經號:   
   (AN.8.6 更新)
增支部8集6經/世間法經第二(莊春江譯)
  「比丘們!這八世間法隨世間轉,且世間也隨[這]八世間法轉,哪八種呢?得到與得不到、有名與無名、毀與譽、樂與苦,這八世間法隨世間轉,且世間也隨[這]八世間法轉。
  比丘們!未受教導的一般人生起得到與得不到、有名與無名、毀與譽、樂與苦,已受教導的聖弟子也生起得到與得不到、有名與無名、毀與譽、樂與苦,在那裡,比丘們!已受教導的聖弟子與未受教導的一般人有什麼高下,有什麼不同,有什麼差別呢?」
  「大德!我們的法以世尊為根本,以世尊為導引,以世尊為依歸,大德!如果世尊能說明這所說的義理,那就好了!聽聞世尊的[教說]後,比丘們將會憶持的。」
  「那樣的話,比丘們!你們要聽你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!未受教導的一般人生起得到,他不像這樣深慮:『我這已生起的這個得到,那是無常的、苦的、變易法。』他不如實了知;生起得不到……(中略)生起有名……生起無名……生起毀……生起譽……生起樂……生起苦,他不像這樣深慮:『我這已生起的這個苦,那是無常的、苦的、變易法。』他不如實了知。
  得到持續遍取他的心;得不到持續遍取他的心;有名持續遍取他的心;無名持續遍取他的心;毀持續遍取他的心;譽持續遍取他的心;樂持續遍取他的心;苦持續遍取他的心,他歡喜已生起的得到;對得不到懷敵意,歡喜已生起的有名;對無名懷敵意,歡喜已生起的譽;對毀懷敵意,歡喜已生起的樂;對苦懷敵意,當他這麼進入順適與排斥時,不從生、老、死、愁、悲、苦、憂、絕望被釋放,我說:『他不從苦被釋放。』
  比丘們!已受教導的聖弟子生起得到,他像這樣深慮:『我這已生起的這個得到,那是無常的、苦的、變易法。』他如實了知;生起得不到……(中略)生起有名……生起無名……生起毀……生起譽……生起樂……生起苦,他像這樣深慮:『我這已生起的這個苦,那是無常的、苦的、變易法。』他如實了知。
  得到不持續遍取他的心;得不到不持續遍取他的心;有名不持續遍取他的心;無名不持續遍取他的心;毀不持續遍取他的心;譽不持續遍取他的心;樂不持續遍取他的心;苦不持續遍取他的心,他不歡喜已生起的得到;對得不到不懷敵意,不歡喜已生起的有名;對無名不懷敵意,不歡喜已生起的譽;對毀不懷敵意,不歡喜已生起的樂;對苦不懷敵意,當他這麼捨斷順適與排斥時,從生、老、死、愁、悲、苦、憂、絕望被釋放,我說:『他從苦被釋放。』
  比丘們!對已受教導的聖弟子與未受教導的一般人,這是高下,這是不同,這是差別。」
  「得到得不到與有名無名,毀譽與樂苦,
   這些法在人們中是無常的,非常恆的與變易法。
   善慧者、有念者知道這些後,看作是變易法,
   對可愛的法不使心攪亂,不愛的不嫌惡。
   對他來說,順適或排斥都被破壞、滅沒不存在,
   知道遠塵、不愁之足跡後,已到達有的彼岸者正確地了知。」
AN.8.6/ 6. Dutiyalokadhammasuttaṃ
   6. “Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.
   “Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
   “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “assutavato, bhikkhave, puthujjanassa uppajjati lābho. So na iti paṭisañcikkhati– ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ nappajānāti. Uppajjati alābho …pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So na iti paṭisañcikkhati– ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamman’ti yathābhūtaṃ nappajānāti”.
   “Tassa lābhopi cittaṃ pariyādāya tiṭṭhati, alābhopi cittaṃ pariyādāya tiṭṭhati, yasopi cittaṃ pariyādāya tiṭṭhati, ayasopi cittaṃ pariyādāya tiṭṭhati, nindāpi cittaṃ pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ pariyādāya tiṭṭhati, sukhampi cittaṃ pariyādāya tiṭṭhati, dukkhampi cittaṃ pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati; uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati; uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati; uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati. So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi”.
   “Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati– ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ pajānāti. Uppajjati alābho …pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So iti paṭisañcikkhati– ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamman’ti yathābhūtaṃ pajānāti”.
   “Tassa lābhopi cittaṃ na pariyādāya tiṭṭhati, alābhopi cittaṃ na pariyādāya tiṭṭhati, yasopi cittaṃ na pariyādāya tiṭṭhati, ayasopi cittaṃ na pariyādāya tiṭṭhati, nindāpi cittaṃ na pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati, sukhampi cittaṃ na pariyādāya tiṭṭhati, dukkhampi cittaṃ na pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati; uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati; uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati; uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati. So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti.
  “Lābho alābho ca yasāyaso ca,
  Nindā pasaṃsā ca sukhaṃ dukhañca.
  Ete aniccā manujesu dhammā,
  Asassatā vipariṇāmadhammā.
  “Ete ca ñatvā satimā sumedho,
  Avekkhati vipariṇāmadhamme.
  Iṭṭhassa dhammā na mathenti cittaṃ,
  Aniṭṭhato no paṭighātameti.
  “Tassānurodhā atha vā virodhā,
  Vidhūpitā atthaṅgatā na santi.
  Padañca ñatvā virajaṃ asokaṃ,
  Sammappajānāti bhavassa pāragū”ti. Chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「歡喜」(anurujjhati,另譯為「認可」),菩提比丘長老英譯為「被吸引」(is attracted)。
  「順適」(anurodhā,另譯為「順遂,滿悅;滿足」),菩提比丘長老英譯為「吸引」(attraction)。