The Buddha describes the sentient beings who lack in wisdom as truly deprived, dwelling in suffering, annoyance, hardship, and distress.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. Te diṭṭheva dhamme dukkhaṁ viharanti savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Te, bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. Te diṭṭheva dhamme sukhaṁ viharanti avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.
“Those sentient beings are truly deprived, bhikkhus, who are lacking in noble wisdom. In this very life, they dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, with annoyance, hardship, and distress. After the breaking up of the body, after death, a |bad destination::state of misery [duggati]| is to be expected. Those sentient beings are not deprived who are not lacking in noble wisdom. In this very life, they dwell in |ease::contentment, happiness, pleasant abiding [sukha]|, without annoyance, hardship, or distress. After the breaking up of the body, after death, a |good destination::fortunate condition (of rebirth) [sugati]| is to be expected.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Paññāya parihānena,
passa lokaṁ sadevakaṁ;
Niviṭṭhaṁ nāmarūpasmiṁ,
idaṁ saccanti maññati.
“Due to the decline in wisdom,
look at the world, including the gods—
Entrenched in |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|,
they |think::presume, suppose, imagine, conceive [maññati]| it to be reality.
Paññā hi seṭṭhā lokasmiṁ,
yāyaṁ nibbedhagāminī;
Yāya sammā pajānāti,
jātibhavaparikkhayaṁ.
Wisdom is foremost in the world,
as it culminates in breakthrough;
Through it, one rightly understands,
the |exhaustion of birth and existence::extinction of rebirth and becoming [jātibhavaparikkhaya]|.
Tesaṁ devā manussā ca,
sambuddhānaṁ satīmataṁ;
Pihayanti hāsapaññānaṁ,
sarīrantimadhārinan”ti.
Gods and human long for them,
the Awakened Ones, ever |mindful::attentive, fully present [satīmant]|;
|of joyful wisdom::with an intelligent sense of humor [hāsapañña]|,
who bear their final body.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“Those sentient beings are truly deprived, bhikkhus, who are lacking in noble wisdom. In this very life, they dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, with annoyance, hardship, and distress. After the breaking up of the body, after death, a |bad destination::state of misery [duggati]| is to be expected. Those sentient beings are not deprived who are not lacking in noble wisdom. In this very life, they dwell in |ease::contentment, happiness, pleasant abiding [sukha]|, without annoyance, hardship, or distress. After the breaking up of the body, after death, a |good destination::fortunate condition (of rebirth) [sugati]| is to be expected.”
The Blessed One spoke on this matter. In this regard, it is said:
“Due to the decline in wisdom,
look at the world, including the gods—
Entrenched in |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|,
they |think::presume, suppose, imagine, conceive [maññati]| it to be reality.
Wisdom is foremost in the world,
as it culminates in breakthrough;
Through it, one rightly understands,
the |exhaustion of birth and existence::extinction of rebirth and becoming [jātibhavaparikkhaya]|.
Gods and human long for them,
the Awakened Ones, ever |mindful::attentive, fully present [satīmant]|;
|of joyful wisdom::with an intelligent sense of humor [hāsapañña]|,
who bear their final body.”
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. Te diṭṭheva dhamme dukkhaṁ viharanti savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Te, bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. Te diṭṭheva dhamme sukhaṁ viharanti avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Paññāya parihānena,
passa lokaṁ sadevakaṁ;
Niviṭṭhaṁ nāmarūpasmiṁ,
idaṁ saccanti maññati.
Paññā hi seṭṭhā lokasmiṁ,
yāyaṁ nibbedhagāminī;
Yāya sammā pajānāti,
jātibhavaparikkhayaṁ.
Tesaṁ devā manussā ca,
sambuddhānaṁ satīmataṁ;
Pihayanti hāsapaññānaṁ,
sarīrantimadhārinan”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.