[48] Bhikkhus, there are these five situations unobtainable by an ascetic, by a brahmin, by a deva, by Māra, by Brahmā, or by anyone in the world. What five? "May what is subject to aging not age" — this is a situation unobtainable by an ascetic, by a brahmin, by a deva, by Māra, by Brahmā, or by anyone in the world. "May what is subject to illness not fall ill" … "May what is subject to death not die" … "May what is subject to destruction not be destroyed" … "May what is subject to loss not be lost" — this is a situation unobtainable by an ascetic, by a brahmin, by a deva, by Māra, by Brahmā, or by anyone in the world.
Bhikkhus, for the uninstructed worldling (assutavā puthujjano), what is subject to aging ages. When what is subject to aging has aged, he does not reflect thus: "It is not for me alone that what is subject to aging ages; rather, so far as there is the coming and going, the passing away and rebirth of beings, for all beings what is subject to aging ages. And if, when what is subject to aging has aged, I were to sorrow, grow weary, lament, beat my breast and wail, and fall into confusion, food would not please me, my body would become unsightly, my work would not proceed, my enemies would be elated, and my friends would be dejected." Thus, when what is subject to aging has aged, he sorrows, grows weary, laments, beats his breast and wails, and falls into confusion. This, bhikkhus, is called an uninstructed worldling who, pierced by the poisoned dart of sorrow, torments only himself.
Furthermore, bhikkhus, for the uninstructed worldling, what is subject to illness falls ill … what is subject to death dies … what is subject to destruction is destroyed … what is subject to loss is lost. When what is subject to loss has been lost, he does not reflect thus: "It is not for me alone that what is subject to loss is lost; rather, so far as there is the coming and going, the passing away and rebirth of beings, for all beings what is subject to loss is lost. And if, when what is subject to loss has been lost, I were to sorrow, grow weary, lament, beat my breast and wail, and fall into confusion, food would not please me, my body would become unsightly, my work would not proceed, my enemies would be elated, and my friends would be dejected." Thus, when what is subject to loss has been lost, he sorrows, grows weary, laments, beats his breast and wails, and falls into confusion. This, bhikkhus, is called an uninstructed worldling who, pierced by the poisoned dart of sorrow, torments only himself.
But, bhikkhus, for the instructed noble disciple, what is subject to aging ages. When what is subject to aging has aged, he reflects thus: "It is not for me alone that what is subject to aging ages; rather, so far as there is the coming and going, the passing away and rebirth of beings, for all beings what is subject to aging ages. And if, when what is subject to aging has aged, I were to sorrow, grow weary, lament, beat my breast and wail, and fall into confusion, food would not please me, my body would become unsightly, my work would not proceed, my enemies would be elated, and my friends would be dejected." Thus, when what is subject to aging has aged, he does not sorrow, does not grow weary, does not lament, does not beat his breast and wail, and does not fall into confusion. This, bhikkhus, is called an instructed noble disciple who has drawn out the poisoned dart of sorrow by which the uninstructed worldling, pierced, torments only himself. Sorrowless, with the dart removed, the noble disciple extinguishes his own [sorrow] entirely.
Furthermore, bhikkhus, for the instructed noble disciple, what is subject to illness falls ill … what is subject to death dies … what is subject to destruction is destroyed … what is subject to loss is lost. When what is subject to loss has been lost, he reflects thus: "It is not for me alone that what is subject to loss is lost; rather, so far as there is the coming and going, the passing away and rebirth of beings, for all beings what is subject to loss is lost. And if, when what is subject to loss has been lost, I were to sorrow, grow weary, lament, beat my breast and wail, and fall into confusion, food would not please me, my body would become unsightly, my work would not proceed, my enemies would be elated, and my friends would be dejected." Thus, when what is subject to loss has been lost, he does not sorrow, does not grow weary, does not lament, does not beat his breast and wail, and does not fall into confusion. This, bhikkhus, is called an instructed noble disciple who has drawn out the poisoned dart of sorrow by which the uninstructed worldling, pierced, torments only himself. Sorrowless, with the dart removed, the noble disciple extinguishes his own [sorrow] entirely.
These, bhikkhus, are the five situations unobtainable by an ascetic, by a brahmin, by a deva, by Māra, by Brahmā, or by anyone in the world.
Not by sorrowing, not by lamenting,
is even the slightest good obtained here;
knowing one to be sorrowing and pained,
one's adversaries become elated.
But when the wise one, skilled in judging what is good,
does not tremble amid adversities,
his adversaries become pained,
having seen his face unchanged, as of old.
By recitation, by counsel, by well-spoken words,
by giving, or by family tradition —
wherever and by whatever means one might gain one's good,
there in just that way one should exert oneself.
But if one should understand, "This good is unobtainable
by me or by any other,"
then, not sorrowing, one should endure it, thinking:
"The kamma is firm; what can I do now?"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.