct.
Idha, bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti.
10.3
That’s how a bad person has the actions of a bad person.
Evaṁ kho, bhikkhave, asappuriso asappurisakammanto hoti.
11.1
And how does a bad person have the view of a bad person?
Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti?
11.2
It’s when a bad person has such a view:
Idha, bhikkhave, asappuriso evaṁdiṭṭhi hoti:
11.3
‘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 obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
‘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.
11.4
That’s how a bad person has the view of a bad person.
Evaṁ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti.
12.1
And how does a bad person give the gifts of a bad person?
Kathañca, bhikkhave, asappuriso asappurisadānaṁ deti?
12.2
It’s when a bad person gives a gift carelessly, not with their own hand, and thoughtlessly. They give the dregs, and they give without consideration for consequences.
Idha, bhikkhave, asappuriso asakkaccaṁ dānaṁ deti, asahatthā dānaṁ deti, acittīkatvā dānaṁ deti, apaviṭṭhaṁ dānaṁ deti anāgamanadiṭṭhiko dānaṁ deti.
12.3
That’s how a bad person gives the gifts of a bad person.
Evaṁ kho, bhikkhave, asappuriso asappurisadānaṁ deti.
13.1
That bad person—who has such bad qualities, frequents bad people, and has the intentions, counsel, speech, actions, views, and giving of a bad person—
So, bhikkhave, asappuriso evaṁ assaddhammasamannāgato, evaṁ asappurisabhatti, evaṁ asappurisacintī, evaṁ asappurisamantī, evaṁ asappurisavāco, evaṁ asappurisakammanto, evaṁ asappurisadiṭṭhi;
13.2
when their body breaks up, after death, is reborn in the place where bad people are reborn.
evaṁ asappurisadānaṁ datvā kāyassa bhedā paraṁ maraṇā yā asappurisānaṁ gati tattha upapajjati.
13.3
And what is the place where bad people are reborn?
Kā ca, bhikkhave, asappurisānaṁ gati?
13.4
Hell or the animal realm.
Nirayo vā tiracchānayoni vā.
14.1
Bhikkhū, could a noble person know of a noble person:
Jāneyya nu kho, bhikkhave, sappuriso sappurisaṁ:
14.2
‘This fellow is a noble person’?”
‘sappuriso ayaṁ bhavan’”ti?
14.3
“Yes, sir.”
“Evaṁ, bhante”.
14.4
“Good, bhikkhū!
“Sādhu, bhikkhave;
14.5
It is possible that a noble person could know of a noble person:
ṭhānametaṁ, bhikkhave, vijjati yaṁ sappuriso sappurisaṁ jāneyya:
14.6
‘This fellow is a noble person.’
‘sappuriso ayaṁ bhavan’ti.
14.7
But could a noble person know of a bad person:
Jāneyya pana, bhikkhave, sappuriso asappurisaṁ:
14.8
‘This fellow is a bad person’?”
‘asappuriso ayaṁ bhavan’”ti?
14.9
“Yes, sir.”
“Evaṁ, bhante”.
15.1
“Good, bhikkhū!
“Sādhu, bhikkhave;
15.2
That too is possible.
etampi kho, bhikkhave, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya:
15.3
‘asappuriso ayaṁ bhavan’ti.
15.4
A noble person has good qualities, associates with noble people, and has the intentions, counsel, speech, actions, views, and giving of a noble person.
Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti;
15.5
sappurisadānaṁ deti.
16.1
And how does a noble person have good qualities?
Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti?
16.2
It’s when a noble person is faithful, conscientious, prudent, learned, energetic, mindful, and wise.
Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.
16.3
That’s how a noble person has good qualities.
Evaṁ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.
17.1
And how does a noble person associate with noble people?
Kathañca, bhikkhave, sappuriso sappurisabhatti hoti?
17.2
It’s when a noble person is a friend and companion of ascetics and brahmins who are faithful, conscientious, prudent, learned, energetic, mindful, and wise.
Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā.
17.3
That’s how a noble person associates with noble people.
Evaṁ kho, bhikkhave, sappuriso sappurisabhatti hoti.
18.1
And how does a noble person have the intentions of a noble person?
Kathañca, bhikkhave, sappuriso sappurisacintī hoti?
18.2
It’s when a noble person doesn’t intend to hurt themselves, hurt others, and hurt both.
Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
18.3
That’s how a noble person has the intentions of a noble person.
Evaṁ kho, bhikkhave, sappuriso sappurisacintī hoti.
19.1
And how does a noble person offer the counsel of a noble person?
Kathañca, bhikkhave, sappuriso sappurisamantī hoti?
19.2
It’s when a noble person offers counsel that doesn’t hurt themselves, hurt others, and hurt both.
Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti.
19.3
That’s how a noble person offers the counsel of a noble person.
Evaṁ kho, bhikkhave, sappuriso sappurisamantī hoti.
20.1
And how does a noble person have the speech of a noble person?
Kathañca, bhikkhave, sappuriso sappurisavāco hoti?
20.2
It’s when a noble person refrains from speech that’s false, divisive, harsh, or nonsensical.
Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.
20.3
That’s how a noble person has the speech of a noble person.
Evaṁ kho, bhikkhave, sappuriso sappurisavāco hoti.
21.1
And how does a noble person have the action of a noble person?
Kathañca, bhikkhave, sappuriso sappurisakammanto hoti?
21.2
It’s when a noble person refrains from killing living creatures, stealing, and committing sexual misconduct.
Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti.
21.3
That’s how a noble person has the action of a noble person.
Evaṁ kho, bhikkhave, sappuriso sappurisakammanto hoti.
22.1
And how does a noble person have the view of a noble person?
Kathañca, bhikkhave, sappuriso sappurisadiṭṭhi hoti?
22.2
It’s when a noble person has such a view:
Idha, bhikkhave, sappuriso evaṁdiṭṭhi hoti:
22.3
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
‘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.
22.4
That’s how a noble person has the view of a noble person.
Evaṁ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti.
23.1
And how does a noble person give the gifts of a noble person?
Kathañca, bhikkhave, sappuriso sappurisadānaṁ deti?
23.2
It’s when a noble person gives a gift carefully, with their own hand, and thoughtfully. They don’t give the dregs, and they give with consideration for consequences.
Idha, bhikkhave, sappuriso sakkaccaṁ dānaṁ deti, sahatthā dānaṁ deti, cittīkatvā dānaṁ deti, anapaviṭṭhaṁ dānaṁ deti, āgamanadiṭṭhiko dānaṁ deti.
23.3
That’s how a noble person gives the gifts of a noble person.
Evaṁ kho, bhikkhave, sappuriso sappurisadānaṁ deti.
24.1
That noble person—who has such good qualities, associates with noble people, and has the intentions, counsel, speech, actions, views, and giving of a noble person—
So, bhikkhave, sappuriso evaṁ saddhammasamannāgato, evaṁ sappurisabhatti, evaṁ sappurisacintī, evaṁ sappurisamantī, evaṁ sappurisavāco, evaṁ sappurisakammanto, evaṁ sappurisadiṭṭhi;
24.2
when their body breaks up, after death, is reborn in the place where noble people are reborn.
evaṁ sappurisadānaṁ datvā kāyassa bhedā paraṁ maraṇā yā sappurisānaṁ gati tattha upapajjati.
24.3
And what is the place where noble people are reborn?
Kā ca, bhikkhave, sappurisānaṁ gati?
24.4
A state of greatness among gods or humans.”
Devamahattatā vā manussamahattatā vā”ti.
25.1
That is what the Buddha said.
Idamavoca bhagavā.
25.2
Satisfied, the bhikkhū were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
25.3
Cūḷapuṇṇamasuttaṁ niṭṭhitaṁ dasamaṁ.
25.4
Devadahavaggo niṭṭhito paṭhamo.
26.0
Tassuddānaṁ
26.1
Devadahaṁ pañcattayaṁ,
26.2
Kinti sāma sunakkhattaṁ;
26.3
Sappāya gaṇa gopaka—
26.4
Mahāpuṇṇa cūḷapuṇṇañcāti.