[75] On one occasion the Blessed One was dwelling at Sāvatthī, in the Jetavana, Anāthapiṇḍika's Park. Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, approached the residence of the laywoman Migasālā; having approached, he sat down on the seat prepared for him. Then the laywoman Migasālā approached the Venerable Ānanda; having approached, she paid homage to the Venerable Ānanda and sat down to one side. Sitting to one side, the laywoman Migasālā said this to the Venerable Ānanda: "How indeed, venerable Ānanda, is this Dhamma taught by the Blessed One to be understood, wherein one who lives the holy life (brahmacārī) and one who does not live the holy life will both have exactly the same destination in the life to come? My father, venerable sir, Purāṇa, was one who lived the holy life, living aloof, abstaining from sexual intercourse, the common practice; when he died, he was declared by the Blessed One thus: 'A once-returner (sakadāgāmī), a being arisen in the Tusita host.' Isidatta, venerable sir, who was dear to my father, was not one who lived the holy life, being content with his own wife; when he too died, he was declared by the Blessed One thus: 'A once-returner, a being arisen in the Tusita host.' How indeed, venerable Ānanda, is this Dhamma taught by the Blessed One to be understood, wherein one who lives the holy life and one who does not live the holy life will both have exactly the same destination in the life to come?"
"Just so, sister, was this declared by the Blessed One." Then the Venerable Ānanda, having received almsfood at the residence of the laywoman Migasālā, rose from his seat and departed. Then the Venerable Ānanda, after his meal, on returning from the alms round, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said this to the Blessed One: "Here, venerable sir, in the morning I dressed and, taking bowl and robe, approached the residence of the laywoman Migasālā; having approached, I sat down on the seat prepared. Then, venerable sir, the laywoman Migasālā approached me; having approached, she paid homage to me and sat down to one side. Sitting to one side, the laywoman Migasālā said this to me: 'How indeed, venerable Ānanda, is this Dhamma taught by the Blessed One to be understood, wherein one who lives the holy life and one who does not live the holy life will both have exactly the same destination in the life to come? My father, venerable sir, Purāṇa, was one who lived the holy life, living aloof, abstaining from sexual intercourse, the common practice; when he died, he was declared by the Blessed One thus: "A once-returner, a being arisen in the Tusita host." Isidatta, venerable sir, who was dear to my father, was not one who lived the holy life, being content with his own wife; when he too died, he was declared by the Blessed One thus: "A once-returner, a being arisen in the Tusita host." How indeed, venerable Ānanda, is this Dhamma taught by the Blessed One to be understood, wherein one who lives the holy life and one who does not live the holy life will both have exactly the same destination in the life to come?' When this was said, venerable sir, I said this to the laywoman Migasālā: 'Just so, sister, was this declared by the Blessed One.'"
"And who, Ānanda, is the laywoman Migasālā—a fool, incompetent, blind, of blind wisdom—and who are they [to possess] the knowledge of the superiority and inferiority of persons (purisapuggala-paropariyañāṇa)? There are, Ānanda, these ten persons found existing in the world. Which ten? Here, Ānanda, a certain person is immoral, and he does not understand as it really is (yathābhūta) that liberation of mind (cetovimutti) and liberation by wisdom (paññāvimutti) wherein that immorality of his ceases without remainder. For him the task has not been done even by listening, the task has not been done even by great learning, there has been no penetration even by view, and he does not obtain even temporary liberation. With the breakup of the body, after death, he heads for decline, not for distinction; he is one going only to decline, not one going to distinction. But here, Ānanda, a certain person is immoral, yet he understands as it really is that liberation of mind and liberation by wisdom wherein that immorality of his ceases without remainder. For him the task has been done even by listening, the task has been done even by great learning, there has been thorough penetration even by view, and he obtains even temporary liberation. With the breakup of the body, after death, he heads for distinction, not for decline; he is one going only to distinction, not one going to decline. Therein, Ānanda, those who take measure measure thus: 'This one has just those same qualities; the other has just those same qualities. Why should one of them be inferior and one superior?' And that, Ānanda, leads to their harm and suffering for a long time. Therein, Ānanda, the person who is immoral yet understands as it really is that liberation of mind and liberation by wisdom wherein that immorality of his ceases without remainder—for whom the task has been done even by listening, the task has been done even by great learning, for whom there has been thorough penetration even by view, and who obtains even temporary liberation—this person, Ānanda, is more excellent and more sublime than that former person. For what reason? Because, Ānanda, the stream of the Dhamma carries this person onward. But who could know that difference except a Tathāgata? Therefore, Ānanda, do not be takers of the measure of persons; do not take the measure of persons. For a person taking the measure of persons misjudges. I, Ānanda, may take the measure of persons—or one who is like me.
"But here, Ānanda, a certain person is virtuous, and he does not understand as it really is that liberation of mind and liberation by wisdom wherein that virtue of his ceases without remainder. For him the task has not been done even by listening, the task has not been done even by great learning, there has been no penetration even by view, and he does not obtain even temporary liberation. With the breakup of the body, after death, he heads for decline, not for distinction; he is one going only to decline, not one going to distinction. But here, Ānanda, a certain person is virtuous, and he understands as it really is that liberation of mind and liberation by wisdom wherein that virtue of his ceases without remainder. For him the task has been done even by listening, the task has been done even by great learning, there has been thorough penetration even by view, and he obtains even temporary liberation. With the breakup of the body, after death, he heads for distinction, not for decline; he is one going only to distinction, not one going to decline. Therein, Ānanda … I, Ānanda, may take the measure of persons—or one who is like me.
"But here, Ānanda, a certain person has strong lust, and he does not understand as it really is that liberation of mind and liberation by wisdom wherein that lust of his ceases without remainder. For him the task has not been done even by listening, the task has not been done even by great learning, there has been no penetration even by view, and he does not obtain even temporary liberation. With the breakup of the body, after death, he heads for decline, not for distinction; he is one going only to decline, not one going to distinction. But here, Ānanda, a certain person has strong lust, yet he understands as it really is that liberation of mind and liberation by wisdom wherein that lust of his ceases without remainder. For him the task has been done even by listening, the task has been done even by great learning, there has been thorough penetration even by view, and he obtains even temporary liberation. With the breakup of the body, after death, he heads for distinction, not for decline; he is one going only to distinction, not one going to decline. Therein, Ānanda … I, Ānanda, may take the measure of persons—or one who is like me.
"But here, Ānanda, a certain person is prone to anger, and he does not understand as it really is that liberation of mind and liberation by wisdom wherein that anger of his ceases without remainder. For him the task has not been done even by listening, the task has not been done even by great learning, there has been no penetration even by view, and he does not obtain even temporary liberation. With the breakup of the body, after death, he heads for decline, not for distinction; he is one going only to decline, not one going to distinction. But here, Ānanda, a certain person is prone to anger, yet he understands as it really is that liberation of mind and liberation by wisdom wherein that anger of his ceases without remainder. For him the task has been done even by listening, the task has been done even by great learning, there has been thorough penetration even by view, and he obtains even temporary liberation. With the breakup of the body, after death, he heads for distinction, not for decline; he is one going only to distinction, not one going to decline. Therein, Ānanda … I, Ānanda, may take the measure of persons—or one who is like me.
"But here, Ānanda, a certain person is restless, and he does not understand as it really is that liberation of mind and liberation by wisdom wherein that restlessness of his ceases without remainder. For him the task has not been done even by listening, the task has not been done even by great learning, there has been no penetration even by view, and he does not obtain even temporary liberation. With the breakup of the body, after death, he heads for decline, not for distinction; he is one going only to decline, not one going to distinction. But here, Ānanda, a certain person is restless, yet he understands as it really is that liberation of mind and liberation by wisdom wherein that restlessness of his ceases without remainder. For him the task has been done even by listening, the task has been done even by great learning, there has been thorough penetration even by view, and he obtains even temporary liberation. With the breakup of the body, after death, he heads for distinction, not for decline; he is one going only to distinction, not one going to decline. Therein, Ānanda, those who take measure measure thus: 'This one has just those same qualities; the other has just those same qualities. Why should one of them be inferior and one superior?' And that, Ānanda, leads to their harm and suffering for a long time. Therein, Ānanda, the person who is restless yet understands as it really is that liberation of mind and liberation by wisdom wherein that restlessness of his ceases without remainder—for whom the task has been done even by listening, the task has been done even by great learning, for whom there has been thorough penetration even by view, and who obtains even temporary liberation—this person, Ānanda, is more excellent and more sublime than that former person. For what reason? Because, Ānanda, the stream of the Dhamma carries this person onward. But who could know that difference except a Tathāgata? Therefore, Ānanda, do not be takers of the measure of persons; do not take the measure of persons. For a person taking the measure of persons misjudges. I, Ānanda, may take the measure of persons—or one who is like me.
"And who, Ānanda, is the laywoman Migasālā—a fool, incompetent, blind, of blind wisdom—and who are they [to possess] the knowledge of the superiority and inferiority of persons? These, Ānanda, are the ten persons found existing in the world. Had Isidatta, Ānanda, been endowed with such virtue as Purāṇa was endowed with, Purāṇa here could not have known even Isidatta's destination; and had Purāṇa, Ānanda, been endowed with such wisdom as Isidatta was endowed with, Isidatta here could not have known even Purāṇa's destination. Thus indeed, Ānanda, these persons were both deficient, each in the one respect."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.