中部110经/小月圆经(天臂品[11])

这是我亲身听闻到的：一时，世尊住舍卫城东园鹿母讲堂。当时正值月圆之夜十五日布萨日（布萨解释：译曰净住，善宿，又曰长养。出家之法，每半月（十五日与廿九日或三十日），集众僧说戒经，使比丘住于净戒中。能长养善法，又在家之法，于六斋日持八戒而增长善法，谓之布萨。因而就所作之法，谓之说戒或八戒。就其功能则曰布萨），世尊坐在露天，比丘僧团围绕。那时，世尊观察着寂静无声的比丘僧团，对诸比丘说：

"诸比丘，非善人能否知道另一个非善人：'此人是非善人'？"

"不能，世尊。"

"善哉，诸比丘；这是不可能的，非善人不可能知道另一个非善人：'此人是非善人'。那么，诸比丘，非善人能否知道善人：'此人是善人'？"

"不能，世尊。"

"善哉，诸比丘；这也是不可能的，非善人不可能知道善人：'此人是善人'。诸比丘，非善人具备不善法，亲近非善人，思维如非善人，谈论如非善人，言语如非善人，行为如非善人，见解如非善人，布施如非善人。"

"诸比丘，非善人如何具备不善法？在此，诸比丘，非善人无信仰，无惭，无愧，少闻，懒惰，失念，无慧。诸比丘，非善人就是这样具备不善法。"

"诸比丘，非善人如何亲近非善人？在此，诸比丘，非善人以那些无信仰、无惭、无愧、少闻、懒惰、失念、无慧的沙门婆罗门为朋友、为伙伴（沙门解释：出家修行人；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓）。诸比丘，非善人就是这样亲近非善人。"

"诸比丘，非善人如何思维如非善人？在此，诸比丘，非善人思考伤害自己，思考伤害他人，思考伤害双方。诸比丘，非善人就是这样思维如非善人。"

"诸比丘，非善人如何谈论如非善人？在此，诸比丘，非善人谈论伤害自己，谈论伤害他人，谈论伤害双方。诸比丘，非善人就是这样谈论如非善人。"

"诸比丘，非善人如何言语如非善人？在此，诸比丘，非善人说妄语（妄语解释：虚假不真实的言语），说离间语（离间语解释：说挑拨离间的言语，破坏别人和睦的关系），说粗恶语（粗恶语解释：说粗暴粗俗咒骂的言语），说绮语（绮语解释：说毫无意义不正经的言语）。诸比丘，非善人就是这样言语如非善人。"

"诸比丘，非善人如何行为如非善人？在此，诸比丘，非善人杀生，偷盗，邪淫（邪淫解释：没有结婚就发生男女关系，或者不正当的性行为）。诸比丘，非善人就是这样行为如非善人。"

"诸比丘，非善人如何见解如非善人？在此，诸比丘，非善人持有这样的见解：'无布施，无供养，无祭祀，无善恶业的果报（业解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回），无此世，无他世，无母，无父，无化生众生（化生解释：本无而忽生之意。即无所依托，借业力而出现者。凡化生者，不缺诸根支分，死亦不留其遗形，即所谓顿生而顿灭，故于四生中亦最胜。化生者，皆以爱染当生处而受其生），世间无正道正行的沙门婆罗门，能以自己的智慧证悟此世他世并宣说。'诸比丘，非善人就是这样见解如非善人。"

"诸比丘，非善人如何布施如非善人？在此，诸比丘，非善人布施时不恭敬，不亲手布施，不尊重，布施劣质物品，布施时无未来果报的见解。诸比丘，非善人就是这样布施如非善人。"

"诸比丘，这样具备不善法，亲近非善人，思维如非善人，谈论如非善人，言语如非善人，行为如非善人，见解如非善人，布施如非善人的非善人，身坏命终后，会生到非善人的去处。诸比丘，什么是非善人的去处？地狱或畜生道。"

"诸比丘，善人能否知道另一个善人：'此人是善人'？"

"能，世尊。"

"善哉，诸比丘；这是可能的，善人能够知道另一个善人：'此人是善人'。那么，诸比丘，善人能否知道非善人：'此人是非善人'？"

"能，世尊。"

"善哉，诸比丘；这也是可能的，善人能够知道非善人：'此人是非善人'。诸比丘，善人具备善法，亲近善人，思维如善人，谈论如善人，言语如善人，行为如善人，见解如善人，布施如善人。"

"诸比丘，善人如何具备善法？在此，诸比丘，善人有信仰，有惭，有愧，多闻，精进，正念，有慧。诸比丘，善人就是这样具备善法。"

"诸比丘，善人如何亲近善人？在此，诸比丘，善人以那些有信仰、有惭、有愧、多闻、精进、正念、有慧的沙门婆罗门为朋友、为伙伴。诸比丘，善人就是这样亲近善人。"

"诸比丘，善人如何思维如善人？在此，诸比丘，善人既不思考伤害自己，也不思考伤害他人，不思考伤害双方。诸比丘，善人就是这样思维如善人。"

"诸比丘，善人如何谈论如善人？在此，诸比丘，善人既不谈论伤害自己，也不谈论伤害他人，不谈论伤害双方。诸比丘，善人就是这样谈论如善人。"

"诸比丘，善人如何言语如善人？在此，诸比丘，善人远离妄语，远离离间语，远离粗恶语，远离绮语。诸比丘，善人就是这样言语如善人。"

"诸比丘，善人如何行为如善人？在此，诸比丘，善人远离杀生，远离偷盗，远离邪淫。诸比丘，善人就是这样行为如善人。"

"诸比丘，善人如何见解如善人？在此，诸比丘，善人持有这样的见解：'有布施，有供养，有祭祀，有善恶业的果报，有此世，有他世，有母，有父，有化生众生，世间有正道正行的沙门婆罗门，能以自己的智慧证悟此世他世并宣说。'诸比丘，善人就是这样见解如善人。"

"诸比丘，善人如何布施如善人？在此，诸比丘，善人布施时恭敬，亲手布施，尊重，布施优质物品，布施时有未来果报的见解。诸比丘，善人就是这样布施如善人。"

"诸比丘，这样具备善法，亲近善人，思维如善人，谈论如善人，言语如善人，行为如善人，见解如善人，布施如善人的善人，身坏命终后，会生到善人的去处。诸比丘，什么是善人的去处？天界的大福报或人间的大福报（天界解释，见第八百零五章）。"

世尊如此说。那些比丘满意欢喜世尊所说。

《小月圆经》终。

巴利语原版经文

MN.110/(10) Cūḷapuṇṇamasuttaṃ

　　 91. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – “jāneyya nu kho, bhikkhave, asappuriso asappurisaṃ– ‘asappuriso ayaṃ bhavan’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave; aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ asappuriso asappurisaṃ jāneyya– ‘asappuriso ayaṃ bhavan’ti. Jāneyya pana, bhikkhave, asappuriso sappurisaṃ– ‘sappuriso ayaṃ bhavan’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave; etampi kho, bhikkhave, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya– ‘sappuriso ayaṃ bhavan’ti. Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti; asappurisadānaṃ deti”.

　　 “Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti? Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti kusīto hoti, muṭṭhassati hoti, duppañño hoti. Evaṃ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.

　　 “Kathañca, bhikkhave, asappuriso asappurisabhatti hoti? Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā. Evaṃ kho, bhikkhave, asappuriso asappurisabhatti hoti.

　　 “Kathañca, bhikkhave, asappuriso asappurisacintī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Evaṃ kho, bhikkhave, asappuriso asappurisacintī hoti.

　　 “Kathañca, bhikkhave, asappuriso asappurisamantī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti. Evaṃ kho, bhikkhave, asappuriso asappurisamantī hoti.

　　 “Kathañca, bhikkhave, asappuriso asappurisavāco hoti? Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti samphappalāpī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisavāco hoti.

　　 “Kathañca, bhikkhave, asappuriso asappurisakammanto hoti? Idha bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisakammanto hoti.

　　 “Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti? Idha, bhikkhave, asappuriso evaṃdiṭṭhi hoti– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti.

　　 “Kathañca, bhikkhave, asappuriso asappurisadānaṃ deti? Idha, bhikkhave, asappuriso asakkaccaṃ dānaṃ deti, asahatthā dānaṃ deti, acittīkatvā dānaṃ deti, apaviṭṭhaṃ dānaṃ deti anāgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, asappuriso asappurisadānaṃ deti.

　　 “So, bhikkhave, asappuriso evaṃ assaddhammasamannāgato, evaṃ asappurisabhatti, evaṃ asappurisacintī, evaṃ asappurisamantī, evaṃ asappurisavāco, evaṃ asappurisakammanto, evaṃ asappurisadiṭṭhi; evaṃ asappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā asappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, asappurisānaṃ gati? Nirayo vā tiracchānayoni vā.

　　 92. “Jāneyya nu kho, bhikkhave, sappuriso sappurisaṃ– ‘sappuriso ayaṃ bhavan’”ti? “Evaṃ bhante”. “Sādhu, bhikkhave; ṭhānametaṃ, bhikkhave, vijjati yaṃ sappuriso sappurisaṃ jāneyya– ‘sappuriso ayaṃ bhavan’ti. Jāneyya pana, bhikkhave, sappuriso asappurisaṃ– ‘asappuriso ayaṃ bhavan’”ti? “Evaṃ, bhante”. “Sādhu, bhikkhave; etampi kho, bhikkhave, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya– ‘asappuriso ayaṃ bhavan’ti. Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; sappurisadānaṃ deti”.

　　 “Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti? Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Evaṃ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.

　　 “Kathañca, bhikkhave, sappuriso sappurisabhatti hoti? Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā. Evaṃ kho, bhikkhave, sappuriso sappurisabhatti hoti.

　　 “Kathañca, bhikkhave, sappuriso sappurisacintī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Evaṃ kho, bhikkhave, sappuriso sappurisacintī hoti.

　　 “Kathañca, bhikkhave, sappuriso sappurisamantī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti. Evaṃ kho, bhikkhave, sappuriso sappurisamantī hoti.

　　 “Kathañca, bhikkhave, sappuriso sappurisavāco hoti? Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisavāco hoti.

　　 “Kathañca, bhikkhave, sappuriso sappurisakammanto hoti? Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisakammanto hoti.

　　 “Kathañca bhikkhave, sappuriso sappurisadiṭṭhi hoti? Idha, bhikkhave, sappuriso evaṃdiṭṭhi hoti– ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti.

　　 “Kathañca, bhikkhave, sappuriso sappurisadānaṃ deti? Idha, bhikkhave, sappuriso sakkaccaṃ dānaṃ deti, sahatthā dānaṃ deti, cittīkatvā dānaṃ deti, anapaviṭṭhaṃ dānaṃ deti, āgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, sappuriso sappurisadānaṃ deti.

　　 “So, bhikkhave, sappuriso evaṃ saddhammasamannāgato, evaṃ sappurisabhatti, evaṃ sappurisacintī, evaṃ sappurisamantī, evaṃ sappurisavāco, evaṃ sappurisakammanto, evaṃ sappurisadiṭṭhi; evaṃ sappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā sappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, sappurisānaṃ gati? Devamahattatā vā manussamahattatā vā”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Cūḷapuṇṇamasuttaṃ niṭṭhitaṃ dasamaṃ.

　　 Devadahavaggo niṭṭhito paṭhamo.

　　 Tassuddānaṃ–

　　 Devadahaṃ pañcattayaṃ, kinti-sāma-sunakkhattaṃ.

　　 Sappāya-gaṇa-gopaka-mahāpuṇṇacūḷapuṇṇañcāti.