10: The Book of the Tens
75. Migasālā
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, in the morning, the Venerable Ānanda dressed, took his bowl and robe, and went to the house of the female lay follower Migasālā, where he sat down on the seat prepared for him. Then the female lay disciple Migasālā approached the Venerable Ānanda, paid homage to him, sat down to one side, and said:
2"Bhante Ānanda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life? My father Purāṇa was celibate, living apart, abstaining from sexual intercourse, the common person's practice. When he died, the Blessed One declared: ‘He attained to the state of a once-returner and has been reborn in the Tusita group of devas.’ My paternal uncle Isidatta [n.2092] Ce pettā pi yo; Be pitāmaho, Ee pettā piyo. PED explains pitāmahā (under pitar) as "grandfather," which seems unlikely here. PED, under pettāpiya (epic Skt pitṛvya), gives "father's brother, paternal uncle," which can thus support Ce and Ee if the spaces are eliminated. See too pp. 1758–59, note 1330. was not celibate but lived a contented married life. When he died, the Blessed One also declared: ‘He attained to the state of a once-returner and has been reborn in the Tusita group of devas.’
3Bhante Ānanda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life?"
"It was just in this way, sister, that the Blessed One declared it."
4-7Then, when the Venerable Ānanda had received almsfood at Migasālā's house, he rose from his seat and departed. After his meal, on returning from his alms round, he went to the Blessed One, paid homage to him, sat down to one side, and said: "Here, Bhante, in the morning, I dressed, took my bowl and robe, and went to the house of the female lay follower Migasālā …. all as above, down to … When she asked me this, I replied: ‘It was just in this way, sister, that the Blessed One declared it.’"
8The Blessed One said: "Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman's intellect? And who are those who have the knowledge of other persons as superior and inferior? [n.2093] I take Ce –ñāṇo here to be a misprint for –ñāṇe, which occurs in the repetition of the statement toward the end of the sutta. In AN6.44, Ce has –ñāṇe in both places.
9"There are, Ānanda, these ten types of persons found existing in the world. What ten?
(1) "Here, Ānanda, there is one person who is immoral and does not understand as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder. [n.2094] Dussīlyaṁ aparisesaṁ nirujjhati. Mp: "Here, the five kinds of immorality are abandoned by the path of stream-entry; the ten (courses of unwholesome kamma), by the path of arahantship. At the moment of fruition they are said to have been abandoned. By nirujjhati the text here refers to the moment of fruition. A worldling breaks virtuous behavior in five ways: by committing a pārājika offense, by giving up the training, by joining another sect, by reaching arahantship, and by death. The first three lead to the decline of development, the fourth to its growth, and the fifth neither to decline nor growth. But how is virtuous behavior broken by reaching arahantship? Because a worldling can have extremely wholesome virtuous behavior, but the path of arahantship leads to the destruction of wholesome and unwholesome kamma; thus it is broken in that way." This, it should be pointed out, is explained from the Abhidhamma standpoint, according to which an arahant's actions, being mere activities (kiriya) without kammic result, are not classified as either wholesome or unwholesome. In the language of the suttas, however, they would be described as extremely wholesome. And he has not listened to the teachings, become learned in them, penetrated them by view, and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
10(2) "Then, Ānanda, there is one person who is immoral yet understands as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder. And he has listened to the teachings, become learned in them, penetrated them by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
11"Ānanda, those who are judgmental will pass such judgment on them: ‘This one has the same qualities as the other. Why should one be inferior and the other superior?’ That judgment of theirs will indeed lead to their harm and suffering for a long time.
12"Between them, Ānanda, the person who is immoral, and who understands as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder; who has listened to the teachings, become learned in them, penetrated them by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?
"Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.
13(3) "Then, Ānanda, there is one person who is virtuous yet does not understand as it really is that liberation of mind, liberation by wisdom, where that virtuous behavior of his ceases without remainder. And he has not listened to the teachings … he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
14(4) "Then, Ānanda, there is one person who is virtuous and understands as it really is that liberation of mind, liberation by wisdom, where that virtuous behavior of his ceases without remainder. And he has listened to the teachings … and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
15"Ānanda, those who are judgmental will pass such judgment on them … I alone, or one like me, may pass judgment on people.
16(5) "Then, Ānanda, there is one person who is strongly prone to lust and does not understand as it really is that liberation of mind, liberation by wisdom, where that lust of his ceases without remainder. And he has not listened to the teachings … he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
17(6) "Then, Ānanda, there is one person who is strongly prone to lust yet understands as it really is that liberation of mind, liberation by wisdom, where that lust of his ceases without remainder. And he has listened to the teachings … and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
18"Ānanda, those who are judgmental will pass such judgment on them …. I alone, or one like me, may pass judgment on people.
19(7) "Then, Ānanda, there is one person who is prone to anger and does not understand as it really is that liberation of mind, liberation by wisdom, where that anger of his ceases without remainder. And he has not listened to the teachings … he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
20(8) "Then, Ānanda, there is one person who is prone to anger yet understands as it really is that liberation of mind, liberation by wisdom, where that anger of his ceases without remainder. And he has listened to the teachings … he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
21"Ānanda, those who are judgmental will pass such judgment on them …. I alone, or one like me, may pass judgment on people.
22(9) "Then, Ānanda, there is one person who is restless and does not understand as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder. And he has not listened to the teachings … he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
23(10) "Then, Ānanda, there is one person who is restless yet understands as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder. And he has listened to the teachings, become learned in them, penetrated them by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
24"Ānanda, those who are judgmental will pass such judgment on them: ‘This one has the same qualities as the other. Why should one be inferior and the other superior?’ That judgment of theirs will indeed lead to their harm and suffering for a long time.
25"Between them, Ānanda, the person who is restless, and who understands as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder; who has listened to the teachings, become learned in them, penetrated them by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?
"Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.
26"Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman's intellect? And who are those who have the knowledge of other persons as superior and inferior?
"These are the ten types of persons found existing in the world.
27"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."
1Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca:
2"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 hoti ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
3Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan"ti?
"Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan"ti.
4Atha 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:
5"Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca:
6‘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 sakadāgāmī satto tusitaṁ kāyaṁ upapannoti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – sakadāgāmī satto tusitaṁ kāyaṁ upapannoti.
7Kathaṁ 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.
8"Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe?
9Dasayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. Katame dasa?
Idhānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. 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)
10Idha panānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. 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)
11Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
12Tatrānanda, yvāyaṁ puggalo dussīlo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. 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.
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha, mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
13Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa taṁ sīlaṁ aparisesaṁ nirujjhati. 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)
14Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ sīlaṁ aparisesaṁ nirujjhati. 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)
15Tatrānanda, pamāṇikā pamiṇanti … pe … ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
16Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa so rāgo apariseso nirujjhati. 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. (5)
17Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa so rāgo apariseso nirujjhati. 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)
18Tatrānanda, pamāṇikā pamiṇanti … pe … ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
19Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa so kodho apariseso nirujjhati. 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. (7)
20Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa so kodho apariseso nirujjhati. 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. (8)
21Tatrānanda, pamāṇikā pamiṇanti … pe … ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
22Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati. 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. (9)
23Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati. 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. (10)
24Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
25Tatrānanda, yvāyaṁ puggalo uddhato hoti tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati, 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.
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
26Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe.
Ime kho, ānanda, dasa puggalā santo saṁvijjamānā lokasmiṁ.
27Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā"ti.
Pañcamaṁ.