6: The Book of the Sixes
44. Migasālā
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1Then, 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 [n.1329] I take the correct reading here to be Be sakadāgāmipatto (found, too, in Burmese manuscripts), as contrasted with Ce and Ee sakadāgāmī satto. Confusion of s and p is not unusual in Sinhalascript manuscripts. However, the gloss in Mp, sakadāgāmipuggalo hutvā, suggests that the commentator used a text with the reading sakadāgāmī satto. It is not impossible that the corruption (if it is one) dates back before the age of the commentaries. and has been reborn in the Tusita group (of devas).’ My paternal uncle [n.1330] Ce and Be petteyyopi; Ee petteyyo piyo. The only meaning PED assigns petteyya is "showing filial piety toward one's father," which does not fit here. We should probably read here pettāpiyo, which PED defines as "father's brother, paternal uncle." In the version at AN10.75, Ce has pettā pi yo and Ee pettā piyo, which, by closing the spaces, would both give the desired reading. In MN89, Purāṇa and Isidatta are said to have been in the employment of King Pasenadi of Kosala but to have shown greater respect toward the Buddha than toward the king. Their love for the Buddha is expressed in SN55:6. Isidatta 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.’ 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?"
"It was just in this way, sister, that the Blessed One declared it." [n.1331] Mp: "Ānanda said this because he did not know the reason." Brahmāli writes: "I understand Ānanda to simply be saying that it should be understood just as the Buddha explained it," and he suggests rendering the sentence: "Just so, sister, as this was declared by the Blessed One." However, at this point the Buddha’s pronouncements on their destiny have not yet been explained. The explanation comes only at the end of the sutta, when the Buddha extols the respective strong points of the two deceased lay disciples.
3-4Then, 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.’"
5The Blessed One said: "Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman's intellect?
[n.1332] Ce ambakapaññā; Be here has ammakasaññā, "a woman's perception" or "a woman's idea," but the Be text of AN10.75 reads ammakapaññā. Ee has ambakasaññā here but ambakapaññā in the concluding paragraph. Apparently Ee's former reading is a typographical error for the latter, since on the first occurrence saññā is cited as a variant in the notes. Again, the common s/p confusion must lie behind the variants. Ambaka in Ce and Ee (or Be ammaka) is derived from ammā, "mother," but with the more general meaning of women. Mp-ṭ explains: "Ammakā (or ambakā) means women (lit., the class of mothers). This is a metaphorical term. That is, mothers, the class of mothers, maternal parents, are found among women" (Ammakāti mātugāmo. Upacāravacanañh’etaṁ. Itthīsu yadidaṁ ammakā mātugāmo jananī janikā). SED sv ambā has "a mother, good woman (as a title of respect)." And under ambikā: "mother, good woman (as a term of respect)." The Chinese parallel at T II 258c8–9, does not include the derogatory generalization about women, but states the matter with reference to Migasālā as an individual: "The lay follower Migasālā is foolish and has little wisdom" (
).
And who are those who have the knowledge of other persons as superior and inferior?
[n.1333] The juxtaposition of nominative ke with locative –ñāṇe is puzzling. I take the sense to be that those referred to by ke are established in this knowledge. Perhaps, though, –ñāṇe is a residual eastern form, a nominative plural in agreement with ke. Mp does not attempt to resolve this problem, but when commenting on "in the knowledge of other persons as superior and inferior" (purisapuggalaparopariyañāṇe), it explains this knowledge as "the knowledge of other persons’ superior and inferior faculties by way of their sharpness or dullness" (purisapuggalānaṁ tikkhamuduvasena indriyaparopariyañāṇaṁ).
"There are, Ānanda, these six types of persons found existing in the world.
6What six?(1) "Here, Ānanda, there is one person who is mild, a pleasant companion, with whom his fellow monks gladly dwell. But he has not listened to the teachings, become learned in them, and penetrated them by view, and he does not attain temporary liberation. [n.1334] Sāmāyikampi vimuttiṁ na labhati. Mp says that he does not occasionally gain rapture and joy derived from listening to the Dhamma. Paṭis II 40,16–17, however, defines the near-synonym samayavimokkho as the four jhānas and four formless attainments (cattāri ca jhānāni, catasso ca arūpasamāpattiyo, ayaṁ samayavimokkho), which it distinguishes from permanent emancipation, identified with the four noble paths, the four fruits of the spiritual life, and nibbāna (cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca, ayaṁ asamayavimokkho). With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
7(2) "Then, Ānanda, there is one person who is mild, a pleasant companion, with whom his fellow monks gladly dwell. And he has listened to the teachings, become learned in them, and 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.
8"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 [n.1335] Text reads merely taṁ hi tesaṁ, without specifying what taṁ refers to. Mp explains that it is the making of the judgment (taṁ pamāṇakaraṇaṁ). will indeed lead to their harm and suffering for a long time.
9"Between them, Ānanda, the person who is mild, a pleasant companion, one with whom his fellow monks gladly dwell, who has listened to the teachings, become learned in them, and 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. [n.1336] Imaṁ puggalaṁ dhammasotaṁ nibbahati. Mp: "The knowledge of insight, occurring strongly, carries him along; it conducts him to the plane of the noble ones." 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.
10(3) "Then, Ānanda, in one person anger and conceit are found, and from time to time states of greed [n.1337] Text has lobhadhammā, "states of greed," which Mp glosses as "simply greed" (lobho yeva). arise in him. And he has not listened to the teachings, become learned in them, and 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.
11(4) "Then, Ānanda, in one person anger and conceit are found, and from time to time states of greed arise in him. But he has listened to the teachings, become learned in them, and 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.
12"Ānanda, those who are judgmental will pass such judgment on them …. I alone, or one like me, may pass judgment on people. [n.1338] I follow here the text of the printed Ce, with its elisions. The electronic Ce fills in the elisions incorrectly.
13(5) "Then, Ānanda, in one person anger and conceit are found, and from time to time he engages in exchanges of words. [n.1339] Here and in §6, I read with Ce vacīsaṁsārā, which is also the reading in Mp Ce. Be and Ee have vacīsaṅkhārā. Mp glosses: "Just utterances in addressing and conversing" (ālāpasallāpavasena vacanān’eva). Vacīsaṁsāro is at AN2.63, where it refers to arguments between factions of monks. And he has not listened to the teachings, become learned in them, and 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.
14(6) "Then, Ānanda, in one person anger and conceit are found, and from time to time he engages in exchanges of words. But he has listened to the teachings, become learned in them, and 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.
15"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.
16"Between them, Ānanda, the person in whom anger and conceit are found, and who from time to time engages in exchanges of words, but who has listened to the teachings, become learned in them, and 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.
17"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 six types of persons found existing in the world.
18"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. [n.1340] Mp: "Purāṇa excelled in virtuous behavior, Isidatta in wisdom. Purāṇa's virtuous behavior matched Isidatta's superior wisdom; Isidatta's wisdom matched Purāṇa's superior virtuous behavior." In this way, Ānanda, these two persons were each deficient in one respect."
1Atha 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 ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṁ kāyaṁ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan"ti?
"Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan"ti.
3Atha 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:
4"Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca: ‘kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: ‘evaṁ kho panetaṁ, bhagini, bhagavatā byākatan’"ti.
5"Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe?
Chayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ.
6Katame cha? Idhānanda, ekacco puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (1)
7Idha panānanda, ekacco puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (2)
8Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṁ eko hīno eko paṇīto’ti. Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
9Tatrānanda, yvāyaṁ puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati, tadantaraṁ ko jāneyya aññatra tathāgatena.
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.
10Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (3)
11Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṁ hoti … pe … no hānagāmī. (4)
12Tatrānanda, pamāṇikā pamiṇanti … pe … yo vā panassa mādiso.
13Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi akataṁ hoti … pe … sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (5)
14Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (6)
15Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṁ eko hīno, eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
16Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. Tadantaraṁ ko jāneyya aññatra tathāgatena.
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.
17Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe.
Ime kho, ānanda, cha puggalā santo saṁvijjamānā lokasmiṁ.
18Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā"ti.
Dutiyaṁ.