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for the increase of what is acquired, for its growth, development, and fulfillment. The second. 3. The First Discourse on the Unpleasant 3. A bhikkhu endowed with eight qualities, bhikkhus, is unloved by his fellow practitioners, disagreeable, disrespectful, and not to be developed. Which eight? Here, bhikkhus, a bhikkhu praises what is unloved, blames what is loved, is desirous of gain, and desirous of honor, and shameless, and without moral dread, and of evil desires, and of wrong view. Indeed, monks, a monk endowed with these eight qualities is unloved by his fellow practitioners, disagreeable, disrespectful, and not to be developed. “Monks, a monk endowed with eight qualities is loved by his fellow practitioners, agreeable, respected, and to be developed. Which eight? Here, monks, a monk is not one who praises the unloved, not one who blames the loved, not desirous of gain, not desirous of honor, is conscientious, has moral dread, is of few desires, and of right view. Indeed, monks, a monk endowed with these eight qualities is loved by his fellow practitioners, agreeable, respected, and to be developed.” The third. 4. The Second Discourse on the Unloved 4. “Monks, a monk endowed with eight qualities is unloved by his fellow practitioners, disagreeable, disrespectful, and not to be developed. Which eight? Here, monks, a monk is desirous of gain, desirous of honor, desirous of not being despised, not knowing the proper time, not knowing moderation, impure, talkative, and abusive and reviling towards his fellow practitioners. Indeed, monks, a monk endowed with these eight qualities is unloved by his fellow practitioners, disagreeable, disrespectful, and not to be developed. “Monks, a monk endowed with eight qualities is loved by his fellow practitioners, agreeable, respected, and to be developed. Which eight? Here, monks, a monk is not desirous of gain, not desirous of honor, not desirous of not being despised, knows the proper time, knows moderation, is pure, not talkative, and not abusive or reviling towards his fellow practitioners. Indeed, monks, a monk endowed with these eight qualities is loved by his fellow practitioners, agreeable, respected, and to be developed.” The fourth. 5. The First Discourse on Worldly Conditions 5. “Monks, these eight worldly conditions, the world ...revolve around, and the world revolves around the eight worldly conditions. Which eight? Gain, and loss, fame, and disrepute, blame, and praise, pleasure, and pain. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. Gain and loss, fame and disrepute, Blame and praise, pleasure and pain; These are impermanent things among humans, Not lasting, subject to change. Knowing these, the mindful and wise one, Observes things subject to change; Desirable things do not disturb his mind, From undesirable things, he meets no aversion. For him, attachment or aversion, Are dispelled, gone, no longer exist; Knowing the path, stainless and sorrowless, He rightly understands, one who has crossed to the far shore of existence. These eight, bhikkhus, are the worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. Which eight? Gain, and loss, fame, and disrepute, blame, and praise, pleasure, and pain. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. For an uninstructed, bhikkhus, ordinary person, there arises gain, and loss, fame, and disrepute, blame, and praise, pleasure, and pain. For an instructed, bhikkhus, noble disciple, there also arises gain, and loss, fame, and disrepute, blame, and praise, pleasure, and pain. Therein, bhikkhus, what is the distinction, what is the difference, what is the disparity between the instructed noble disciple and the uninstructed ordinary person? For us, venerable sir, the teachings have the Blessed One as their root, the Blessed One as their guide, the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would reveal the meaning of this statement. Having heard from the Blessed One, the bhikkhus will remember it. Therefore, monks, listen, pay close attention; I will speak. "Yes, venerable sir," those monks replied to the Blessed One. The Blessed One said this: "For an untaught, monks, ordinary person, gain arises. He does not reflect thus: 'This gain has arisen for me; and it is impermanent, unsatisfactory, subject to change.' He does not understand it as it really is. Loss arises... Fame arises... Disrepute arises... Blame arises... Praise arises... Pleasure arises... Pain arises. He does not reflect thus: 'This pain has arisen for me; and it is impermanent, unsatisfactory, subject to change.' He does not understand it as it really is." "For him, gain overwhelms his mind, loss overwhelms his mind, fame overwhelms his mind, disrepute overwhelms his mind, blame overwhelms his mind, praise overwhelms his mind, pleasure overwhelms his mind, pain overwhelms his mind. He delights in arisen gain, he resists loss; he delights in arisen fame, he resists disrepute; he delights in arisen praise, he resists blame; he delights in arisen pleasure, he resists pain. Thus, caught up in delight and resistance, he is not freed from birth, old age, death, sorrow, lamentation, pain, displeasure, and despair. 'He is not freed from suffering,' I say." "But for a well-taught, monks, noble disciple, gain arises. He reflects thus: 'This gain has arisen for me; and it is impermanent, unsatisfactory, subject to change.' He understands it as it really is. Loss arises... Fame arises... Disrepute arises... Blame arises... Praise arises... Pleasure arises... Pain arises. He reflects thus:" – ‘This suffering has arisen in me; and that suffering is impermanent, subject to change.’ He understands this as it really is. Gain does not overwhelm his mind, loss does not overwhelm his mind, fame does not overwhelm his mind, disgrace does not overwhelm his mind, blame does not overwhelm his mind, praise does not overwhelm his mind, pleasure does not overwhelm his mind, pain does not overwhelm his mind. He does not delight in arisen gain, he is not averse to loss; he does not delight in arisen fame, he is not averse to disgrace; he does not delight in arisen praise, he is not averse to blame; he does not delight in arisen pleasure, he is not averse to pain. Thus, free from delight and aversion, he is liberated from birth, old age, death, sorrows, lamentations, pains, griefs, and despair. ‘He is liberated from suffering,’ I say. This, bhikkhus, is the distinction, this is the difference, this is the disparity between a well-instructed noble disciple and an uninstructed ordinary person. Gain and loss, fame and disgrace, blame and praise, pleasure and pain: These are impermanent states among humans, not lasting, subject to change. Knowing these, the mindful, wise one reflects on states subject to change. Desirable states do not disturb his mind, undesirable ones do not cause him aversion. For him, delight and aversion are dispelled, gone, no longer exist. Knowing the stainless, sorrowless state, the one who has gone to the far shore of existence understands rightly. Sixth. 7. Devadatta's Ruin Discourse 7. At one time the Blessed One was staying at Rājagaha, on Gijjhakūṭa Mountain, not long after Devadatta had departed. There, the Blessed One addressed the bhikkhus concerning Devadatta: “It is good, bhikkhus, for a bhikkhu to reflect on his own ruin from time to time. It is good, bhikkhus, for a bhikkhu to reflect on p he reflects on his own failures. It is good, monks, for a monk to reflect on his own achievements from time to time. It is good, monks, for a monk to reflect on the achievements of others from time to time. Devadatta, monks, overcome by eight unwholesome things, with his mind consumed, is destined for a woeful state, for hell, to remain for an eon, incurable.” [cūḷava. 348] “By which eight? By gain, monks, Devadatta, overcome, with his mind consumed, is destined for a woeful state, for hell, to remain for an eon, incurable. By loss, monks… By fame, monks… By disrepute, monks… By honor, monks… By dishonor, monks… By evil desires, monks… By evil companionship, monks, Devadatta, overcome, with his mind consumed, is destined for aeful state, for hell, to remain for an eon, incurable. By these eight unwholesome things, monks, Devadatta, overcome, with his mind consumed, is destined for a woeful state, for hell, to remain for an eon, incurable. “It is good, monks, for a monk to dwell having overcome and overcome arisen gain, arisen loss… arisen fame… arisen disrepute… arisen honor… arisen dishonor… arisen evil desires… arisen evil companionship, having overcome and overcome, he should dwell. “And for what purpose, monks, should a monk dwell having overcome and overcome arisen gain, arisen loss… arisen fame… arisen disrepute… arisen honor… arisen dishonor… arisen evil desires… arisen evil companionship, having overcome and overcome? “For if, monks, while dwelling without overcoming arisen gain, defilements, vexations, and fevers would arise for him; while dwelling having overcome arisen gain, those defilements, vexations, and fevers do not arise for him. For if, monks, while dwelling without overcoming arisen loss… arisen Disrepute… arisen, Ill-fame… arisen, Honor… arisen, Dishonor… arisen, Evil wishes… arisen, Evil friendship, not overcoming, living, would arise taints, vexations, fevers. Arisen evil friendship, overcoming, living, thus those taints, vexations, fevers do not exist. This, indeed, monks, a monk, for the sake of benefit, arisen gain, overcoming, overcoming, should live, arisen loss… arisen repute… arisen disrepute… arisen honor… arisen dishonor… arisen evil wishes… arisen evil friendship, overcoming, overcoming, should live.