Saṁyutta Nikāya 22.94 10.
Flower Discourse
Pupphavagga Pupphasutta Sāvatthinidānaṁ.
Originating in Sāvatthi.
“Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati.
Disciples, I do not argue with the world; it is the world that argues with me.
Yaṁ, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘natthī’ti vadāmi.
A proponent of the Dhamma does not argue with anyone in the world.
Yaṁ, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘atthī’ti vadāmi.
What is not accepted in the world by the wise, I also say it is not.
Kiñca, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘natthī’ti vadāmi? Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
Form is not accepted in the world by the wise as permanent, stable, eternal, unchanging; I also say it is not.
Vedanā …
Feeling...
saññā …
Perception...
saṅkhārā …
Mental formations...
viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
Consciousness is not accepted in the world by the wise as permanent, stable, eternal, unchanging; I also say it is not.
Idaṁ kho, bhikkhave, natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
This is not accepted in the world by the wise; I also say it is not.
Kiñca, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘atthī’ti vadāmi?
And what is accepted in the world by the wise, that I also say it is?
Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
Form is accepted in the world by the wise as impermanent, suffering, subject to change; I also say it is.
Vedanā aniccā …pe…
Feeling is impermanent...
viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
Consciousness is accepted in the world by the wise as impermanent, suffering, subject to change; I also say it is.
Idaṁ kho, bhikkhave, atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
This is accepted in the world by the wise; I also say it is.
Atthi, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti; abhisambujjhitvā abhisametvā taṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
There is in the world a worldly condition, which the Tathāgata fully knows and comprehends; having fully known and known it, he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies it.
Kiñca, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti?
And what is the worldly condition in the world that the Tathāgata fully knows and comprehends, and having fully known and known it, explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies it?
Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti.
Form is a worldly condition in the world that the Tathāgata fully knows and comprehends.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Having fully known and known it, he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies it.
Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.
Whoever does not know and see when the Tathāgata explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies it, I call that person a fool, an ordinary person, blind, without vision, not knowing, not seeing.
Vedanā, bhikkhave, loke lokadhammo …pe…
Feeling is a worldly condition in the world...
saññā, bhikkhave …
Perception, disciples...
saṅkhārā, bhikkhave …
Mental formations, disciples...
viññāṇaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti.
Consciousness is a worldly condition in the world that the Tathāgata fully knows and comprehends.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Having fully known and known it, he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies it.
Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.
Whoever does not know and see when the Tathāgata explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies it, I call that person a fool, an ordinary person, blind, without vision, not knowing, not seeing.
Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma ṭhāti anupalittaṁ udakena; evameva kho, bhikkhave, tathāgato loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharati anupalitto lokenā”ti. Dutiyaṁ.
Just as a blue lotus, a red lotus, or a white lotus born in the water, grown in the water, rises above the water and stands unsoiled by the water; so too the Tathāgata, born in the world, grown in the world, lives overcoming the world, unsoiled by the world.