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Aṅguttara Nikāya - The Numerical Discourses

10: The Book of the Tens

VIII. If You Want — AN 10.75: With Migasālā

1At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out. Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:

2“Sir, Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? My father Purāṇa was celibate, set apart, avoiding the common practice of sex. When he passed away the Buddha declared that he was a once-returner, who was reborn in the company of the Joyful Gods. But my uncle Isidatta was not celibate; he lived content with his wife. When he passed away the Buddha declared that he was also a once-returner, who was reborn in the company of the Joyful Gods.

3How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”

“You’re right, sister, but that’s how the Buddha declared it.”


4-7Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left. Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.


8“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?

9These ten people are found in the world. What ten?

Take a certain person who is unethical. And they don’t truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

10Take a certain person who is unethical. But they truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over. And they have listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

11Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

12In this case, the person who is unethical, but truly understands the freedom of heart … and has listened and learned and comprehended theoretically and found at least temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One?

So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.

13Take a certain person who is ethical. But they don’t truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

14Take a certain person who is ethical. And they truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

15Judgmental people compare them … I, or someone like me, may pass judgment on people.


16Take a certain person who is very lustful. And they don’t truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

17Take a certain person who is very lustful. But they truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

18Judgmental people compare them … I, or someone like me, may pass judgment on people.

19Take a certain person who is irritable. And they don’t truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

20Take a certain person who is irritable. But they truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

21Judgmental people compare them … I, or someone like me, may pass judgment on people.

22Take a certain person who is restless. And they don’t truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

23Take a certain person who is restless. But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

24Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

25In this case the person who is restless, but truly understands the freedom of heart … and has listened and learned and comprehended theoretically and found at least temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One?

So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.

26Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?

These ten people are found in the world.


27If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking 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.