So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

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. Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them, Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: “Mendicants, could an untrue person know of an untrue person: “jāneyya nu kho, bhikkhave, asappuriso asappurisaṁ: ‘This worthy one is an untrue person’?” ‘asappuriso ayaṁ bhavan’”ti?

“No, sir.” “No hetaṁ, bhante”.

“Good, mendicants! “Sādhu, bhikkhave; It’s impossible, it can’t happen, that an untrue person could know of an untrue person: aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ asappuriso asappurisaṁ jāneyya: ‘This worthy one is an untrue person.’ ‘asappuriso ayaṁ bhavan’ti. But could an untrue person know of a true person: Jāneyya pana, bhikkhave, asappuriso sappurisaṁ: ‘This worthy one is a true person’?” ‘sappuriso ayaṁ bhavan’”ti?

“No, sir.” “No hetaṁ, bhante”.

“Good, mendicants! “Sādhu, bhikkhave; That too is impossible. etampi kho, bhikkhave, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya: ‘sappuriso ayaṁ bhavan’ti. A untrue person has bad qualities, is devoted to untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person. Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti; asappurisadānaṁ deti.

And how does an untrue person have bad qualities? Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti? It’s when an untrue person is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. That’s how an untrue person has bad qualities. Evaṁ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.

And how is an untrue person devoted to untrue persons? Kathañca, bhikkhave, asappuriso asappurisabhatti hoti? 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. Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā. That’s how an untrue person is devoted to untrue persons. Evaṁ kho, bhikkhave, asappuriso asappurisabhatti hoti.

And how does an untrue person have the intentions of an untrue person? Kathañca, bhikkhave, asappuriso asappurisacintī hoti? It’s when an untrue person intends to hurt themselves, hurt others, and hurt both. Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. That’s how an untrue person has the intentions of an untrue person. Evaṁ kho, bhikkhave, asappuriso asappurisacintī hoti.

And how does an untrue person offer the counsel of an untrue person? Kathañca, bhikkhave, asappuriso asappurisamantī hoti? It’s when an untrue person offers counsel that hurts themselves, hurts others, and hurts both. Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti. That’s how an untrue person offers the counsel of an untrue person. Evaṁ kho, bhikkhave, asappuriso asappurisamantī hoti.

And how does an untrue person have the speech of an untrue person? Kathañca, bhikkhave, asappuriso asappurisavāco hoti? It’s when an untrue person uses speech that’s false, divisive, harsh, and nonsensical. Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. That’s how an untrue person has the speech of an untrue person. Evaṁ kho, bhikkhave, asappuriso asappurisavāco hoti.

And how does an untrue person have the action of an untrue person? Kathañca, bhikkhave, asappuriso asappurisakammanto hoti? It’s when an untrue person kills living creatures, steals, and commits sexual misconduct. Idha, bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti. That’s how an untrue person has the actions of an untrue person. Evaṁ kho, bhikkhave, asappuriso asappurisakammanto hoti.

And how does an untrue person have the view of an untrue person? Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti? It’s when an untrue person has such a view: Idha, bhikkhave, asappuriso evaṁdiṭṭhi hoti: ‘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.’ ‘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. That’s how an untrue person has the view of an untrue person. Evaṁ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti.

And how does an untrue person give the gifts of an untrue person? Kathañca, bhikkhave, asappuriso asappurisadānaṁ 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. Idha, bhikkhave, asappuriso asakkaccaṁ dānaṁ deti, asahatthā dānaṁ deti, acittīkatvā dānaṁ deti, apaviṭṭhaṁ dānaṁ deti anāgamanadiṭṭhiko dānaṁ deti. That’s how an untrue person gives the gifts of an untrue person. Evaṁ kho, bhikkhave, asappuriso asappurisadānaṁ deti.

That untrue person—who has such bad qualities, frequents untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person—So, bhikkhave, asappuriso evaṁ assaddhammasamannāgato, evaṁ asappurisabhatti, evaṁ asappurisacintī, evaṁ asappurisamantī, evaṁ asappurisavāco, evaṁ asappurisakammanto, evaṁ asappurisadiṭṭhi; when their body breaks up, after death, is reborn in the place where untrue persons are reborn. evaṁ asappurisadānaṁ datvā kāyassa bhedā paraṁ maraṇā yā asappurisānaṁ gati tattha upapajjati. And what is the place where untrue persons are reborn? Kā ca, bhikkhave, asappurisānaṁ gati? Hell or the animal realm. Nirayo vā tiracchānayoni vā.

Mendicants, could a true person know of a true person: Jāneyya nu kho, bhikkhave, sappuriso sappurisaṁ: ‘This worthy one is a true person’?” ‘sappuriso ayaṁ bhavan’”ti?

“Yes, sir.” “Evaṁ, bhante”.

“Good, mendicants! “Sādhu, bhikkhave; It is possible that a true person could know of a true person: ṭhānametaṁ, bhikkhave, vijjati yaṁ sappuriso sappurisaṁ jāneyya: ‘This worthy one is a true person.’ ‘sappuriso ayaṁ bhavan’ti. But could a true person know of an untrue person: Jāneyya pana, bhikkhave, sappuriso asappurisaṁ: ‘This worthy one is an untrue person’?” ‘asappuriso ayaṁ bhavan’”ti?

“Yes, sir.” “Evaṁ, bhante”.

“Good, mendicants! “Sādhu, bhikkhave; That too is possible. etampi kho, bhikkhave, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: ‘asappuriso ayaṁ bhavan’ti. 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. Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; sappurisadānaṁ deti.

And how does a true person have good qualities? Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti? It’s when a true 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. That’s how a true person has good qualities. Evaṁ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.

And how is a true person devoted to true persons? Kathañca, bhikkhave, sappuriso sappurisabhatti hoti? 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. Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā. That’s how a true person is devoted to true persons. Evaṁ kho, bhikkhave, sappuriso sappurisabhatti hoti.

And how does a true person have the intentions of a true person? Kathañca, bhikkhave, sappuriso sappurisacintī hoti? It’s when a true person doesn’t intend to hurt themselves, hurt others, and hurt both. Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. That’s how a true person has the intentions of a true person. Evaṁ kho, bhikkhave, sappuriso sappurisacintī hoti.

And how does a true person offer the counsel of a true person? Kathañca, bhikkhave, sappuriso sappurisamantī hoti? It’s when a true person offers counsel that doesn’t hurt themselves, hurt others, and hurt both. Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti. That’s how a true person offers the counsel of a true person. Evaṁ kho, bhikkhave, sappuriso sappurisamantī hoti.

And how does a true person have the speech of a true person? Kathañca, bhikkhave, sappuriso sappurisavāco hoti? It’s when a true 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. That’s how a true person has the speech of a true person. Evaṁ kho, bhikkhave, sappuriso sappurisavāco hoti.

And how does a true person have the action of a true person? Kathañca, bhikkhave, sappuriso sappurisakammanto hoti? It’s when a true person refrains from killing living creatures, stealing, and committing sexual misconduct. Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. That’s how a true person has the action of a true person. Evaṁ kho, bhikkhave, sappuriso sappurisakammanto hoti.

And how does a true person have the view of a true person? Kathañca, bhikkhave, sappuriso sappurisadiṭṭhi hoti? It’s when a true person has such a view: Idha, bhikkhave, sappuriso evaṁdiṭṭhi hoti: ‘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.’ ‘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. That’s how a true person has the view of a true person. Evaṁ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti.

And how does a true person give the gifts of a true person? Kathañca, bhikkhave, sappuriso sappurisadānaṁ 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. Idha, bhikkhave, sappuriso sakkaccaṁ dānaṁ deti, sahatthā dānaṁ deti, cittīkatvā dānaṁ deti, anapaviṭṭhaṁ dānaṁ deti, āgamanadiṭṭhiko dānaṁ deti. That’s how a true person gives the gifts of a true person. Evaṁ kho, bhikkhave, sappuriso sappurisadānaṁ deti.

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—So, bhikkhave, sappuriso evaṁ saddhammasamannāgato, evaṁ sappurisabhatti, evaṁ sappurisacintī, evaṁ sappurisamantī, evaṁ sappurisavāco, evaṁ sappurisakammanto, evaṁ sappurisadiṭṭhi; when their body breaks up, after death, is reborn in the place where true persons are reborn. evaṁ sappurisadānaṁ datvā kāyassa bhedā paraṁ maraṇā yā sappurisānaṁ gati tattha upapajjati. And what is the place where true persons are reborn? Kā ca, bhikkhave, sappurisānaṁ gati? A state of greatness among gods or humans.” Devamahattatā vā manussamahattatā vā”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Cūḷapuṇṇamasuttaṁ niṭṭhitaṁ dasamaṁ.

Devadahavaggo niṭṭhito paṭhamo.

Tassuddānaṁ

Devadahaṁ pañcattayaṁ, Kinti sāma sunakkhattaṁ; Sappāya gaṇa gopaka—Mahāpuṇṇa cūḷapuṇṇañcāti.