Dhamma

Eight worldly conditions


World (1)

“Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.”

Gain and loss, disrepute and fame,
blame and praise, pleasure and pain:
these conditions that people meet
are impermanent, transient, and subject to change.
A wise and mindful person knows them
and sees that they are subject to change.
Desirable conditions don’t excite his mind
nor is he repelled by undesirable conditions.
He has dispelled attraction and repulsion;
they are gone and no longer present.
Having known the dustless, sorrowless state,
he understands rightly and has transcended being.

6 (6) World (2)

“Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.

“Bhikkhus, an uninstructed worldling meets gain and loss, disrepute and fame, blame and praise, and pleasure and pain. An instructed noble disciple also meets gain and loss, disrepute and fame, blame and praise, and pleasure and pain. What [158] is the distinction, the disparity, the difference between an instructed noble disciple and an uninstructed worldling with regard to this?”

“Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.”

“Then listen, bhikkhus, and attend closely. I will speak.”

“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

“(1) Bhikkhus, when an uninstructed worldling meets with gain, he does not reflect thus: ‘This gain that I have met is impermanent, suffering, and subject to change.’ He does not understand it as it really is. (2) When he meets with loss … (3) … fame … (4) … disrepute … (5) … blame … (6) … praise … (7) … pleasure … (8) … pain, he does not reflect thus: ‘This pain that I have met is impermanent, suffering, and subject to change.’ He does not understand it as it really is.

“Gain obsesses his mind, and loss obsesses his mind. Fame obsesses his mind, and disrepute obsesses his mind. Blame obsesses his mind, and praise obsesses his mind. Pleasure obsesses his mind, and pain obsesses his mind. He is attracted to gain and repelled by loss. He is attracted to fame and repelled by disrepute. He is attracted to praise and repelled by blame. He is attracted to pleasure and repelled by pain. Thus involved with attraction and repulsion, he is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.

“But, bhikkhus, (1) when an instructed noble disciple meets with gain, he reflects thus: ‘This gain that I have met is impermanent, suffering, and subject to change.’ He thus understands it as it really is. (2) When he meets with loss … (3) … fame … (4) … [159] disrepute … (5) … blame … (6) … praise … (7) … pleasure … (8) … pain, he reflects thus: ‘This pain that I have met is impermanent, suffering, and subject to change.’ He thus understands it as it really is.

“Gain does not obsess his mind, and loss does not obsess his mind. Fame does not obsess his mind, and disrepute does not obsess his mind. Blame does not obsess his mind, and praise does not obsess his mind. Pleasure does not obsess his mind, and pain does not obsess his mind. He is not attracted to gain or repelled by loss. He is not attracted to fame or repelled by disrepute. He is not attracted to praise or repelled by blame. He is not attracted to pleasure or repelled by pain. Having thus discarded attraction and repulsion, he is freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is freed from suffering, I say.

“This, bhikkhus, is the distinction, the disparity, the difference between an instructed noble disciple and an uninstructed worldling.”

[The verses are identical with those of 8:5.] [AN VIII: 5; 6]

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From AN IV : 192

“Further it was said: ‘In misfortune their fortitude can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.’ On account of what was this said?

“Here, bhikkhus, someone is afflicted with the loss of relatives, wealth, or health, but he does not reflect thus: ‘Human life in the world is of such a nature906 that the eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions, namely, gain and loss, disrepute and fame, blame and praise, and pleasure and pain.’ Thus when afflicted with loss of relatives, wealth, or health, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused.

“But in another case, someone is afflicted with the loss of relatives, [189] wealth, or health, but he does reflect thus: ‘Human life in the world is such that the eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions, namely, gain and loss, disrepute and fame, blame and praise, and pleasure and pain.’ Thus when afflicted with the loss of relatives, wealth, or health, he does not sorrow, languish, and lament; he does not weep beating his breast and become confused.

“It was on account of this that it was said: ‘In misfortune their fortitude can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.’

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Pain / Pleasure

Nisargadatta Maharaj on pain/pleasure 

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