The Eight Worldly Dharmas

The Buddha dwelt in Śrāvastī.

It is explained in detail as above.

At that time, two groups were observing a retreat in one village. Then, one group, having completed the retreat, returned to Śrāvastī, inquired after the Bhagavān bowed their heads to the Buddha’s feet, and sat on one side.

The Bhagavān, knowing [the situation], asked: “Bhikṣus! From where did you come, having observed the retreat?”

They replied: “We observed the retreat in a certain village.”

The Buddha asked the bhikṣus: “Was the retreat pleasant? Was it easy to obtain alms food? Was the practice of the path in accordance with the Dharma? Having completed the retreat, did you obtain the summer retreat robes? Did the upāsakas frequently come and go?”

The bhikṣus addressed the Buddha, saying: “O Bhagavān! The summer retreat was pleasant, the practice of the path was in accordance with the Dharma, but it was difficult to obtain alms food, clothing and goods were insufficient, and the upāsakas did not frequently come and go.”

The Buddha addressed the bhikṣus: “How can renunciants constantly obtain worldly profit? Bhikṣus, it should be understood that the eight worldly dharmas always follow worldly people, and worldly people also always follow the eight worldly dharmas.

"What are the eight? First, gain; second, loss; third, praise; fourth, blame; fifth, fame; sixth, defamation; seventh, pleasure; and eighth, suffering.

"Thus it is, O bhikṣus! Foolish ordinary people hear little and know little; their minds are not tamed amidst the true Dharma, and their minds are not opened and liberated regarding the Dharma of the wise and noble. If worldly profit arises, they do not skilfully analyse that the arising of this worldly profit is itself a dharma of impermanence and obliteration. If a Dharma is truly impermanent and subject to obliteration, it should be understood that although this profit arises, it quickly perishes and does not abide. If they do not contemplate this true meaning, this is because ordinary people without real wisdom follow worldly dharmas. Likewise with loss, up to pleasure and suffering, they also do not contemplate that although this pleasure arises, it is itself a Dharma of impermanence and obliteration. If a Dharma is truly impermanent and subject to obliteration, it should be understood that although this pleasure or suffering arises, it quickly perishes and does not abide. If they do not contemplate this true meaning, this is because ordinary people without real wisdom follow worldly dharmas.

"O bhikṣus, it should be understood that because they do not contemplate these worldly dharmas, if worldly profit arises, then craving and attachment arise, and if profit does not arise, then sorrow and distress arise, and so on, up to pleasure and suffering, it is also like this.

"O bhikṣus! In this way, the three feelings increase, and since the three feelings have increased blaze fiercely, the four kinds of clinging blaze fiercely, and because the four kinds of clinging blaze fiercely, then there is birth, conditioned by birth are ageing, sickness, death, sorrow, distress, suffering, mental confusion, and even madness. In this way, the aggregate of suffering arises based on habituation and increases.

"O bhikṣus, it should be understood that wise and noble disciples learn much and have wisdom, their minds are well tamed amidst the true Dharma, and their minds have attained opening and liberation regarding the Dharma of the wise and noble. When worldly profit has arisen, they should skillfully analyse that the arising of worldly profit is entirely a Dharma of impermanence and obliteration. If a Dharma is truly impermanent and subject to obliteration, it should be understood that although this profit arises, it quickly perishes and does not abide, and so on, up to pleasure and suffering; they are also like this.

"O bhikṣus, it should be understood that for those who make this observation, if worldly profit arises, craving and attachment do not arise, and if worldly profit does not arise, sorrow and distress do not arise in the mind, and so on, up to pleasure and suffering, it is also like this. Attraction and revulsion do not arise; all perceptions follow along, detached from all sorrow and distress, and so on, up to pleasure and suffering. The aggregate of suffering is extinguished, and then nirvāṇa is attained.”

At that time, the Bhagavān, having spoken this Dharma teaching, reiterated in a gātha, saying:

“Gain and loss, defamation and fame, 

Praise and blame, pain and pleasure:

The signs of these eight dharmas are constantly seen, 

Going and returning like a turning wheel.

"The eight dharmas are not firm, 

They are dharmas subject to obliteration and change;

The so-called noble disciple, 

Holds up the mirror of impermanence;

Closely observes the eight worldly dharmas, 

Not pausing for even a moment.

"In the four pleasant gains, 

He has never been moved or shaken;

If he encounters defamation, blame, and slander, 

Anguish does not enter his mind.

"If he abandons the eight worldly dharmas, 

He is called a wise person,

Able to go forth from the river of desire, 

And cross over the ocean of saṃsāra.”

At that time, all the bhikṣus, hearing what the Buddha had said, were all overjoyed and addressed the Buddha, saying: “Bhagavān, excellent! You skillfully explained the eight worldly dharmas; this is unprecedented! "

The Buddha addressed the bhikṣus: “The Tathāgata Arhat, Samyak-saṃbuddha, has three kinds of penetrating insight and is unobstructed; the light of [his] wisdom is like a full moon. What is so strange about explaining the eight worldly dharmas? In a past life, in the animal realm, I was a parrot and could explain the eight worldly dharmas to other birds. What is so strange?”

The bhikṣus addressed the Buddha, saying: “Was it really like that?”

The Buddha said: “Thus it was! In a past age, there was a king who raised two parrots: One named Radha and the other named Bāla. Both understood human speech. The king cherished them greatly, kept them in golden cages, and always ate at the same table with them.

"At that time, there was a high minister who presented a baby monkey to the great king. Human emotions favour the new, and the king immediately cherished it. He fed and nourished it better than the parrots. At that time, the parrot Bāla then spoke this verse to Radha:

“‘Formerly, we are together with the king, 

The superior foods of the world;

Now, he has been seized by a monkey, 

It is fitting that we both vanish into emptiness.’

“At that time, Radha answered, saying: ‘All of this is also impermanent; before long, this baby monkey will also lose his benefit and profit.’

“Then, for Bāla, he spoke the following gātha:

“‘Gain and loss, defamation and fame, 

Praise and blame, pain and pleasure:

All of these are impermanent dharmas; 

So why should they cause you sadness or happiness?’

“At that time, Bāla again spoke a gātha, saying:

“‘Everything that the eyes touch upon, I see without joy, 
I have no desire for the marks of pleasure;
I just heard these discouraging sounds, 
That there is never any fame or praise;
If I were to indulge my bird impulses, 
Why would I endure their consequent sufferings?’

“When that baby monkey was small, its fur was lustrous, frolicked and leapt about, and people played with it. Gradually, as it grew, its fur became weary-looking, and people found it repulsive. It would prick up its eyes, open its mouth, and inspire fear in small children. Thereupon, the parrot Radha spoke this gātha to Bāla:

“‘Pricking up its ears, with a scowling face, 

Stupidly shouting, it frightens children;

Because of himself, he creates a burden of faults, 

And before long, will lose his benefit and profit.’

“That monkey grew larger. The king’s loving attention was consequently exhausted, and he immediately ordered his right and left attendants to tie it to a post in a stable.

“At that time, the prince was young, and he held food and drink in his hands and went to where the macaque was. The monkey begged for the food, but the prince did not give it, so the macaque became angry and scratched the prince’s face, damaging and tearing his clothes. The prince was terrified and screamed loudly. The king asked his retainer: ‘Why is my child weeping?’

“The retainer answered the king, explaining the matter, and the king became extremely angry and ordered people to beat it to death and throw it into a trench to be eaten by the frogs. Then, the parrot Bāla spoke this gātha for Radha, saying:

“‘You are a wise one, 

Foreseeing what had not yet occurred;

Birds and beasts die due to ignorance, 

And are eaten by the frogs.’”

The Buddha addressed the bhikṣus: “At that time, that parrot Radha was none other than myself. The parrot Bāla was none other than Ānanda. When I was a parrot, I was able to explain to him that the eight worldly dharmas are impermanent, changing, and cannot long be maintained. How much more so, now that I have attained perfect awakening, when I speak of the eight worldly dharmas, why is it so extraordinary?”

To be continued...