| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ६।४४
Aṅguttara Nikāya 6.44
Numbered Discourses 6.44
५। धम्मिकवग्ग
5. Dhammikavagga
5. About Dhammika
मिगसालासुत्त
Migasālāsutta
With Migasālā
अथ खो आयस्मा आनन्दो पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन मिगसालाय उपासिकाय निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि।
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.
अथ खो मिगसाला उपासिका येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्ना खो मिगसाला उपासिका आयस्मन्तं आनन्दं एतदवोच: “कथं कथं नामायं, भन्ते आनन्द, भगवता धम्मो देसितो अञ्ञेय्यो, यत्र हि नाम ब्रह्मचारी च अब्रह्मचारी च उभो समसमगतिका भविस्सन्ति अभिसम्परायं?
Atha kho migasālā1 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?
Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him, “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?
पिता मे, भन्ते, पुराणो ब्रह्मचारी अहोसि आराचारी विरतो मेथुना गामधम्मा। सो कालङ्कतो भगवता ब्याकतो सकदागामी सत्तो तुसितं कायं उपपन्नोति।
Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto2 tusitaṁ kāyaṁ upapannoti.
My father Purāṇa was celibate, set apart, avoiding the vulgar act of sex. When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of Joyful Gods.
पेत्तेय्योपि मे, भन्ते, इसिदत्तो अब्रह्मचारी अहोसि सदारसन्तुट्ठो। सोपि कालङ्कतो भगवता ब्याकतो सकदागामिपत्तो तुसितं कायं उपपन्नोति।
Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti.
But my uncle Isidatta was not celibate; he lived content with his wife. When he passed away the Buddha declared that, since he was also a once-returner, he was reborn in the host of Joyful Gods.
कथं कथं नामायं, भन्ते आनन्द, भगवता धम्मो देसितो अञ्ञेय्यो, यत्र हि नाम ब्रह्मचारी च अब्रह्मचारी च उभो समसमगतिका भविस्सन्ति अभिसम्परायन्”ति?
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?”
“एवं खो पनेतं, भगिनि, भगवता ब्याकतन्”ति।
“Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan”ti.
“You’re right, sister, but that’s how the Buddha declared it.”
अथ खो आयस्मा आनन्दो मिगसालाय उपासिकाय निवेसने पिण्डपातं गहेत्वा उट्ठायासना पक्कामि। अथ खो आयस्मा आनन्दो पच्छाभत्तं पिण्डपातपटिक्कन्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच:
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 Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left. 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.
“इधाहं, भन्ते, पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन मिगसालाय उपासिकाय निवेसनं तेनुपसङ्कमिं; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदिं। अथ खो, भन्ते, मिगसाला उपासिका येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्ना खो, भन्ते, मिगसाला उपासिका मं एतदवोच: ‘कथं कथं नामायं, भन्ते आनन्द, भगवता धम्मो देसितो अञ्ञेय्यो, यत्र हि नाम ब्रह्मचारी च अब्रह्मचारी च उभो समसमगतिका भविस्सन्ति अभिसम्परायं। पिता मे, भन्ते, पुराणो ब्रह्मचारी अहोसि आराचारी विरतो मेथुना गामधम्मा। सो कालङ्कतो भगवता ब्याकतो सकदागामिपत्तो तुसितं कायं उपपन्नोति। पेत्तेय्योपि मे, भन्ते, इसिदत्तो अब्रह्मचारी अहोसि सदारसन्तुट्ठो। सोपि कालङ्कतो भगवता ब्याकतो सकदागामिपत्तो तुसितं कायं उपपन्नोति। कथं कथं नामायं, भन्ते आनन्द, भगवता धम्मो देसितो अञ्ञेय्यो, यत्र हि नाम ब्रह्मचारी च अब्रह्मचारी च उभो समसमगतिका भविस्सन्ति अभिसम्परायन्ऽति? एवं वुत्ते, अहं, भन्ते, मिगसालं उपासिकं एतदवोचं: ‘एवं खो पनेतं, भगिनि, भगवता ब्याकतन्ऽ”ति।
“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.
“का चानन्द, मिगसाला उपासिका बाला अब्यत्ता अम्मका अम्मकपञ्ञा, के च पुरिसपुग्गलपरोपरियञाणे? छयिमे, आनन्द, पुग्गला सन्तो संविज्जमाना लोकस्मिं। कतमे छ?
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe? Chayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. Katame cha?
“Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individuals? These six people are found in the world. What six?
इधानन्द, एकच्चो पुग्गलो सोरतो होति सुखसंवासो, अभिनन्दन्ति सब्रह्मचारी एकत्तवासेन। तस्स सवनेनपि अकतं होति, बाहुसच्चेनपि अकतं होति, दिट्ठियापि अप्पटिविद्धं होति, सामायिकम्पि विमुत्तिं न लभति। सो कायस्स भेदा परं मरणा हानाय परेति नो विसेसाय, हानगामीयेव होति नो विसेसगामी।
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.
Take a certain person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. 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.
इध पनानन्द, एकच्चो पुग्गलो सोरतो होति सुखसंवासो, अभिनन्दन्ति सब्रह्मचारी एकत्तवासेन। तस्स सवनेनपि कतं होति, बाहुसच्चेनपि कतं होति, दिट्ठियापि पटिविद्धं होति, सामायिकम्पि विमुत्तिं लभति। सो कायस्स भेदा परं मरणा विसेसाय परेति नो हानाय, विसेसगामीयेव होति नो हानगामी।
Idha 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.
Take another person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve listened and learned and comprehended theoretically and found 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.
तत्रानन्द, पमाणिका पमिणन्ति: ‘इमस्सपि तेव धम्मा अपरस्सपि तेव धम्मा, कस्मा तेसं एको हीनो एको पणीतोऽति। तञ्हि तेसं, आनन्द, होति दीघरत्तं अहिताय दुक्खाय।
Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṁ eko hīno eko paṇīto’ti. Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
Judgmental 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.
तत्रानन्द, य्वायं पुग्गलो सोरतो होति सुखसंवासो, अभिनन्दन्ति सब्रह्मचारी एकत्तवासेन, तस्स सवनेनपि कतं होति, बाहुसच्चेनपि कतं होति, दिट्ठियापि पटिविद्धं होति, सामायिकम्पि विमुत्तिं लभति। अयं, आनन्द, पुग्गलो अमुना पुरिमेन पुग्गलेन अभिक्कन्ततरो च पणीततरो च। तं किस्स हेतु? इमं हानन्द, पुग्गलं धम्मसोतो निब्बहति, तदन्तरं को जानेय्य अञ्ञत्र तथागतेन।
Tatrānanda, 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.
In this case, the person who is sweet-natured … and has listened, learned, comprehended theoretically, and found 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?
तस्मातिहानन्द, मा पुग्गलेसु पमाणिका अहुवत्थ; मा पुग्गलेसु पमाणं गण्हित्थ। खञ्ञति हानन्द, पुग्गलेसु पमाणं गण्हन्तो। अहं वा, आनन्द, पुग्गलेसु पमाणं गण्हेय्यं, यो वा पनस्स मादिसो।
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.
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.
इध पनानन्द, एकच्चस्स पुग्गलस्स कोधमानो अधिगतो होति, समयेन समयञ्चस्स लोभधम्मा उप्पज्जन्ति। तस्स सवनेनपि अकतं होति, बाहुसच्चेनपि अकतं होति, दिट्ठियापि अप्पटिविद्धं होति, सामायिकम्पि विमुत्तिं न लभति। सो कायस्स भेदा परं मरणा हानाय परेति नो विसेसाय, हानगामीयेव होति नो विसेसगामी।
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato3 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.
Take another person who is angry and conceited, and from time to time has greedy thoughts. 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.
इध पनानन्द, एकच्चस्स पुग्गलस्स कोधमानो अधिगतो होति, समयेन समयञ्चस्स लोभधम्मा उप्पज्जन्ति। तस्स सवनेनपि कतं होति …पे… नो हानगामी।
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṁ hoti …pe… no hānagāmī.
Take another person who is angry and conceited, and from time to time has greedy thoughts. … Because the stream of the teaching carries them along. … 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.
तत्रानन्द, पमाणिका पमिणन्ति …पे…
Tatrānanda, pamāṇikā pamiṇanti …pe…
Judgmental people compare them …
यो वा पनस्स मादिसो।
yo vā panassa mādiso.
I, or someone like me, may pass judgment on people.
इध पनानन्द, एकच्चस्स पुग्गलस्स कोधमानो अधिगतो होति, समयेन समयञ्चस्स वचीसङ्खारा उप्पज्जन्ति। तस्स सवनेनपि अकतं होति …पे… सामायिकम्पि विमुत्तिं न लभति। सो कायस्स भेदा परं मरणा हानाय परेति नो विसेसाय, हानगामीयेव होति नो विसेसगामी।
Idha 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.
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. 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.
इध पनानन्द, एकच्चस्स पुग्गलस्स कोधमानो अधिगतो होति, समयेन समयञ्चस्स वचीसङ्खारा उप्पज्जन्ति। तस्स सवनेनपि कतं होति, बाहुसच्चेनपि कतं होति, दिट्ठियापि पटिविद्धं होति, सामायिकम्पि विमुत्तिं लभति। सो कायस्स भेदा परं मरणा विसेसाय परेति नो हानाय, विसेसगामीयेव होति नो हानगामी।
Idha 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.
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. But they’ve listened and learned and comprehended theoretically and found 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.
तत्रानन्द, पमाणिका पमिणन्ति: ‘इमस्सपि तेव धम्मा, अपरस्सपि तेव धम्मा। कस्मा तेसं एको हीनो, एको पणीतोऽति? तञ्हि तेसं, आनन्द, होति दीघरत्तं अहिताय दुक्खाय।
Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṁ eko hīno, eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.
Judgmental 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.
तत्रानन्द, यस्स पुग्गलस्स कोधमानो अधिगतो होति, समयेन समयञ्चस्स वचीसङ्खारा उप्पज्जन्ति, तस्स सवनेनपि कतं होति, बाहुसच्चेनपि कतं होति, दिट्ठियापि पटिविद्धं होति, सामायिकम्पि विमुत्तिं लभति। अयं, आनन्द, पुग्गलो अमुना पुरिमेन पुग्गलेन अभिक्कन्ततरो च पणीततरो च। तं किस्स हेतु? इमं हानन्द, पुग्गलं धम्मसोतो निब्बहति। तदन्तरं को जानेय्य अञ्ञत्र तथागतेन।
Tatrānanda, 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.
In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found 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?
तस्मातिहानन्द, मा पुग्गलेसु पमाणिका अहुवत्थ; मा पुग्गलेसु पमाणं गण्हित्थ। खञ्ञति हानन्द, पुग्गलेसु पमाणं गण्हन्तो। अहं वा, आनन्द, पुग्गलेसु पमाणं गण्हेय्यं, यो वा पनस्स मादिसो।
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.
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.
का चानन्द, मिगसाला उपासिका बाला अब्यत्ता अम्मका अम्मकपञ्ञा, के च पुरिसपुग्गलपरोपरियञाणे। इमे खो, आनन्द, छ पुग्गला सन्तो संविज्जमाना लोकस्मिं।
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe. Ime kho, ānanda, cha puggalā santo saṁvijjamānā lokasmiṁ.
Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individuals? These six people are found in the world.
यथारूपेन, आनन्द, सीलेन पुराणो समन्नागतो अहोसि, तथारूपेन सीलेन इसिदत्तो समन्नागतो अभविस्स। नयिध पुराणो इसिदत्तस्स गतिम्पि अञ्ञस्स। यथारूपाय च, आनन्द, पञ्ञाय इसिदत्तो समन्नागतो अहोसि, तथारूपाय पञ्ञाय पुराणो समन्नागतो अभविस्स। नयिध इसिदत्तो पुराणस्स गतिम्पि अञ्ञस्स। इति खो, आनन्द, इमे पुग्गला उभो एकङ्गहीना”ति।
Yathārūpena, 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.
If 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.”
दुतियं।
Dutiyaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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