Ekaṁ 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:
At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s park. 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. 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, the laywoman Migasālā addressed the venerable Ānanda, saying:
“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.
“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]|? 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: ‘He has 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 is reborn in the Tusita heaven.’ 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: ‘He has attained the stage of a once-returner and is 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, the 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 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:
“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:
‘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.
‘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: “He has attained the stage of a once-returner and is reborn in the Tusita heaven.” 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: “He has attained the stage of a once-returner and is 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? Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: ‘evaṁ kho panetaṁ, bhagini, bhagavatā byākatan’”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?’ 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 purisapuggalaparopariye ñāṇe?
“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?
Dasayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. Katame dasa?
There are, Ānanda, these ten kinds of persons found existing in the world. What ten?
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.) Here, Ānanda, there is a certain person who is |unprincipled::without regard for ethical conduct [dussīla]|. And they do not understand as it truly is, that |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| where that unprincipled behavior ceases without remainder. 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 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.) Here further, Ānanda, there is a certain person who is unprincipled. But they understand as it truly is, that liberation of mind and liberation by wisdom where that unprincipled behavior ceases without remainder. 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 nesaṁ 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::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| for a long time.
Tatrānanda, 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.
In this case, Ānanda, the certain person who is unprincipled, but who understands as it truly is, that liberation of mind and liberation by wisdom where that unprincipled behavior ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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, 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.) Here, Ānanda, there is a certain person who is |principled::ethical, moral [sīlavant]|. And they do not understand as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder. 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, 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.) Here further, Ānanda, there is a certain person who is principled. But they understand as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder. 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 …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
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. In this case, Ānanda, the certain person who is principled, but who understands as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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, 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.) Here, Ānanda, there is a certain person who is |intensely passionate::with raging lust [tibbarāga]|. And they do not understand as it truly is, that liberation of mind and liberation by wisdom where that passion ceases without remainder. 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, 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.) Here further, Ānanda, there is a certain person who is intensely passionate. But they understand as it truly is, that liberation of mind and liberation by wisdom where that passion ceases without remainder. 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 …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
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. In this case, Ānanda, the certain person who is principled, but who understands as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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, 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.) Here, Ānanda, there is a certain person who is |irritable::prone to anger [kodhana]|. And they do not understand as it truly is, that liberation of mind and liberation by wisdom where that anger ceases without remainder. 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, 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.) Here further, Ānanda, there is a certain person who is irritable. But they understand as it truly is, that liberation of mind and liberation by wisdom where that anger ceases without remainder. 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 …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
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. In this case, Ānanda, the certain person who is principled, but who understands as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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, 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.) Here, Ānanda, there is a certain person who is |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|. And they do not understand as it truly is, that liberation of mind and liberation by wisdom where that restlessness ceases without remainder. 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, 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.) Here further, Ānanda, there is a certain person who is restless. But they understand as it truly is, that liberation of mind and liberation by wisdom where that restlessness ceases without remainder. 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 nesaṁ 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 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.
In this case, Ānanda, the certain person who is restless, but who understands as it truly is, that liberation of mind and liberation by wisdom where that restlessness ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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 purisapuggalaparopariye ñāṇe. Ime kho, ānanda, dasa puggalā santo saṁvijjamānā lokasmiṁ.
And Ānanda, who indeed is the laywoman Migasālā—an immature, inexperienced woman with womanly understanding—and who can understand the superior and inferior faculties of individuals?
Yathārūpena, 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.
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.”
At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s park. 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. 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, the laywoman 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]|? 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: ‘He has 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 is reborn in the Tusita heaven.’ 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: ‘He has attained the stage of a once-returner and is 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?”
“It was indeed in this way, sister, that the Blessed One declared it.”
Then, the 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:
“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: “He has attained the stage of a once-returner and is reborn in the Tusita heaven.” 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: “He has attained the stage of a once-returner and is 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.’”
“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 ten kinds of persons found existing in the world. What ten?
1.) Here, Ānanda, there is a certain person who is |unprincipled::without regard for ethical conduct [dussīla]|. And they do not understand as it truly is, that |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| where that unprincipled behavior ceases without remainder. 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.
2.) Here further, Ānanda, there is a certain person who is unprincipled. But they understand as it truly is, that liberation of mind and liberation by wisdom where that unprincipled behavior ceases without remainder. 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.
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::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| for a long time.
In this case, Ānanda, the certain person who is unprincipled, but who understands as it truly is, that liberation of mind and liberation by wisdom where that unprincipled behavior ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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.
3.) Here, Ānanda, there is a certain person who is |principled::ethical, moral [sīlavant]|. And they do not understand as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder. 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.
4.) Here further, Ānanda, there is a certain person who is principled. But they understand as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder. 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.
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. In this case, Ānanda, the certain person who is principled, but who understands as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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.
5.) Here, Ānanda, there is a certain person who is |intensely passionate::with raging lust [tibbarāga]|. And they do not understand as it truly is, that liberation of mind and liberation by wisdom where that passion ceases without remainder. 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.
6.) Here further, Ānanda, there is a certain person who is intensely passionate. But they understand as it truly is, that liberation of mind and liberation by wisdom where that passion ceases without remainder. 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.
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. In this case, Ānanda, the certain person who is principled, but who understands as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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.
7.) Here, Ānanda, there is a certain person who is |irritable::prone to anger [kodhana]|. And they do not understand as it truly is, that liberation of mind and liberation by wisdom where that anger ceases without remainder. 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.
8.) Here further, Ānanda, there is a certain person who is irritable. But they understand as it truly is, that liberation of mind and liberation by wisdom where that anger ceases without remainder. 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.
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. In this case, Ānanda, the certain person who is principled, but who understands as it truly is, that liberation of mind and liberation by wisdom where that principled conduct ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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.
9.) Here, Ānanda, there is a certain person who is |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|. And they do not understand as it truly is, that liberation of mind and liberation by wisdom where that restlessness ceases without remainder. 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.
10.) Here further, Ānanda, there is a certain person who is restless. But they understand as it truly is, that liberation of mind and liberation by wisdom where that restlessness ceases without remainder. 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.
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.
In this case, Ānanda, the certain person who is restless, but who understands as it truly is, that liberation of mind and liberation by wisdom where that restlessness ceases without remainder, who has heard [the Dhamma], become learned [in it], and has 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? 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.
And Ānanda, who indeed is the laywoman Migasālā—an immature, inexperienced woman with womanly understanding—and who can understand the superior and inferior faculties of individuals?
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.”
Ekaṁ 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:
“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.
Kathaṁ 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.
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:
“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:
‘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.
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.
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe?
Dasayime, 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.
Idha 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.
Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
Tatrānanda, 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.
Idha 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.
Idha 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.
Tatrānanda, pamāṇikā pamiṇanti …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
Idha 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.
Idha 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.
Tatrānanda, pamāṇikā pamiṇanti …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
Idha 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.
Idha 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.
Tatrānanda, pamāṇikā pamiṇanti …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
Idha 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.
Idha 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.
Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
Tatrānanda, 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.
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe. Ime kho, ānanda, dasa puggalā santo saṁvijjamānā lokasmiṁ.
Yathārūpena, 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.