Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then, early in the morning, the venerable Ānanda dressed, took his alms bowl and outer robe, and went to the residence of the laywoman Migasālā. Having arrived, he sat down on the prepared seat.
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca: “Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ?
Then, the laywoman Migasālā approached the venerable Ānanda. After approaching, she paid her respects to him and sat down to one side. Sitting to one side, Migasālā addressed the venerable Ānanda, saying, “Venerable Ānanda, just how should this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that has been taught by the Blessed One be understood, where a celibate practitioner and a non-celibate practitioner might attain an identical destination |in the next life::in a future existence [abhisamparāya]|?
Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṁ kāyaṁ upapannoti.
My father Purāṇa, venerable sir, was a celibate practitioner, living apart and abstaining from sexual intercourse, which is the common practice of laypeople. When he passed away, the Blessed One declared that he had attained the stage of a |once-returner::the second stage of awakening where one has completely exhausted the fetters of 1.) personal existence view, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3.) adherence to rules and observances as a means of liberation; as well as made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]| and was reborn in the Tusita heaven.
Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti.
My paternal uncle Isidatta, venerable sir, was a non-celibate practitioner, but was content living with his wife. When he passed away, the Blessed One declared that he had attained the stage of a once-returner and was reborn in the Tusita heaven.
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?
Venerable Ānanda, just how should this Dhamma that has been taught by the Blessed One be understood, where a celibate practitioner and a non-celibate practitioner might attain an identical destination in the next life?”
“Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan”ti.
“It was indeed in this way, sister, that the Blessed One declared it.”
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then, venerable Ānanda, having received alms food at the residence of the laywoman Migasālā, rose from his seat and departed. Later, after his meal and upon returning from alms, the venerable Ānanda went to the Blessed One. having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One:
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca: ‘kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: ‘evaṁ kho panetaṁ, bhagini, bhagavatā byākatan’”ti.
“Venerable sir, earlier this morning, I dressed, took my alms bowl and outer robe, and went to the residence of the laywoman Migasālā. Upon arriving, I sat down on the prepared seat. Then, venerable sir, the laywoman Migasālā approached me. After approaching, she paid her respects to me and sat down to one side. Once seated to one side, she said to me, ‘Venerable Ānanda, just how should this Dhamma that has been taught by the Blessed One be understood, where a celibate practitioner and a non-celibate practitioner might attain an identical destination in the next life? My father, Purāṇa, venerable sir, was a celibate practitioner, living apart and abstaining from sexual intercourse, which is the common practice of laypeople. When he passed away, the Blessed One declared that he had attained the stage of a once-returner and was reborn in the Tusita heaven. However, my paternal uncle, Isidatta, venerable sir, was a non-celibate practitioner, yet he was content living with his wife. When he passed away, the Blessed One declared that he too had attained the stage of a once-returner and was reborn in the Tusita heaven. venerable Ānanda, just how should this Dhamma that has been taught by the Blessed One be understood, where a celibate practitioner and a non-celibate practitioner might attain an identical destination in the next life?’ When she said this, venerable sir, I replied to the laywoman Migasālā, ‘It was indeed in this way, sister, that the Blessed One declared it.’”
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe? Chayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. Katame cha?
“And Ānanda, who indeed is the laywoman Migasālā—an |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, inexperienced woman with womanly understanding—and who can understand the superior and inferior faculties of individuals? There are, Ānanda, these six kinds of persons found existing in the world. What six?
Idhānanda, ekacco puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
1.) Here, Ānanda, there is a certain person who is |gentle::polite, easy-going, calm [sorata]| and easy to live with, and their fellow practitioners appreciate dwelling together with them. Yet they have not heard [the Dhamma], nor become learned [in it], nor have they penetrated [it] by view, and they do not attain even temporary liberation. After the breaking up of the body, after death, they go towards |a state of decline::a state of deterioration [hāna]|, not towards |distinction::an excellent state [visesa]|; they are indeed on a path of decline, not on a path of distinction.
Idha panānanda, ekacco puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.
2.) Here further, Ānanda, there is a certain person who is gentle and easy to live with, and their fellow practitioners appreciate dwelling together with them. They have heard [the Dhamma], become learned [in it], have penetrated [it] by view, and they also attain temporary liberation. After the breaking up of the body, after death, they go towards distinction, not towards a state of decline; they are indeed on a path of distinction, not on a path of decline.
Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṁ eko hīno eko paṇīto’ti. Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
In this case, Ānanda, some people with limited understanding measure others, thinking: ‘This person has the same qualities as that person, so why is one considered inferior and the other superior?’ This leads to their harm and suffering for a long time.
Tatrānanda, yvāyaṁ puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati, tadantaraṁ ko jāneyya aññatra tathāgatena.
In this case, Ānanda, the certain person who is gentle and easy to live with, and their fellow practitioners appreciate dwelling together with them, who has heard [the Dhamma], become learned [in it], and have penetrated [it] by view, who attains temporary liberation, is |more excellent::more wonderful [abhikkantatara]| and |more sublime::more refined [paṇītatara]| than the other person. For what reason? Because, Ānanda, this person is carried along by the stream of the Dhamma. But who can know this difference except the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.
Therefore, Ānanda, do not be among those who measure people, do not make judgments about people. For, Ānanda, one who measures people is harmed. Either I, Ānanda, or someone who is like me might measure people.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
3.) Here, Ānanda, there is a certain person who has |anger and pride::temper and superiority [kodhamāna]| ingrained within, and from time to time, |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| arises within them. They have not heard the Dhamma, nor become learned in it, nor have they penetrated it by view, and they do not attain even temporary liberation. After the breaking up of the body, after death, they go towards a state of decline, not towards distinction; they are indeed on a path of decline, not on a path of distinction.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.
4.) Here further, Ānanda, there is a certain person who has anger and pride ingrained within, and from time to time, greed arises within them. They have heard the Dhamma, become learned in it, have penetrated it by view, and they also attain temporary liberation. After the breaking up of the body, after death, they go towards distinction, not towards a state of decline; they are indeed on a path of distinction, not on a path of decline.
Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṁ eko hīno eko paṇīto’ti. Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
In this case, Ānanda, some people with limited understanding measure others, thinking: ‘This person has the same qualities as that person, so why is one considered inferior and the other superior?’ This leads to their harm and suffering for a long time.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati, tadantaraṁ ko jāneyya aññatra tathāgatena.
In this case, Ānanda, the certain person who has anger and pride ingrained within, and from time to time, greed arises within them, who has heard the Dhamma, become learned in it, and have penetrated it by view, who attains temporary liberation, is more excellent and more sublime than the other person. For what reason? Because, Ānanda, this person is carried along by the stream of the Dhamma. But who can know this difference except the Tathāgata?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.
Therefore, Ānanda, do not be among those who measure people, do not make judgments about people. For, Ānanda, one who measures people is harmed. Either I, Ānanda, or someone who is like me might measure people.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi akataṁ hoti …pe… sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
5.) Here, Ānanda, there is a certain person who has anger and pride ingrained within, and from time to time, |impulsive or harmful speech::exchange of words, verbal formations [vacīsaṅkhāra]| arisen in them. They have not heard the Dhamma, nor become learned in it, nor have they penetrated it by view, and they do not attain even temporary liberation. After the breaking up of the body, after death, they go towards a state of decline, not towards distinction; they are indeed on a path of decline, not on a path of distinction.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.
6.) Here further, Ānanda, there is a certain person who has anger and pride ingrained within, and from time to time, impulsive or harmful speech arises within them. They have heard the Dhamma, become learned in it, have penetrated it by view, and they also attain temporary liberation. After the breaking up of the body, after death, they go towards distinction, not towards a state of decline; they are indeed on a path of distinction, not on a path of decline.
Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṁ eko hīno, eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
In this case, Ānanda, some people with limited understanding measure others, thinking: ‘This person has the same qualities as that person, so why is one considered inferior and the other superior?’ This leads to their harm and suffering for a long time.
Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. Tadantaraṁ ko jāneyya aññatra tathāgatena.
In this case, Ānanda, the certain person who has anger and pride ingrained within, and from time to time, impulsive or harmful speech arises within them, who has heard the Dhamma, become learned in it, and have penetrated it by view, who attains temporary liberation, is more excellent and more sublime than the other person. For what reason? Because, Ānanda, this person is carried along by the stream of the Dhamma. But who can know this difference except the Tathāgata?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.
Therefore, Ānanda, do not be among those who measure people, do not make judgments about people. For, Ānanda, one who measures people is harmed. Either I, Ānanda, or someone who is like me might measure people.
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe. Ime kho, ānanda, cha puggalā santo saṁvijjamānā lokasmiṁ.
And Ānanda, who indeed is the laywoman Migasālā—an immature person, inexperienced, and influenced by her mother’s mind and wisdom; and who can understand the superior and inferior faculties of individuals. There are, Ānanda, these six kinds of persons found existing in the world.
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti.
Ānanda, if Isidatta had possessed the same kind of virtuous behavior that Purāṇa had, Purāṇa could not have even known his destination. And if Purāṇa had possessed the same kind of wisdom that Isidatta had, Isidatta could not have even known his destination. In this way, Ānanda, these two persons were each deficient in one respect.”