“Aṭṭhime, bhikkhave, lokadhammā lokaṁ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. “Bhikkhus, the eight worldly phenomena revolve around the world, and the world revolves around the eight worldly phenomena. Katame aṭṭha? What eight? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. Gain and loss, honor and dishonor, blame and praise, pleasure and pain. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṁ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati. These eight worldly phenomena revolve around the world, and the world revolves around these eight worldly phenomena.
Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. An unlearned ordinary person encounters gain and loss, honor and dishonor, blame and praise, and pleasure and pain. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. And so does a learned noble disciple. Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti? What, then, is the difference between a learned noble disciple and an ordinary unlearned person?”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Our teachings are rooted in the Buddha. He is our guide and our refuge. Bhante, may the Buddha himself please clarify the meaning of this. The bhikkhus will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Well then, bhikkhus, listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, Bhante” they replied. Bhagavā etadavoca: The Buddha said this:
“assutavato, bhikkhave, puthujjanassa uppajjati lābho. “Bhikkhus, an unlearned ordinary person encounters gain. So na iti paṭisañcikkhati: They don’t reflect: ‘uppanno kho me ayaṁ lābho; ‘This gain has arisen for me. so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ nappajānāti. It’s impermanent, suffering, and perishable.’ They don’t understand it as it is. Uppajjati alābho …pe… They encounter loss … uppajjati yaso … honor … uppajjati ayaso … dishonor … uppajjati nindā … blame … uppajjati pasaṁsā … praise … uppajjati sukhaṁ … pleasure … uppajjati dukkhaṁ. pain. So na iti paṭisañcikkhati: They don’t reflect: ‘uppannaṁ kho me idaṁ dukkhaṁ; ‘This pain has arisen for me. tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ nappajānāti. It’s impermanent, suffering, and perishable.’ They don’t understand it as it 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 gain and loss, honor and dishonor, blame and praise, and pleasure and pain endure with a hold on their mind. So uppannaṁ lābhaṁ anurujjhati, alābhe paṭivirujjhati; They favor gain and resist loss. uppannaṁ yasaṁ anurujjhati, ayase paṭivirujjhati; They favor honor and resist dishonor. uppannaṁ pasaṁsaṁ anurujjhati, nindāya paṭivirujjhati; They favor praise and resist blame. uppannaṁ sukhaṁ anurujjhati, dukkhe paṭivirujjhati. They favor pleasure and resist pain. So evaṁ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Being thus engaged in favoring and resisting, they’re not freed from birth, aging, and death, from sorrow, lamentation, displeasure, sadness, and distress. ‘Na parimuccati dukkhasmā’ti vadāmi. They’re not freed from suffering, I say.
Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. A learned noble disciple encounters gain. So iti paṭisañcikkhati: They reflect: ‘uppanno kho me ayaṁ lābho; ‘This gain has arisen for me. so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ pajānāti. It’s impermanent, suffering, and perishable.’ They understand it as it is. Uppajjati alābho …pe… They encounter loss … uppajjati yaso … honor … uppajjati ayaso … dishonor … uppajjati nindā … blame … uppajjati pasaṁsā … praise … uppajjati sukhaṁ … pleasure … uppajjati dukkhaṁ. pain. So iti paṭisañcikkhati: They reflect: ‘uppannaṁ kho me idaṁ dukkhaṁ; ‘This pain has arisen for me. tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ pajānāti. It’s impermanent, suffering, and perishable.’ They understand it as it 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 gain and loss, honor and dishonor, blame and praise, and pleasure and pain don’t endure with a hold on their mind. So uppannaṁ lābhaṁ nānurujjhati, alābhe nappaṭivirujjhati; They don’t favor gain or resist loss. uppannaṁ yasaṁ nānurujjhati, ayase nappaṭivirujjhati; They don’t favor honor or resist dishonor. uppannaṁ pasaṁsaṁ nānurujjhati, nindāya nappaṭivirujjhati; They don’t favor praise or resist blame. uppannaṁ sukhaṁ nānurujjhati, dukkhe nappaṭivirujjhati. They don’t favor pleasure or resist pain. So evaṁ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Being thus devoid of favoring and opposing, they’re freed from birth, aging, and death, from sorrow, lamentation, displeasure, sadness, and distress. ‘Parimuccati dukkhasmā’ti vadāmi. They’re freed from suffering, I say. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti. This is the difference between a learned noble disciple and an unlearned ordinary person.
Lābho alābho ca yasāyaso ca, Gain and loss, honor and dishonor, Nindā pasaṁsā ca sukhaṁ dukhañca; blame and praise, and pleasure and pain. Ete aniccā manujesu dhammā, These qualities among people are impermanent, Asassatā vipariṇāmadhammā. transient, and perishable.
Ete ca ñatvā satimā sumedho, A wise and mindful person, having known these things, Avekkhati vipariṇāmadhamme; sees them as liable to perish. Iṭṭhassa dhammā na mathenti cittaṁ, Desirable things don’t disturb their mind, Aniṭṭhato no paṭighātameti. nor are they repelled by the undesirable.
Tassānurodhā atha vā virodhā, Both favoring and resisting Vidhūpitā atthaṅgatā na santi; are cleared and ended, they are no more. Padañca ñatvā virajaṁ asokaṁ, Knowing the untainted, sorrowless state, Sammappajānāti bhavassa pāragū”ti. one who has gone beyond being
understands rightly.”
Chaṭṭhaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=an8.6