“Aṭṭhime, bhikkhave, lokadhammā lokaṁ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṁ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.
“|Bhikkhus,::::| there are these eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. What eight? |Gain::acquisition, money, profit, possessions [lābha]| and |loss::not getting, not obtaining, not finding [alābha]|, |fame::glory, prestige [yasa]| and |disgrace::loss of reputation, infamy [ayasa]|, |blame::criticism, disapproval [nindā]| and |praise::commendation, approval [pasaṃsā]|, and |pleasure::ease, comfort, happiness, contentment [sukha]| and |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|. These|, bhikkhus,::::| are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.
Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?
|Bhikkhus,::::| for an uninstructed ordinary person, gain and loss, fame and disgrace, blame and praise, and pleasure and pain arise. Similarly, for a learned disciple of the Noble Ones, gain and loss, fame and disgrace, blame and praise, and pleasure and pain arise. In this case, |bhikkhus,::::| what is the distinction, the disparity, and the difference between an uninstructed ordinary person and a learned disciple of the Noble Ones?”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify 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 listen|, bhikkhus,::::| and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“assutavato, bhikkhave, puthujjanassa uppajjati lābho. So na iti paṭisañcikkhati: ‘uppanno kho me ayaṁ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ nappajānāti. Uppajjati alābho …pe… uppajjati yaso … uppajjati ayaso … uppajjati nindā … uppajjati pasaṁsā … uppajjati sukhaṁ … uppajjati dukkhaṁ. So na iti paṭisañcikkhati: ‘uppannaṁ kho me idaṁ dukkhaṁ; tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ nappajānāti.
“|Bhikkhus,::::| for an uninstructed ordinary person, gain arises. They do not reflect: ‘This gain that has arisen is |impermanent::not lasting, transient, unreliable [anicca]|, |unsatisfactory::uncomfortable, unpleasant [dukkha]|, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|.’ They do not discern it |as it truly is::as it has come to be, as it is in actuality [yathābhūta]|. Loss arises ... fame arises ... disgrace arises ... blame arises ... praise arises ... pleasure arises ... pain arises. They do not reflect: ‘This pain that has arisen is impermanent, unsatisfactory, and subject to change.’ They do not discern it as it truly is.
Tassa lābhopi cittaṁ pariyādāya tiṭṭhati, alābhopi cittaṁ pariyādāya tiṭṭhati, yasopi cittaṁ pariyādāya tiṭṭhati, ayasopi cittaṁ pariyādāya tiṭṭhati, nindāpi cittaṁ pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ pariyādāya tiṭṭhati, sukhampi cittaṁ pariyādāya tiṭṭhati, dukkhampi cittaṁ pariyādāya tiṭṭhati. So uppannaṁ lābhaṁ anurujjhati, alābhe paṭivirujjhati; uppannaṁ yasaṁ anurujjhati, ayase paṭivirujjhati; uppannaṁ pasaṁsaṁ anurujjhati, nindāya paṭivirujjhati; uppannaṁ sukhaṁ anurujjhati, dukkhe paṭivirujjhati. So evaṁ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi.
For such a person, gain |occupies::obsesses, controls [pariyādāya]| their mind and remains, loss occupies their mind and remains, fame occupies their mind and remains, disgrace occupies their mind and remains, blame occupies their mind and remains, praise occupies their mind and remains, pleasure occupies their mind and remains, and pain occupies their mind and remains. They |delight in::approve of [anurujjhati]| gain when it arises and |resist::are hostile to [paṭivirujjhati]| loss. They delight in fame when it arises and resist disgrace. They delight in praise when it arises and resist blame. They delight in pleasure when it arises and resist pain. Thus, being entangled in delight and resistance, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, displeasure, and despair. They are not freed from suffering, I say.
Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati: ‘uppanno kho me ayaṁ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ pajānāti. Uppajjati alābho …pe… uppajjati yaso … uppajjati ayaso … uppajjati nindā … uppajjati pasaṁsā … uppajjati sukhaṁ … uppajjati dukkhaṁ. So iti paṭisañcikkhati: ‘uppannaṁ kho me idaṁ dukkhaṁ; tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ pajānāti.
|Bhikkhus,::::| for a learned disciple of the Noble Ones, gain arises. They reflect: ‘This gain that has arisen is impermanent, unsatisfactory, and subject to change.’ They discern it as it truly is. Loss arises ... fame arises ... disgrace arises ... blame arises ... praise arises ... pleasure arises ... pain arises. They reflect: ‘This pain that has arisen is impermanent, unsatisfactory, and subject to change.’ They discern it as it truly is.
Tassa lābhopi cittaṁ na pariyādāya tiṭṭhati, alābhopi cittaṁ na pariyādāya tiṭṭhati, yasopi cittaṁ na pariyādāya tiṭṭhati, ayasopi cittaṁ na pariyādāya tiṭṭhati, nindāpi cittaṁ na pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ na pariyādāya tiṭṭhati, sukhampi cittaṁ na pariyādāya tiṭṭhati, dukkhampi cittaṁ na pariyādāya tiṭṭhati. So uppannaṁ lābhaṁ nānurujjhati, alābhe nappaṭivirujjhati; uppannaṁ yasaṁ nānurujjhati, ayase nappaṭivirujjhati; uppannaṁ pasaṁsaṁ nānurujjhati, nindāya nappaṭivirujjhati; uppannaṁ sukhaṁ nānurujjhati, dukkhe nappaṭivirujjhati. So evaṁ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmi. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.
For such a person, gain does not occupy their mind and remain, loss does not occupy their mind and remain, fame does not occupy their mind and remain, disgrace does not occupy their mind and remain, blame does not occupy their mind and remain, praise does not occupy their mind and remain, pleasure does not occupy their mind and remain, and pain does not occupy their mind and remain. They do not delight in gain when it arises and do not resist loss. They do not delight in fame when it arises and do not resist disgrace. They do not delight in praise when it arises and do not resist blame. They do not delight in pleasure when it arises and do not resist pain. Thus, having abandoned delight and resistance, they are freed from birth, aging, and death, from sorrow, lamentation, pain, displeasure, and despair. They are freed from suffering, I say.”
Verse
Lābho alābho ca yasāyaso ca,
Nindā pasaṁsā ca sukhaṁ dukhañca;
Ete aniccā manujesu dhammā,
Asassatā vipariṇāmadhammā.
“Gain and loss, fame and disgrace,
blame and praise, and pleasure and pain;
these conditions among humans are impermanent,
|unstable::perishable [asassata]| and subject to change.
Ete ca ñatvā satimā sumedho,
Avekkhati vipariṇāmadhamme;
Iṭṭhassa dhammā na mathenti cittaṁ,
Aniṭṭhato no paṭighātameti.
A |mindful::(person) endowed with active presence of mind; possessing lucid retention, and recollection [satimant]| and |discerning::wise [sumedha]| person, having understood these conditions,
sees them as being subject to change;
|favorable::pleasing, likeable, cherished [iṭṭha]| conditions do not |agitate::disturb, excite, stir [matheti]| their mind,
and unfavorable conditions cause no |repulsion::resistance [paṭighātameti]|.
Tassānurodhā atha vā virodhā,
Vidhūpitā atthaṅgatā na santi;
Padañca ñatvā virajaṁ asokaṁ,
Sammappajānāti bhavassa pāragū”ti.
They have dispelled |alignment::favor [anurodha]| and |opposition::aversion, resistance, hostility [virodha]|,
these are gone and no longer present;
having understood the |unblemished::pure, stainless [viraja]|, sorrowless state,
they comprehend rightly, having crossed beyond |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”