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it is not done by much learning, it is not penetrated by view, nor does he attain temporary liberation. He, upon the breaking up of the body, after death, goes to decline, not to distinction; he is one who goes to decline, not one who goes to distinction. Here, Ananda, for a certain person, anger and conceit are present, and from time to time states of greed arise in him. For him, it is done by listening, it is done by much learning, it is penetrated by view, and he attains temporary liberation. He, upon the breaking up of the body, after death, goes to distinction, not to decline; he is one who goes to distinction, not one who goes to decline. There, Ananda, those who measure take measure. Either I, Ananda, might take measure of persons, or one who is like me. Here, Ananda, for a certain person, anger and conceit are present, and from time to time verbal formations arise in him. For him, it is not done by listening, it is not done by much learning, it is not penetrated by view, nor does he attain temporary liberation. He, upon the breaking up of the body, after death, goes to decline, not to distinction; he is one who goes to decline, not one who goes to distinction. Here, Ananda, for a certain person, anger and conceit are present, and from time to time verbal formations arise in him. For him, it is done by listening, it is done by much learning, it is penetrated by view, and he attains temporary liberation. He, upon the breaking up of the body, after death, goes to distinction, not to decline; he is one who goes to distinction, not one who goes to decline. There, Ananda, those who measure take measure, saying: 'For this one too, these same qualities exist; for that other one too, these same qualities exist. Why... one of them inferior, one superior? That, indeed, Ananda, would be for their harm and suffering for a long time. “Therein, Ananda, the person in whom anger and conceit have arisen, and from time to time verbal formations arise in him, for him it is done by hearing, it is done by much learning, it is penetrated by view, and he attains temporary liberation. This person, Ananda, is more advanced and more excellent than that former person. For what reason? Because, Ananda, the stream of Dhamma carries this person along. Who could know the interval between them, apart from the Tathagata! Therefore, Ananda, do not be those who measure persons; do not take measure of persons. For, Ananda, one who takes measure of persons is deficient. I, Ananda, would take measure of persons, or one who is like me. “And what, Ananda, is Migasala the laywoman? She is foolish, ignorant, a mere mother, with a mother’s perception. And what are the knowledges of the superiority and inferiority of male persons? These six persons, Ananda, exist, are found in the world. “With such virtue, Ananda, as Purana was endowed, with such virtue Isidatta would have been endowed. But Purana did not know Isidatta’s destination. And with such wisdom, Ananda, as Isidatta was endowed, with such wisdom Purana would have been endowed. But Isidatta did not know Purana’s destination. Thus, Ananda, these two persons are deficient in one aspect.” The Second. 3. The Discourse on Debt “Poverty, monks, is suffering in the world for one who enjoys sensual pleasures?” “Yes, venerable sir.” “And that, monks, when a poor, destitute, penniless person takes a loan, taking a loan, monks, is suffering in the world for one who enjoys sensual pleasures?” “Yes, venerable sir.” “And that, monks, when a poor, destitute, penniless person, having taken a loan, agrees to interest, interest, monks, is suffering.” in the world for those who enjoy sensual pleasures?” “Yes, venerable sir.” “And further, monks, when a poor, destitute, penniless person, having agreed to interest, does not pay the interest due at the appointed time, they press him; being pressed, monks, is also suffering in the world for those who enjoy sensual pleasures?” “Yes, venerable sir.” “And further, monks, when a poor, destitute, penniless person, being pressed, does not pay, they pursue him; being pursued, monks, is also suffering in the world for those who enjoy sensual pleasures?” “Yes, venerable sir.” “And further, monks, when a poor, destitute, penniless person, being pursued, does not pay, they bind him; being bound, monks, is also suffering in the world for those who enjoy sensual pleasures?” “Yes, venerable sir.” “Thus, monks, poverty is suffering in the world for those who enjoy sensual pleasures, taking on debt is suffering in the world for those who enjoy sensual pleasures, interest is suffering in the world for those who enjoy sensual pleasures, being pressed is suffering in the world for those who enjoy sensual pleasures, being pursued is suffering in the world for those who enjoy sensual pleasures, being bound is suffering in the world for those who enjoy sensual pleasures; even so, monks, whoever has no faith in wholesome states, no shame in wholesome states, no moral dread in wholesome states, no energy in wholesome states, no wisdom in wholesome states – this one, monks, is called poor, destitute, penniless in the Noble One's discipline. “That poor, destitute, penniless one, monks, when there is no faith in wholesome states, no shame in wholesome states, no moral dread in wholesome states, no energy in wholesome states, no wisdom in wholesome states, acts badly by body, acts badly by speech, acts badly by mind. This I call his taking on debt. “He, for the sake of concealing that bad bodily conduct, forms an evil wish. ‘May they not know me,’ he wishes, ‘May they not know me,’ he resolves, ‘May they not know me,’ he speaks, ‘May "Lest they know me," he strives with his body. For the sake of concealing that misconduct in speech... ...for the sake of concealing that misconduct in mind... "Lest they know me," he strives with his body. This, I say, is for his increase. Then his good fellow-celibates say to him thus: "This venerable one acts thus, behaves thus." This, I say, is for his accusation. Then, whether he has gone to the forest, or to the foot of a tree, or to an empty house, evil, unwholesome thoughts accompanied by remorse arise in him. This, I say, is for his pursuit. That poor, destitute, helpless one, monks, having committed misconduct by body, having committed misconduct by speech, having committed misconduct by mind, at the breaking up of the body, after death, is bound in the bonds of hell, or in the bonds of the animal realm. I do not see, monks, any other single bond so cruel, so bitter, so obstructive to the attainment of the unsurpassed security from bondage, as these, monks, the bonds of hell or the bonds of the animal realm. Poverty is suffering in the world, and so is taking on debt, it is said; A poor person, having taken on debt, suffers while consuming. Then they pursue him, and he falls into bondage; This indeed is suffering, this bondage, for those who yearn for sensual gains. Just so, in the Noble Discipline, one who has no faith, shameless, fearless of blame, is bound to evil deeds. Having committed misconduct by body, and misconduct by speech, having committed misconduct by mind, he wishes, "Lest they know me." He creeps with his body, or with speech, or with mind, increasing evil deeds, again and again, here and there. That evil-doer, foolish, knowing his own misdeeds, like a poor person who has taken on debt, suffers while consuming. Then they pursue him, painful mental thoughts, whether in a village or in the forest, born of his remorse. That evil-doer, foolish, knowing suffering one's own ruin; Going to some other womb, or is bound in hell. "This indeed is a painful bondage, from which the wise one is freed; With wealth righteously gained, giving, gladdening the mind. "A firm grip on both, for the faithful householder; For welfare in this present life, and for happiness in the life to come; Thus for householders, giving increases merit. "Likewise in the Noble Discipline, one whose faith is established; Modest and conscientious, wise and restrained by virtue. "This one indeed in the Noble Discipline, is called 'living happily'; Having gained unworldly happiness, he abides in equanimity. "Having abandoned the five hindrances, always energetic; Having attained the jhānas, unified, skillful, mindful. "Thus knowing things as they are, at the destruction of all fetters; Without any clinging whatsoever, the mind is rightly liberated. "For one thus rightly liberated, if there is knowledge for such a one; 'My liberation is unshakeable,' at the destruction of the fetters of becoming. "This indeed is the supreme knowledge, this is the unsurpassed happiness; Sorrowless, stainless, secure, this is the highest freedom from debt." The third. 4. The Discourse on Mahācunda Thus have I heard – At one time, the Venerable Mahācunda was dwelling among the Cetis, in Sayaṃjāti. There indeed the Venerable Mahācunda addressed the bhikkhus – "Friends, bhikkhus!" "Friend!" those bhikkhus indeed replied to the Venerable Mahācunda. The Venerable Mahācunda spoke thus – "Here, friends, bhikkhus devoted to the Dhamma disparage bhikkhus devoted to jhāna – 'These indeed are meditators, 'we are meditators' they say, they meditate, they ponder, they reflect, they contemplate. What do they meditate on? What do they meditate for? How do they meditate?' There, bhikkhus devoted to the Dhamma are not pleased, and bhikkhus devoted to jhāna are not pleased, nor are they practicing for the welfare of many, for the happiness of many, for the benefit, for the welfare of many people... for the welfare of devas and humans. “Here, friends, contemplative monks disparage Dhamma-practicing monks: ‘These Dhamma-practitioners, being Dhamma-practitioners, are conceited, arrogant, fickle, garrulous, scatter-tongued, forgetful, unaware, unconcentrated, with minds astray, with uncontrolled faculties. What are these Dhamma-practitioners?