At one time, the Buddha lived in the Garden of Solitude in the Gion Grove of the Acropolis. One day, the Buddha said to his monks, "Disciples, if people in the world are hindered and hindered by confusion (for the explanation of confusion, see chapter 49), and bound by craving, they will clinging to the fact that this body in the world is real. When their eyes, ears, nose, tongue, body, and heart come into contact with material things, sounds, smells, tastes, touches, and thoughts from the outside world, they will recognize, separate, judge, and produce various feelings of liking and disliking, that is, the eyes see things and produce feelings of liking and disliking; The ear hears sounds, producing feelings of liking and disliking; The nose smells the smell and produces feelings of liking and disliking; The tongue tastes the taste, likes and dislikes the feelings; The body touches things or is in a hot and cold environment, etc., produces feelings of liking and disliking, and contacts with external things or thoughts inside, produces feelings of liking and disliking. In this way, people in the world will have feelings of joy, anger, sorrow, and so on.

Disciples, there are two kinds of people in the world, one is a virtuous and wise person, and the other is a foolish and ignorant person, what is the difference between them? What is the difference between them? ”

The monks said, "Venerable, please tell us about the difference between virtuous and wise people and ignorant people. You are our teacher, the Dharma that you teach us to practice. You are our refuge, your Dharma is our refuge, and we will practice according to your teachings. ”

The Buddha said, "Disciples, listen carefully, think carefully, as I am now saying for you. ”

The monks said, "Shizun, we will listen carefully to what you say, and we will think carefully. ”

The Buddha said, "Ignorant people, because they are hindered and hindered by confusion (explanation of ignorance, see chapter 49), because they are bound by love, they will clinging to the fact that this body in the world is real, so why has their ignorance not been eliminated?" Why hasn't their craving been extinguished?

Disciples, ignorant people, who did not practice the Noble Eightfold Path (for the explanation of the Noble Eightfold Path, see Chapter 18); They did not take the precepts, did not let the bodily deeds do good deeds and not do evil deeds, did not let the mouth speak good words without saying evil words, did not let good thoughts arise in their hearts and did not give rise to evil thoughts, they did not eliminate evil thoughts, did not stop evil and cultivate good, did not practice perfectly; They have not eliminated their concern and attachment to everything in the world, they have not eliminated their concern and attachment to good and evil, merit and sin, and all thoughts and attachments in their hearts. When they die, they will continue to be reborn because of the karma of merit and karma they have created, and those with deep merit will be reborn in the house of wealth, and they will be born in the heavenly realm to enjoy blessings; Those who are weak in merit are reborn in poor houses, and those who are deeply sinful are reborn in hell, hungry ghosts, and beasts to suffer. From this, they have endless cycles of life and death, endless death and regeneration. They also produced countless troubles and pains such as sorrow, sadness, distress, worry, despair, and so on. They cannot be freed from the troubles and pains of sorrow, sadness, distress, worry, despair, birth, aging, death. They are tormented and unable to free themselves from these troubles and pains of sorrow, sorrow, distress, worry, despair, birth, aging, death. If such people cannot be freed from the pain and troubles of the cycle of life and death, they are ignorant people in the world.

Disciples, virtuous and wise people, who practice the Noble Eightfold Path (Eightfold Path Explanation, see Chapter 18) which eliminates suffering and troubles, are disciplined to let their bodily deeds do good and not evil, to speak good words without saying evil words, to let good thoughts arise in their hearts without giving rise to evil thoughts, they eliminate evil thoughts, cut off evil and cultivate good, and practice perfectly; They get rid of their worries and attachments to everything in the world, to good and evil, merit and sin, and to all thoughts and attachments in their hearts. When they die, they will not continue to be reborn because of the karma of merit and sin, and they will not regenerate the cycle of death. Because they are not born into the world, they will not produce sorrow, sadness, distress, worry, despair, and so on, and they will be freed from the troubles and pains of sorrow, sorrow, bitterness, worry, despair, birth, aging, and death. They are forever freed from the worldly cycle of sorrow, sorrow, distress, worry, despair, birth, aging, death, and suffering. For example, such people can be freed forever from the cycle of life and death of suffering and troubles, and they are virtuous and wise people.

The difference between the wise and wise people in the world and the ignorant people is: whether they practice the Noble Eightfold Path that eliminates suffering and troubles, whether they are subject to the precepts, whether they do good deeds and do not do evil deeds in their actions, words, and thoughts, whether they stop evil and cultivate good, whether they practice in order to eliminate their worries and attachments to all things in the world, whether they practice in order to eliminate their worries and attachments to good and evil, merit and sin, and all thoughts and attachments in their hearts. If so, then they are virtuous and wise people, if not they are ignorant people. To put it simply: those who practice the Noble Eightfold Path in order to eliminate craving, to eliminate their concern and attachment to everything in the world, they are virtuous and wise people, and vice versa, they are ignorant people in the world. ”

After the Buddha's teachings, the monks and disciples all paid homage to the Buddha again, and they all praised the immeasurable merits of the Buddha's teachings and practiced according to the Buddha's teachings.

Pali original scripture

SN.12.19/(9). Bālapaṇḍitasuttaṃ

　　 19. Sāvatthiyaṃ viharati …pe… “avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena”.

　　 “Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena”.

　　 “Tatra bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ paṇḍitassa bālenā”ti? “Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

　　 “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.

　　 “Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. Taṃ kissa hetu? Acari, bhikkhave, paṇḍito brahmacariyaṃ sammā dukkhakkhayāya. Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ayaṃ kho bhikkhave, viseso ayaṃ adhippayāso, idaṃ nānākaraṇaṃ paṇḍitassa bālena yadidaṃ brahmacariyavāso”ti. Navamaṃ.