“Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. “Aṭṭhime, bhikkhave, lokadhammā lokaṁ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. What eight? Katame aṭṭha? Gain and loss, fame and disgrace, blame and praise, pleasure and pain. Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. 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. Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. And so does a learned noble disciple. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?” Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?

“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.” “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.” “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Mendicants, an unlearned ordinary person encounters gain. “assutavato, bhikkhave, puthujjanassa uppajjati lābho. They don’t reflect: So na iti paṭisañcikkhati: ‘I’ve encountered this gain. ‘uppanno kho me ayaṁ lābho; It’s impermanent, suffering, and perishable.’ They don’t truly understand it. so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ nappajānāti. They encounter loss … Uppajjati alābho …pe… fame … uppajjati yaso … disgrace … uppajjati ayaso … blame … uppajjati nindā … praise … uppajjati pasaṁsā … pleasure … uppajjati sukhaṁ … pain. uppajjati dukkhaṁ. They don’t reflect: So na iti paṭisañcikkhati: ‘I’ve encountered this pain. ‘uppannaṁ kho me idaṁ dukkhaṁ; It’s impermanent, suffering, and perishable.’ They don’t truly understand it. 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. 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. They favor gain and oppose loss. So uppannaṁ lābhaṁ anurujjhati, alābhe paṭivirujjhati; They favor fame and oppose disgrace. uppannaṁ yasaṁ anurujjhati, ayase paṭivirujjhati; They favor praise and oppose blame. uppannaṁ pasaṁsaṁ anurujjhati, nindāya paṭivirujjhati; They favor pleasure and oppose pain. uppannaṁ sukhaṁ anurujjhati, dukkhe paṭivirujjhati. Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. So evaṁ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. They’re not freed from suffering, I say. ‘Na parimuccati dukkhasmā’ti vadāmi.

A learned noble disciple encounters gain. Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. They reflect: So iti paṭisañcikkhati: ‘I’ve encountered this gain. ‘uppanno kho me ayaṁ lābho; It’s impermanent, suffering, and perishable.’ They truly understand it. so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ pajānāti. They encounter loss … Uppajjati alābho …pe… fame … uppajjati yaso … disgrace … uppajjati ayaso … blame … uppajjati nindā … praise … uppajjati pasaṁsā … pleasure … uppajjati sukhaṁ … pain. uppajjati dukkhaṁ. They reflect: So iti paṭisañcikkhati: ‘I’ve encountered this pain. ‘uppannaṁ kho me idaṁ dukkhaṁ; It’s impermanent, suffering, and perishable.’ They truly understand it. 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. 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. They don’t favor gain or oppose loss. So uppannaṁ lābhaṁ nānurujjhati, alābhe nappaṭivirujjhati; They don’t favor fame or oppose disgrace. uppannaṁ yasaṁ nānurujjhati, ayase nappaṭivirujjhati; They don’t favor praise or oppose blame. uppannaṁ pasaṁsaṁ nānurujjhati, nindāya nappaṭivirujjhati; They don’t favor pleasure or oppose pain. uppannaṁ sukhaṁ nānurujjhati, dukkhe nappaṭivirujjhati. Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. So evaṁ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. They’re freed from suffering, I say. ‘Parimuccati dukkhasmā’ti vadāmi. This is the difference between a learned noble disciple and an unlearned ordinary person. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.

Gain and loss, fame and disgrace, Lābho alābho ca yasāyaso ca, blame and praise, and pleasure and pain. Nindā pasaṁsā ca sukhaṁ dukhañca; These qualities among mankind are impermanent, Ete aniccā manujesu dhammā, transient, and perishable. Asassatā vipariṇāmadhammā.

An intelligent and mindful person knows these things, Ete ca ñatvā satimā sumedho, seeing that they’re perishable. Avekkhati vipariṇāmadhamme; Desirable things don’t disturb their mind, Iṭṭhassa dhammā na mathenti cittaṁ, nor are they repelled by the undesirable. Aniṭṭhato no paṭighātameti.

Both favoring and opposing Tassānurodhā atha vā virodhā, are cleared and disappeared, they are no more. Vidhūpitā atthaṅgatā na santi; Knowing the stainless, sorrowless state, Padañca ñatvā virajaṁ asokaṁ, they who have gone beyond rebirth <j>understand rightly.” Sammappajānāti bhavassa pāragū”ti.

Chaṭṭhaṁ.