“Aµµhime, bhikkhave, lokadhamm± loka½ anuparivattanti, loko ca aµµha lokadhamme anuparivattati. Katame aµµha? L±bho ca, al±bho ca, yaso ca, ayaso ca, nind± ca, pasa½s± ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aµµha lokadhamm± loka½ anuparivattanti, loko ca ime aµµha lokadhamme anuparivattati.

“Monks, these eight mundane natures are inclined to the mundane, and the mundane is inclined to these eight mundane natures. Which eight? Gain and loss, fame and disrepute, praise and blame, pleasure and affliction. Monks, these are the eight mundane natures inclined to the mundane, and the mundane that is inclined to these eight mundane natures.”

“Assutavato, bhikkhave, puthujjanassa uppajjati l±bhopi al±bhopi yasopi ayasopi nind±pi pasa½s±pi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyas±vakassa uppajjati l±bhopi al±bhopi yasopi ayasopi nind±pi pasa½s±pi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko adhippay±so ki½ n±n±karaºa½ sutavato ariyas±vakassa assutavat± puthujjanen±”ti? “Bhagava½m³lak± no, bhante, dhamm± bhagava½nettik± bhagava½paµisaraº±. S±dhu vata, bhante, bhagavanta½yeva paµibh±tu etassa bh±sitassa attho. Bhagavato sutv± bhikkh³ dh±ressant²”ti.

“Monks, for the untaught commoner there arises gain and loss, fame and disrepute, praise and blame, pleasure and affliction. Likewise, monks, for the learned noble disciple there arises gain and loss, fame and disrepute, praise and blame, pleasure and affliction. Monks, what difference is there; what distinction and what diversity - between the learned noble disciple and the untaught commoner?

“Venerable Sir, for us, the Blessed One is the root of the Doctrine, the Blessed one is our guide and refuge. Venerable Sir, It would be well indeed, a gain, if the Blessed One would reveal the meaning of these words. Hearing it from the Blessed One, the monks will remember it.”

“Tena hi, bhikkhave, suº±tha, s±dhuka½ manasi karotha; bh±siss±m²”ti. “Eva½, bhante”ti kho te bhikkh³ bhagavato paccassosu½. Bhagav± etadavoca “assutavato, bhikkhave, puthujjanassa uppajjati l±bho; so na iti paµisañcikkhati uppanno kho me aya½ l±bho; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ nappaj±n±ti.

“Monks, then listen and attend well, I will speak.”

“Yes, Venerable Sir.” The monks assented to the Blessed One.

The Blessed One said: “Monks, gain arises for the untaught commoner; he does not consider ‘This gain has arisen for me; it is impermanent, afflicted and of the nature to change.’ He does not understand it as it really is.

“Uppajjati al±bho; so na iti paµisañcikkhati uppanno kho me aya½ al±bho; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ nappaj±n±ti.

“Loss arises; he does not consider ‘this loss has arisen for me; it is impermanent, afflicted and of the nature to change.’ He does not understand it as it really is.

“Uppajjati yaso; so na iti paµisañcikkhati uppanno kho me aya½ yaso; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ nappaj±n±ti.

“Fame arises; he does not consider ‘this fame has arisen for me; it is impermanent, afflicted and of the nature to change.’ He does not understand it as it really is.

“Uppajjati ayaso; so na iti paµisañcikkhati uppanno kho me aya½ ayaso; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ nappaj±n±ti.

“Disrepute arises; he does not consider ‘this disrepute has arisen for me; it is impermanent, afflicted and of the nature to change.’ He does not understand it as it really is.

“Uppajjati nind±; so na iti paµisañcikkhati uppanno kho me aya½ nind±; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ nappaj±n±ti.

“Praise arises; he does not consider ‘this praise has arisen for me; it is impermanent, afflicted and of the nature to change.’ He does not understand it as it really is.

“Uppajjati pasa½s±; so na iti paµisañcikkhati uppanno kho me aya½ pasa½s±; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ nappaj±n±ti.

“Blame arises; he does not consider ‘this blame has arisen for me; it is impermanent, afflicted and of the nature to change.’ He does not understand it as it really is.

“Uppajjati sukha½; so na iti paµisañcikkhati uppanno kho me aya½ sukha½; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ nappaj±n±ti.

“Pleasure arises; he does not consider ‘this pleasure has arisen for me; it is impermanent, afflicted and of the nature to change.’ He does not understand it as it really is.

“Uppajjati dukkha½. So na iti paµisañcikkhati ‘uppanna½ kho me ida½ dukkha½; tañca kho anicca½ dukkha½ vipariº±madhamman’ti yath±bh³ta½ nappaj±n±ti”.

“Affliction arises; he does not consider ‘this affliction has arisen for me; it is impermanent, afflicted and of the nature to change.’ He does not understand it as it really is.

“Tassa l±bhopi citta½ pariy±d±ya tiµµhati, al±bhopi citta½ pariy±d±ya tiµµhati, yasopi citta½ pariy±d±ya tiµµhati, ayasopi citta½ pariy±d±ya tiµµhati, nind±pi citta½ pariy±d±ya tiµµhati, pasa½s±pi citta½ pariy±d±ya tiµµhati, sukhampi citta½ pariy±d±ya tiµµhati, dukkhampi citta½ pariy±d±ya tiµµhati. So uppanna½ l±bha½ anurujjhati, al±bhe paµivirujjhati; uppanna½ yasa½ anurujjhati, ayase paµivirujjhati; uppanna½ pasa½sa½ anurujjhati, nind±ya paµivirujjhati; uppanna½ sukha½ anurujjhati, dukkhe paµivirujjhati. So eva½ anurodhavirodhasam±panno na parimuccati j±tiy± jar±ya maraºena sokehi paridevehi dukkhehi domanassehi up±y±sehi. ‘Na parimuccati dukkhasm±’ti vad±mi”.

“Therefore his mind abides controlled by gain, his mind abides controlled by loss, his mind abides controlled by fame, his mind abides controlled by disrepute, his mind abides controlled by praise, his mind abides controlled by blame, his mind abides controlled by pleasure, his mind abides controlled by affliction.

He accepts the arisen gain and rejects the arisen loss. He accepts the arisen fame and rejects the arisen disrepute. He accepts the arisen praise and rejects the arisen blame. He accepts the arisen pleasure and rejects the arisen affliction. Thus he comes to satisfaction and opposition; and does not escape birth, aging and death, sorrow, weeping, affliction and mental distress. He does not escape, I say, from all manner of affliction.”

“Sutavato ca kho, bhikkhave, ariyas±vakassa uppajjati l±bho. So iti paµisañcikkhati– ‘uppanno kho me aya½ l±bho; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ paj±n±ti.

“Monks, gain arises for the learned noble disciple; He considers ‘this gain has arisen for me; it is impermanent, afflicted and of the nature to change.’ He understands it as it really is.

“Uppajjati al±bho; So iti paµisañcikkhati– ‘uppanno kho me aya½ al±bho; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ paj±n±ti.

“Loss arises; he considers ‘this loss has arisen for me; it is impermanent, afflicted and of the nature to change.’ He understands it as it really is.

“Uppajjati yaso; so iti paµisañcikkhati– ‘uppanno kho me aya½ yaso; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ paj±n±ti.

“Fame arises; he considers ‘this fame has arisen for me; it is impermanent, afflicted and of the nature to change.’ He understands it as it really is.

“Uppajjati ayaso; so iti paµisañcikkhati– ‘uppanno kho me aya½ ayaso; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ paj±n±ti.

“Disrepute arises; he considers ‘this disrepute has arisen for me; it is impermanent, afflicted and of the nature to change.’ He understands it as it really is.

“Uppajjati nind±; so iti paµisañcikkhati– ‘uppanno kho me aya½ nind±; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ paj±n±ti.

“Praise arises; he considers ‘this praise has arisen for me; it is impermanent, afflicted and of the nature to change.’ He understands it as it really is.

“Uppajjati pasa½s±; so iti paµisañcikkhati– ‘uppanno kho me aya½ pasa½s±; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ paj±n±ti.

“Blame arises; he considers ‘this blame has arisen for me; it is impermanent, afflicted and of the nature to change.’ He understands it as it really is.

“Uppajjati sukha½; so iti paµisañcikkhati– ‘uppanno kho me aya½ sukha½; so ca kho anicco dukkho vipariº±madhammo’ti yath±bh³ta½ paj±n±ti.

“Pleasure arises; he considers ‘this pleasure has arisen for me; it is impermanent, afflicted and of the nature to change.’ He understands it as it really is.

“Uppajjati dukkha½. So iti paµisañcikkhati ‘uppanna½ kho me ida½ dukkha½; tañca kho anicca½ dukkha½ vipariº±madhamman’ti yath±bh³ta½ paj±n±ti”.

“Affliction arises for the learned noble disciple. He considers ‘this affliction has arisen for me; it is impermanent, afflicted and of the nature to change.’ He understands it as it really is.

“Tassa l±bhopi citta½ na pariy±d±ya tiµµhati, al±bhopi citta½ na pariy±d±ya tiµµhati, yasopi citta½ na pariy±d±ya tiµµhati, ayasopi citta½ na pariy±d±ya tiµµhati, nind±pi citta½ na pariy±d±ya tiµµhati, pasa½s±pi citta½ na pariy±d±ya tiµµhati, sukhampi citta½ na pariy±d±ya tiµµhati, dukkhampi citta½ na pariy±d±ya tiµµhati. So uppanna½ l±bha½ n±nurujjhati, al±bhe nappaµivirujjhati; uppanna½ yasa½ n±nurujjhati, ayase nappaµivirujjhati; uppanna½ pasa½sa½ n±nurujjhati, nind±ya nappaµivirujjhati; uppanna½ sukha½ n±nurujjhati, dukkhe nappaµivirujjhati. So eva½ anurodhavirodhavippah²no parimuccati j±tiy± jar±ya maraºena sokehi paridevehi dukkhehi domanassehi up±y±sehi. ‘Parimuccati dukkhasm±’ti vad±mi. Aya½ kho, bhikkhave, viseso aya½ adhippay±so ida½ n±n±karaºa½ sutavato ariyas±vakassa assutavat± puthujjanen±”ti.

“Therefore his mind does not abide controlled by gain, his mind does not abide controlled by loss, his mind does not abide controlled by fame, his mind does not abide controlled by disrepute, his mind does not abide controlled by praise, his mind does not abide controlled by blame, his mind does not abide controlled by pleasure, his mind does not abide controlled by affliction.

He does not accept the arisen gain and does not reject the arisen loss. He does not accept the arisen fame and does not reject the arisen disrepute. He does not accept the arisen praise and does not reject the arisen blame. He does not accept the arisen pleasure and does not reject the arisen affliction. Thus he abandons satisfaction and opposition, and escapes birth, aging and death, sorrow, weeping, affliction and mental distress. He escapes, I say, from all manner of affliction.

Monks, this is the difference; this is the distinction and the diversity - between the learned noble disciple and the untaught commoner.”

“L±bho al±bho ca yas±yaso ca,
nind± pasa½s± ca sukha½ dukhañca;
ete anicc± manujesu dhamm±,
asassat± vipariº±madhamm±.
“Ete ca ñatv± satim± sumedho,
avekkhati vipariº±madhamme;
iµµhassa dhamm± na mathenti citta½,
aniµµhato no paµigh±tameti.
“Tass±nurodh± atha v± virodh±,
vidh³pit± atthaªgat± na santi;
padañca ñatv± viraja½ asoka½,
sammappaj±n±ti bhavassa p±rag³”ti. chaµµha½;

“Gain - loss, fame - disrepute,
praise - blame, pleasure and affliction;
these natures of humanity are impermanent;
finite and of the nature to change.
Of this the wise mindfully know;
contemplating the nature of changefulness;
the mind is not swayed by pleasant things,
nor adverse to the unpleasant.
Thus satisfaction and enmity are scattered,
their manifestation vanished.
Having come to knowledge of the stainless and sorrowless,
he rightly knows transcendence of becoming.”

~~~

[Khantijayo Bhikkhu]