Tripiṭaka 8. Ākaṅkhavagga
8. If You Want
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Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
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.
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca:
Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:
“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ.
“Honorable 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?
Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā.
My father Purāṇa was chaste, set apart, avoiding the vulgar act of sex.
So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods.
Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho.
But my uncle Isidatta was not chaste; he lived content with his wife.
Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
When he passed away the Buddha also declared that, since he was a once-returner, he was reborn in the host of joyful gods.
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?
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?”
“Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan”ti.
“You’re right, sister, but that’s how the Buddha declared it.”
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi.
Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left.
Atha kho āyasmā ānando pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then after the meal, on his return from almsround, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.
“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?
“Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons?
Dasayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ.
These ten individuals are found in the world.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati.
And they don’t truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without remainder.
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati.
And they’ve not listened or learned or penetrated theoretically or found even temporary freedom.
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they depart for a lower place, not a higher.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati.
But they truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without remainder.
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati.
And they have listened and learned and penetrated theoretically and found at least temporary freedom.
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they depart for a higher place, not a lower.
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti?
‘This one has just the same qualities as the other, so why is one worse and one better?’
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
This will be for their lasting harm and suffering.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati.
but truly understands the freedom of heart …
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati.
and has listened and learned and penetrated theoretically and found at least temporary freedom
Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.
is better and finer than the other individual.
Imaṁ hānanda, puggalaṁ dhammasoto nibbahati.
Because the stream of the teaching carries them along.
Tadantaraṁ ko jāneyya, aññatra tathāgatena.
But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha,
So, Ānanda, don’t be judgmental about individuals.
Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto.
Those who pass judgment on individuals harm themselves.
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
I, or someone like me, may pass judgment on people.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa taṁ sīlaṁ aparisesaṁ nirujjhati.
But they don’t truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without remainder.
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati.
And they’ve not listened or learned or penetrated theoretically or found even temporary freedom.
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they depart for a lower place, not a higher.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ sīlaṁ aparisesaṁ nirujjhati.
And they truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without remainder.
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati.
And they’ve listened and learned and penetrated theoretically and found at least temporary freedom.
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they depart for a higher place, not a lower.
ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
I, or someone like me, may pass judgment on individuals.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa so rāgo apariseso nirujjhati.
And they don’t truly understand the freedom of heart and freedom by wisdom where that lust ceases without remainder.
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati.
And they’ve not listened or learned or penetrated theoretically or found even temporary freedom.
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they depart for a lower place, not a higher.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa so rāgo apariseso nirujjhati.
But they truly understand the freedom of heart and freedom by wisdom where that lust ceases without remainder.
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati.
And they’ve listened and learned and penetrated theoretically and found at least temporary freedom.
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they depart for a higher place, not a lower.
ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
I, or someone like me, may pass judgment on individuals.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa so kodho apariseso nirujjhati.
And they don’t truly understand the freedom of heart and freedom by wisdom where that anger ceases without remainder.
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati.
And they’ve not listened or learned or penetrated theoretically or found even temporary freedom.
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they depart for a lower place, not a higher.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa so kodho apariseso nirujjhati.
But they truly understand the freedom of heart and freedom by wisdom where that anger ceases without remainder.
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati.
And they’ve listened and learned and penetrated theoretically and found at least temporary freedom.
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they depart for a higher place, not a lower.
ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
I, or someone like me, may pass judgment on individuals.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati.
And they don’t truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without remainder.
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati.
And they’ve not listened or learned or penetrated theoretically or found even temporary freedom.
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they depart for a lower place, not a higher.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati.
But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without remainder.
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati.
And they’ve listened and learned and penetrated theoretically and found at least temporary freedom.
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they depart for a higher place, not a lower.
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti?
‘This one has just the same qualities as the other, so why is one worse and one better?’
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
This will be for their lasting harm and suffering.
Tatrānanda, yvāyaṁ puggalo uddhato hoti tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati,
In this case the individual who is restless, but truly understands the freedom of heart …
tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati.
and has listened and learned and penetrated theoretically and found at least temporary freedom
Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.
is better and finer than the other individual.
Imaṁ hānanda, puggalaṁ dhammasoto nibbahati.
Because the stream of the teaching carries them along.
Tadantaraṁ ko jāneyya aññatra tathāgatena.
But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha;
So, Ānanda, don’t be judgmental about individuals.
Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto.
Those who pass judgment on individuals harm themselves.
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.
I, or someone like me, may pass judgment on individuals.
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe.
Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons?
Ime kho, ānanda, dasa puggalā santo saṁvijjamānā lokasmiṁ.
These ten individuals are found in the world.
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa.
If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination.
Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa.
And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination.
Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti.
So both individuals were lacking in one respect.”
Pañcamaṁ.