Sāvatthiyaṁ viharati.
At Sāvatthi.
“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.
“For the |immature person::lacking in discernment or good sense, child-like in understanding [bāla]|, bhikkhus, |obstructed by ignorance::shrouded by not understanding [avijjānīvaraṇa]| and bound by craving, this body has arisen. Thus, there is this body and the |external name-and-form::external world constructed through perception and experience [bahiddhā + nāmarūpa]|. This duality exists. Dependent on this duality, contact arises through one or another of the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|, leading to the experience of |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|.
Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.
For the |wise person::astute, intelligent, learned, skilled [paṇḍita]|, bhikkhus, obstructed by ignorance and bound by craving, this body has arisen. Thus, there is this body and the external name-and-form. This duality exists. Dependent on this duality, contact arises through one or another of the six sense bases, leading to the experience of pleasure and pain.
Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ paṇḍitassa bālenā”ti?
In this case, bhikkhus, what is the distinction, the disparity, and the difference between the wise and the immature persons?”
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is rooted in the Blessed One, guided by the Blessed One, and takes refuge in the Blessed One. It is good if the Blessed One would explain the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then, bhikkhus, listen to this and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. Taṁ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṁ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.
“Bhikkhus, for the immature person, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and bound by craving, this body has arisen. That same ignorance has not been abandoned, and that same craving has not been exhausted. For what reason? Because, bhikkhus, the immature person has not fulfilled the spiritual life rightly for the end of suffering. Therefore, after the breakup of the body, the immature person fares on to a new body. Being bound to a body, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. I say they are not freed from suffering.
Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. Taṁ kissa hetu? Acari, bhikkhave, paṇḍito brahmacariyaṁ sammā dukkhakkhayāya. Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ paṇḍitassa bālena yadidaṁ brahmacariyavāso”ti.
Bhikkhus, for the wise person, though obstructed by ignorance and bound by craving, this body has arisen. Yet that same ignorance has been abandoned by the wise person, and that same craving has been exhausted. For what reason? Because, bhikkhus, the wise person has fulfilled the spiritual life rightly for the end of suffering. Therefore, after the breakup of the body, the wise person does not fare on to a new body. Being freed from the body, they are freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are freed from suffering.”