AN 8.1 · The Benefits of Love
AN 8.1 · Mettāsutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Venerable sir,” they replied. The Buddha said this:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Mendicants, you can expect eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. What eight? You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. If you don’t penetrate any higher, you’ll be reborn in a realm of divinity. You can expect these eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṁsā pāṭikaṅkhā. Katame aṭṭha? Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, uttariṁ appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṁsā pāṭikaṅkhāti.
A mindful one who developslimitless loveweakens the fetters,seeing the ending of attachments.
Yo ca mettaṁ bhāvayati,appamāṇaṁ paṭissato;Tanū saṁyojanā honti,passato upadhikkhayaṁ.
Loving just one creature with a hateless heartmakes you a true person.Sympathetic for all creatures,a noble one creates abundant merit.
Ekampi ce pāṇamaduṭṭhacitto,Mettāyati kusalī tena hoti;Sabbe ca pāṇe manasānukampī,Pahūtamariyo pakaroti puññaṁ.
The royal potentates conquered this landand traveled around sponsoring sacrifices—horse sacrifice, human sacrifice,the sacrifices of the ‘casting of the yoke-pin’, <j>the ‘royal soma drinking’, and the ‘unimpeded’.
Ye sattasaṇḍaṁ pathaviṁ vijetvā,Rājisayo yajamānā anupariyagā;Assamedhaṁ purisamedhaṁ,Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ.
These are not worth a sixteenth partof the mind developed with love,as all the constellations of starsaren’t worth a sixteenth part of the moon’s light.
Mettassa cittassa subhāvitassa,Kalampi te nānubhavanti soḷasiṁ;Candappabhā tāragaṇāva sabbe,Yathā na agghanti kalampi soḷasiṁ.
Don’t kill or cause others to kill,don’t conquer or encourage others to conquer,with love for all sentient beings,you’ll have no enmity for anyone.”
Yo na hanti na ghāteti,na jināti na jāpaye;Mettaṁso sabbabhūtānaṁ,veraṁ tassa na kenacī”ti.
Paṭhamaṁ.
AN 8.2 · Wisdom
AN 8.2 · Paññāsutta
“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired. What eight?
“Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti. Katame aṭṭha?
It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause.
Idha, bhikkhave, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Ayaṁ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. This is the second cause.
So taṁ satthāraṁ upanissāya viharanto aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca, te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: ‘idaṁ, bhante, kathaṁ; imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Ayaṁ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause.
So taṁ dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca. Ayaṁ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
A mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the fourth cause.
Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Ayaṁ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. This is the fifth cause.
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṁ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause.
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṁ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
When in the Saṅgha they don’t engage in motley talk or low talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. This is the seventh cause.
Saṅghagato kho pana anānākathiko hoti atiracchānakathiko. Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. Ayaṁ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
They meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ This is the eighth cause.
Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā …pe… iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṁ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
Their spiritual companions esteem them: ‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role. They set up a keen sense of conscience and prudence for them, with warmth and respect. Clearly this venerable knows and sees.’ This quality leads to fondness, respect, esteem, harmony, and unity.
Tamenaṁ sabrahmacārī evaṁ sambhāventi: ‘ayaṁ kho āyasmā satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role, and from time to time they go and ask them questions … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.
‘Taṁ kho panāyamāyasmā satthāraṁ upanissāya viharanto aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca, te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: “idaṁ, bhante, kathaṁ; imassa ko attho”ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
‘After hearing that teaching they perfect withdrawal of both body and mind. Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.
‘Taṁ kho panāyamāyasmā dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
‘This venerable is ethical … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.
‘Sīlavā kho panāyamāyasmā pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
‘This venerable is very learned, remembering and keeping what they’ve learned. … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.
‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
‘This venerable lives with energy roused up … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.
‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
‘When in the Saṅgha they don’t engage in motley talk or low talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.
‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
‘They meditate observing rise and fall in the five grasping aggregates. … Clearly this venerable knows and sees.’ This quality also leads to fondness, respect, esteem, harmony, and unity.
‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati— iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired.”
Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattantī”ti.
Dutiyaṁ.
AN 8.3 · Disliked (1st)
AN 8.3 · Paṭhamaappiyasutta
“Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. What eight? It’s when a mendicant praises the disliked and criticizes the liked. They desire material things and honor. They lack conscience and prudence. They have corrupt wishes and wrong view. A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu appiyapasaṁsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired. What eight? It’s when a mendicant doesn’t praise the disliked and criticize the liked. They don’t desire material things and honor. They have conscience and prudence. They have few desires and right view. A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired.”
Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na appiyapasaṁsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
Tatiyaṁ.
AN 8.4 · Disliked (2nd)
AN 8.4 · Dutiyaappiyasutta
“Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. What eight? It’s when a mendicant desires material things, honor, and status. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions. A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṁ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired. What eight? It’s when a mendicant doesn’t desire material things, honor, and status. They know moderation and the proper time. Their conduct is pure, they don’t talk a lot, and they don’t insult and abuse their spiritual companions. A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired.”
Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṁ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
Catutthaṁ.
AN 8.5 · Worldly Conditions (1st)
AN 8.5 · Paṭhamalokadhammasutta
“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 anuparivattatīti.
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 opposingare cleared and disappeared, they are no more.Knowing the stainless, sorrowless state,they who have gone beyond rebirth <j>understand rightly.”
Tassānurodhā atha vā virodhā,Vidhūpitā atthaṅgatā na santi;Padañca ñatvā virajaṁ asokaṁ,Sammappajānāti bhavassa pāragū”ti.
Pañcamaṁ.
AN 8.6 · Worldly Conditions (2nd)
AN 8.6 · Dutiyalokadhammasutta
“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?”
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?
“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. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“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.
“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.
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.
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 opposingare cleared and disappeared, they are no more.Knowing the stainless, sorrowless state,they who have gone beyond rebirth <j>understand rightly.”
Tassānurodhā atha vā virodhā,Vidhūpitā atthaṅgatā na santi;Padañca ñatvā virajaṁ asokaṁ,Sammappajānāti bhavassa pāragū”ti.
Chaṭṭhaṁ.
AN 8.7 · Devadatta’s Failure
AN 8.7 · Devadattavipattisutta
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra bhagavā devadattaṁ ārabbha bhikkhū āmantesi:
“Mendicants, it’s good for a mendicant to check their own failings from time to time. It’s good for a mendicant to check the failings of others from time to time. It’s good for a mendicant to check their own successes from time to time. It’s good for a mendicant to check the successes of others from time to time. Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
“sādhu, bhikkhave, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṁ paravipattiṁ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṁ attasampattiṁ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṁ parasampattiṁ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
What eight? Overcome and overwhelmed by gain … loss … fame … disgrace … honor … dishonor … corrupt wishes … bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Alābhena, bhikkhave …pe… yasena, bhikkhave … ayasena, bhikkhave … sakkārena, bhikkhave … asakkārena, bhikkhave … pāpicchatāya, bhikkhave … pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
It’s good for a mendicant, whenever they encounter it, to overcome gain … loss … fame … disgrace … honor … dishonor … corrupt wishes … bad friendship.
Sādhu, bhikkhave, bhikkhu uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya.
What advantage does a mendicant gain by overcoming these eight things?
Kiñca, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya?
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things.
Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti. Yaṁ hissa, bhikkhave, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ pāpamittataṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti. Idaṁ kho, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya.
So, mendicants, you should train like this: ‘Whenever we encounter it, we will overcome gain … loss … fame … disgrace … honor … dishonor … corrupt wishes … bad friendship.’ That’s how you should train.”
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘uppannaṁ lābhaṁ abhibhuyya abhibhuyya viharissāma, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.
Sattamaṁ.
AN 8.8 · Uttara on Failure
AN 8.8 · Uttaravipattisutta
At one time Venerable Uttara was staying on the Saṅkheyyaka Mountain in the Mahisa region near Dhavajālikā. There Uttara addressed the mendicants: “Mendicants, it’s good for a mendicant to check their own failings from time to time. It’s good for a mendicant to check the failings of others from time to time. It’s good for a mendicant to check their own successes from time to time. It’s good for a mendicant to check the successes of others from time to time.”
Ekaṁ samayaṁ āyasmā uttaro mahisavatthusmiṁ viharati saṅkheyyake pabbate vaṭajālikāyaṁ. Tatra kho āyasmā uttaro bhikkhū āmantesi: “sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṁ attasampattiṁ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṁ parasampattiṁ paccavekkhitā hotī”ti.
Now at that time the great king Vessavaṇa was on his way from the north to the south on some business. He heard Venerable Uttara teaching this to the mendicants on Saṅkheyyaka Mountain.
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṁ disaṁ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ bhikkhūnaṁ evaṁ dhammaṁ desentassa: “sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṁ attasampattiṁ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṁ parasampattiṁ paccavekkhitā hotī”ti.
Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the thirty-three, as easily as a strong person would extend or contract their arm. Then he went up to Sakka, lord of gods, and said to him:
Atha kho vessavaṇo mahārājā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ antarahito devesu tāvatiṁsesu pāturahosi. Atha kho vessavaṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca:
“Please good fellow, you should know this. Venerable Uttara is teaching the mendicants on Saṅkheyyaka Mountain in this way: ‘It’s good for a mendicant from time to time to check their own failings. … the failings of others … their own successes … the successes of others.’”
“yagghe, mārisa, jāneyyāsi. Eso āyasmā uttaro mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ …pe… attasampattiṁ … parasampattiṁ paccavekkhitā hotī’”ti.
Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the thirty-three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara. Then Sakka went up to Venerable Uttara, bowed, stood to one side, and said to him:
Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ devesu tāvatiṁsesu antarahito mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ āyasmato uttarassa sammukhe pāturahosi. Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṁ uttaraṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo āyasmantaṁ uttaraṁ etadavoca:
“Is it really true, sir, that you teach the mendicants in this way: ‘It’s good for a mendicant from time to time to check their own failings … the failings of others … their own successes … the successes of others’?”
“Saccaṁ kira, bhante, āyasmā uttaro bhikkhūnaṁ evaṁ dhammaṁ desesi: ‘sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti, sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ …pe… attasampattiṁ … parasampattiṁ paccavekkhitā hotī’”ti?
“Indeed, lord of gods.”
“Evaṁ, devānamindā”ti.
“Sir, did this teaching come to you from your own inspiration, or was it spoken by the Blessed One, the perfected one, the fully awakened Buddha?”
“Kiṁ panidaṁ, bhante, āyasmato uttarassa sakaṁ paṭibhānaṁ, udāhu tassa bhagavato vacanaṁ arahato sammāsambuddhassā”ti?
“Well then, lord of gods, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.
“Tena hi, devānaminda, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Suppose there was a large heap of grain not far from a town or village. And a large crowd were to take away grain with carrying poles, baskets, hip sacks, or their cupped hands. If someone were to go to that crowd and ask them where they got the grain from, how should that crowd rightly reply?”
Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. Tato mahājanakāyo dhaññaṁ āhareyya— kājehipi piṭakehipi ucchaṅgehipi añjalīhipi. Yo nu kho, devānaminda, taṁ mahājanakāyaṁ upasaṅkamitvā evaṁ puccheyya: ‘kuto imaṁ dhaññaṁ āharathā’ti, kathaṁ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā”ti?
“Sir, they should reply that they took it from the large heap of grain.”
“‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā”ti.
“In the same way, lord of gods, whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha. Both myself and others rely completely on that when we speak.”
“Evamevaṁ kho, devānaminda, yaṁ kiñci subhāsitaṁ sabbaṁ taṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa. Tato upādāyupādāya mayaṁ caññe ca bhaṇāmā”ti.
“It’s incredible, sir, it’s amazing! How well this was said by Venerable Uttara! ‘Whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha. Both myself and others rely completely on that when we speak.’ At one time, Honorable Uttara, the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:
“Acchariyaṁ, bhante, abbhutaṁ bhante. Yāva subhāsitañcidaṁ āyasmatā uttarena: ‘yaṁ kiñci subhāsitaṁ sabbaṁ taṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa. Tato upādāyupādāya mayañcaññe ca bhaṇāmā’ti. Ekamidaṁ, bhante uttara, samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṁ ārabbha bhikkhū āmantesi:
‘Mendicants, it’s good for a mendicant from time to time to check their own failings … the failings of others … their own successes … the successes of others. Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. What eight? Overcome and overwhelmed by gain … loss … fame … disgrace … honor … dishonor … corrupt wishes … bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
‘Sādhu, bhikkhave, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṁ paravipattiṁ …pe… attasampattiṁ … parasampattiṁ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; alābhena, bhikkhave …pe… yasena, bhikkhave … ayasena, bhikkhave … sakkārena, bhikkhave … asakkārena, bhikkhave … pāpicchatāya, bhikkhave … pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
It’s good for a mendicant, whenever they encounter it, to overcome gain … loss … fame … disgrace … honor … dishonor … corrupt wishes … bad friendship.
Sādhu, bhikkhave, bhikkhu uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya; uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya.
What advantage does a mendicant gain by overcoming these eight things?
Kiñca, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya; uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya?
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things.
Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti. Yaṁ hissa, bhikkhave, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ pāpamittataṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti. Idaṁ kho, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya; uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya.
So you should train like this:
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ:
“Whenever we encounter it, we will overcome gain … loss … fame … disgrace … honor … dishonor … corrupt wishes … bad friendship.” That’s how you should train.’
“uppannaṁ lābhaṁ abhibhuyya abhibhuyya viharissāma, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya viharissāmā”ti. Evañhi vo, bhikkhave, sikkhitabban’ti.
Honorable Uttara, this exposition of the teaching is not established anywhere in the four assemblies— monks, nuns, laymen, and laywomen. Sir, learn this exposition of the teaching! Memorize this exposition of the teaching! Remember this exposition of the teaching! Sir, this exposition of the teaching is beneficial and relevant to the fundamentals of the spiritual life.”
Ettāvatā, bhante uttara, manussesu catasso parisā— bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo. Nāyaṁ dhammapariyāyo kismiñci upaṭṭhito. Uggaṇhatu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ. Pariyāpuṇātu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ. Dhāretu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ. Atthasaṁhito ayaṁ, bhante, dhammapariyāyo ādibrahmacariyako”ti.
Aṭṭhamaṁ.