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Thanissaro bhikkhu - english
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19.Sāvatthiyaṃ viharati - pe - "avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato.
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At Sāvatthī. “Mendicants, for a fool shrouded by ignorance and fettered by craving, this body has been produced.
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Staying near Sāvatthī … “When a fool is obstructed by ignorance and conjoined with craving, this body thus results.
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Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni [saḷāyatanāni (ka.)], yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena".
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So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.
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Now there is both this body and external name-&-form. Here, in dependence on this duality, there is contact at the six senses. Touched by these, or one or another of them, the fool is sensitive to pleasure & pain.
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"Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato.
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For an astute person shrouded by ignorance and fettered by craving, this body has been produced.
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“When a wise person is obstructed by ignorance and conjoined with craving, this body thus results.
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Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena".
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So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.
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Now there is both this body and external name-&-form. Here, in dependence on this duality, there is contact at the six senses. Touched by these, or one or another of them, the wise person is sensitive to pleasure & pain.
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"Tatra, bhikkhave, ko viseso ko adhippayāso [adhippāyo (sī. pī. ka.), adhippāyaso (syā. kaṃ.) adhi + pa + yasu + ṇa + sī = adhippayāso] kiṃ nānākaraṇaṃ paṇḍitassa bālenā"ti?
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What, then, is the difference between the foolish and the astute?”
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“So what difference, what distinction, what distinguishing factor is there between the wise person & the fool?”
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"Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā.
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“Our teachings are rooted in the Buddha. He is our guide and our refuge.
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“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator.
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Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho.
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Sir, may the Buddha himself please clarify the meaning of this.
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It would be good if the Blessed One himself would explicate the meaning of this statement.
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Bhagavato sutvā bhikkhū dhāressantī"ti.
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The mendicants will listen and remember it.”
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Having heard it from the Blessed One, the monks will remember it.”
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"Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī"ti.
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“Well then, mendicants, listen and apply your mind well, I will speak.”
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“In that case, monks, listen & pay close attention. I will speak.”
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"Evaṃ, bhante"ti kho te bhikkhū bhagavato paccassosuṃ.
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“Yes, sir,” they replied.
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“As you say, lord,” the monks responded.
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Bhagavā etadavoca –
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The Buddha said this:
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The Blessed One said,
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"Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā.
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“For a fool shrouded by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving.
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“The ignorance with which the fool is obstructed, the craving with which he is conjoined, through which this body results: That ignorance has not been abandoned by the fool; that craving has not been destroyed.
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Taṃ kissa hetu?
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Why is that?
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Why is that?
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Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya.
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The fool has not completed the spiritual journey for the complete ending of suffering.
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The fool has not practiced the holy life for the right ending of stress.
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Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
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Therefore, when their body breaks up, the fool is reborn in another body. When reborn in another body, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
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Therefore, at the break-up of the body, he is headed for a (new) body. Headed for a body, he is not entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, & despair.
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Na parimuccati dukkhasmāti vadāmi.
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They’re not freed from suffering, I say.
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I tell you, he is not entirely freed from stress & suffering.
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"Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā.
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For an astute person shrouded by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving.
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“The ignorance with which the wise person is obstructed, the craving with which he is conjoined, through which this body results: That ignorance has been abandoned by the wise person; that craving has been destroyed.
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Taṃ kissa hetu?
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Why is that?
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Why is that?
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Acari, bhikkhave, paṇḍito brahmacariyaṃ sammā dukkhakkhayāya.
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The astute person has completed the spiritual journey for the complete ending of suffering.
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The wise person has practiced the holy life for the right ending of stress.
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Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti.
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Therefore, when their body breaks up, the astute person is not reborn in another body.
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Therefore, at the break-up of the body, he is not headed for a (new) body.
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So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
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Not being reborn in another body, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
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Not headed for a body, he is entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, & despair.
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Parimuccati dukkhasmāti vadāmi.
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They’re freed from suffering, I say.
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He is, I tell you, entirely freed from stress & suffering.”
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Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ paṇḍitassa bālena yadidaṃ brahmacariyavāso"ti.
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This is the difference here between the foolish and the astute, that is, leading the spiritual life.”
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Navamaṃ.
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