About Migṅsṅlṅ Migṅsṅlṅya Sutta (AN 10:75)

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# Right single quote

('â', This one has the same qualities as the other. Why should one of them be base and the other sublime?â That will be for their [the measurers] long-term harm & suffering. "In this case, ṅnanda, the individual who is is unvirtuous and yet discerns, as it has come to be, the awareness-release and discernment-release where that lack of virtue ceases without trace; who is accomplished in listening, accomplished in wide learning, and has penetrated (the teachings) in terms of his views; who gains occasional release, is higher & more sublime than the other one. Why is that? Because the Dhamma-stream carries him along. But who would know this difference aside from a Tathṅgata? "Therefore, ṅnanda, donât be a measurer of individuals. Donât take the measure of other individuals.3 Heâs conceited,4 anyone who takes the measure of other individuals. I, however, may take the measure of individuals—or one like me. [3] "There is the case where one individual is virtuous and he doesnât discern, as it has come to be, the awareness-release and discernment-release where that virtue ceases without trace. He is unaccomplished in listening, unaccomplished in wide learning, and has not penetrated (the teachings) in terms of his views. He doesnât gain occasional release. At the break-up of the body, after death, he heads for loss, not for distinction. He is one who goes to loss, not one who goes to distinction. [4] "But then, ṅnanda, there is the case where one individual is virtuous and he discerns, as it has come to be, the awareness-release and discernment-release where that virtue ceases without trace. He is accomplished in listening, accomplished in wide learning, and has penetrated (the teachings) in terms of his views. He gains occasional release. At the break-up of the body, after death, he heads for distinction, not for loss. He is one who goes to distinction, not one who goes to loss. "In this case, ṅnanda, those who are measurers will measure.⦠Heâs conceited, anyone who takes the measure of other individuals. I, however, may take the measure of individuals—or one like me. [5] "There is the case where one individual is fiercely lustful and he doesnât discern, as it has come to be, the awareness-release and discernment-release where that lust ceases without trace. He is unaccomplished in listening, unaccomplished in wide learning, and has not penetrated (the teachings) in terms of his views. He doesnât gain occasional release. At the break-up of the body, after death, he heads for loss, not for distinction. He is one who goes to loss, not one who goes to distinction. [6] "But then, ṅnanda, there is the case where one individual is fiercely lustful and yet he discerns, as it has come to be, the awareness-release and discernment-release where that lust ceases without trace. He is accomplished in listening, accomplished in wide learning, and has penetrated (the teachings) in terms of his views. He gains occasional release. At the break-up of the body, after death, he heads for distinction, not for loss. He is one who goes to distinction, not one who goes to loss. "In this case, ṅnanda, those who are measurers will measure.⦠Heâs conceited, anyone who takes the measure of other individuals. I, however, may take the measure of individuals—or one like me. [7] "There is the case where one individual is angry and he doesnât discern, as it has come to be, the awareness-release and discernment-release where that anger ceases without trace. He is unaccomplished in listening, unaccomplished in wide learning, and has not penetrated (the teachings) in terms of his views. He doesnât gain occasional release. At the break-up of the body, after death, he heads for loss, not for distinction. He is one who goes to loss, not one who goes to distinction. [8] "But then, ṅnanda, there is the case where one individual is angry and yet he discerns, as it has come to be, the awareness-release and discernment-release where that anger ceases without trace. He is accomplished in listening, accomplished in wide learning, and has penetrated (the teachings) in terms of his views. He gains occasional release. At the break-up of the body, after death, he heads for distinction, not for loss. He is one who goes to distinction, not one who goes to loss. "In this case, ṅnanda, those who are measurers will measure.⦠Heâs conceited, anyone who takes the measure of other individuals. I, however, may take the measure of individuals—or one like me. [9] "There is the case where one individual is restless and he doesnât discern, as it has come to be, the awareness-release and discernment-release where that restlessness ceases without trace. He is unaccomplished in listening, unaccomplished in wide learning, and has not penetrated (the teachings) in terms of his views. He doesnât gain occasional release. At the break-up of the body, after death, he heads for loss, not for distinction. He is one who goes to loss, not one who goes to distinction. [10] "But then, ṅnanda, there is the case where one individual is restless and yet he discerns, as it has come to be, the awareness-release and discernment-release where that restlessness ceases without trace. He is accomplished in listening, accomplished in wide learning, and has penetrated (the teachings) in terms of his views. He gains occasional release. At the break-up of the body, after death, he heads for distinction, not for loss. He is one who goes to distinction, not one who goes to loss. "In this case, ṅnanda, those who are measurers will measure: ),

# Right single quote

('â', This one has the same qualities as the other. Why should one of them be base and the other sublime?â That will be for their long-term harm & suffering. "In this case, ṅnanda, the individual who is restless and yet discerns, as it has come to be, the awareness-release and discernment-release where that restlessness ceases without trace; who is accomplished in listening, accomplished in wide learning, and has penetrated (the teachings) in terms of his views; who gains occasional release, is higher & more sublime than the other one. Why is that? Because the Dhamma-stream carries him along. But who would know this difference aside from a Tathṅgata? "Therefore, ṅnanda, donât be a measurer of individuals. Donât take the measure of other individuals. Heâs conceited, anyone who takes the measure of other individuals. I, however, may take the measure of individuals—or one like me. "So who, ṅnanda, is this Migṅsṅlṅ, foolish, incompetent, blind, with the discernment of the blind? And who are these people with knowledge of the course of other individuals? "ṅnanda, these are the ten individuals to be found existing in the world. "If Isidatta had been endowed with the sort of virtue with which Purṅṃa was endowed, Purṅṃa wouldnât have known Isidattaâs destination. If Purṅṃa had been endowed with the sort of discernment with which Isidatta was endowed, Isidatta wouldnât have known Purṅṃaâs destination. It was in this way, ṅnanda, that both of these individuals were inferior in part." Notes 1. Reading andhakṅ andhakapaā±ā±ṅ with the Thai edition. The Burmese and PTS editions read ambakṅ ambakapaā±ā±ṅ; the Sri Lankan edition, ammakṅ ammakapaā±ā±ṅ. Both of these readings mean, "a little mother with a little motherâs discernment." Note 1332 in NDB states that the Chinese version of this sutta also does not contain a derogatory reference to women. See SN 5:2. 2. The temporary release that comes with concentration. See MN 29–30. 3. NDB translates this passage as: "Do not be judgmental regarding people. Do not pass judgment on people." However, there are many passages in the Canon where the Buddha does recommend judging the behavior of other people, so as to decide whether you want to associate with them and/or take them as examples to follow. See, for instance, MN 110, AN 4:73, AN 4:192, AN 7:64, and AN 8:54. As the context here clearly shows, the Buddha is telling ṅnanda specifically not to try to judge the attainments of other people, for only a Tathṅgata (a Buddha or an arahant) is in a position to sense the state of a personâs mind well enough to know the resulting future course that that person will take after death. 4. Reading maā±ā±ati with the Thai edition. The other editions read khaā±ā±ati: "he is destroyed" or "he is dug up." Maā±ā±ati fits the sentence here in an alliterative sense, in that its root, maā±, is close to the root for measure (pamṅṃa) and measurer (pamṅṃika). See also: MN 48; MN 136; SN 55:25, AN 3:87—88 - --> - - - -