AN 8.6 · Pali Canon (Tipiṭaka) – English & Pāli · Verses Across
Buddhism · Sutta Pitaka · Numbered Discourses (Aṅguttara)
AN 8.6
Worldly Conditions (2nd) · Dutiyalokadhammasutta
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PāliPali
“Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. What eight? Gain and loss, fame and disgrace, blame and praise, pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
“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.
An unlearned ordinary person encounters gain and loss, fame and disgrace, blame and praise, and pleasure and pain. And so does a learned noble disciple. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”
“Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Mendicants, an unlearned ordinary person encounters gain. They don’t reflect: ‘I’ve encountered this gain. It’s impermanent, suffering, and perishable.’ They don’t truly understand it. They encounter loss … fame … disgrace … blame … praise … pleasure … pain. They don’t reflect: ‘I’ve encountered this pain. It’s impermanent, suffering, and perishable.’ They don’t truly understand it.
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “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.
So gain and loss, fame and disgrace, blame and praise, and pleasure and pain occupy their mind. They favor gain and oppose loss. They favor fame and oppose disgrace. They favor praise and oppose blame. They favor pleasure and oppose pain. Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
A learned noble disciple encounters gain. They reflect: ‘I’ve encountered this gain. It’s impermanent, suffering, and perishable.’ They truly understand it. They encounter loss … fame … disgrace … blame … praise … pleasure … pain. They reflect: ‘I’ve encountered this pain. It’s impermanent, suffering, and perishable.’ They truly understand it.
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.
So gain and loss, fame and disgrace, blame and praise, and pleasure and pain don’t occupy their mind. They don’t favor gain or oppose loss. They don’t favor fame or oppose disgrace. They don’t favor praise or oppose blame. They don’t favor pleasure or oppose pain. Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. This is the difference between a learned noble disciple and an unlearned ordinary person.
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.
Gain and loss, fame and disgrace, blame and praise, and pleasure and pain. These qualities among mankind are impermanent, transient, and perishable.
Lābho alābho ca yasāyaso ca, Nindā pasaṁsā ca sukhaṁ dukhañca; Ete aniccā manujesu dhammā, Asassatā vipariṇāmadhammā.
An intelligent and mindful person knows these things, seeing that they’re perishable. Desirable things don’t disturb their mind, nor are they repelled by the undesirable.
Ete ca ñatvā satimā sumedho, Avekkhati vipariṇāmadhamme; Iṭṭhassa dhammā na mathenti cittaṁ, Aniṭṭhato no paṭighātameti.
Both favoring and opposing are cleared and disappeared, they are no more. Knowing the stainless, sorrowless state, they who have gone beyond rebirth understand rightly.”
