Sāvatthinidānaṁ.
At Sāvatthi.
“Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati. Yaṁ, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘natthī’ti vadāmi. Yaṁ, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘atthī’ti vadāmi.
“Bhikkhus, I do not |dispute::argue, disagree [vivadati]| with the world; rather, it is the world that disputes with me. Bhikkhus, one who speaks in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| does not dispute with anyone in the world. Of that which is accepted as not existing by the wise in the world, I also say, ‘It does not exist.’ Of that which is accepted as existing by the wise in the world, I also say, ‘It exists.’
Kiñca, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘natthī’ti vadāmi? Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
And what is it, bhikkhus, which is accepted as not existing by the wise in the world, of which I too say that it does not exist? |Form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| that is |permanent::stable, not in flux [nicca]|, |enduring::continuous, regular, reliable [dhuva]|, |eternal::everlasting [sassata]|, |not subject to change::with unchanging nature [avipariṇāmadhamma]|: this is accepted as not existing by the wise in the world, and I too say that it does not exist.
Vedanā niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ 'natthī'ti vadāmi.
|Felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| that is permanent, enduring, eternal, not subject to change: this is accepted as not existing by the wise in the world, and I too say that it does not exist.
saññā niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ 'natthī'ti vadāmi.
|Perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| that is permanent, enduring, eternal, not subject to change: this is accepted as not existing by the wise in the world, and I too say that it does not exist.
saṅkhārā niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ 'natthī'ti vadāmi.
|Intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| that are permanent, enduring, eternal, not subject to change: this is accepted as not existing by the wise in the world, and I too say that it does not exist.
viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi. Idaṁ kho, bhikkhave, natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
|Consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| that is permanent, enduring, eternal, not subject to change: that is accepted as not existing by the wise in the world, and I too say that it does not exist.
Kiñca, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘atthī’ti vadāmi? Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
And what is it, bhikkhus, which is accepted as existing by the wise in the world, if which I too say that it exists? Form that is |impermanent::not lasting, transient, unreliable [anicca]|, |unsatisfactory::uncomfortable, unpleasant [dukkha]|, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|: that is accepted as existing by the wise in the world, and I too say that it exists.
Vedanā aniccā dukkhā vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ 'atthī'ti vadāmi.
Felt experience that is impermanent, unsatisfactory, and subject to change: that is accepted as existing by the wise in the world, and I too say that it exists.
saññā aniccā dukkhā vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ 'atthī'ti vadāmi.
Perception that is impermanent, unsatisfactory, and subject to change: that is accepted as existing by the wise in the world, and I too say that it exists.
saṅkhārā aniccā dukkhā vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ 'atthī'ti vadāmi.
intentional constructs that are impermanent, unsatisfactory, and subject to change: that is accepted as existing by the wise in the world, and I too say that it exists.
viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi. Idaṁ kho, bhikkhave, atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
Consciousness that is impermanent, unsatisfactory, and subject to change: that is accepted as existing by the wise in the world, and I too say that it exists.
Atthi, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti; abhisambujjhitvā abhisametvā taṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
There is, bhikkhus, a |worldly phenomenon::characteristic of the world [lokadhamma]| to which the Tathāgata has |awakened to::realized, discovered [abhisambujjhati]| and |fully realized::had a breakthrough to [abhisameti]|. Having awakened to it and fully realized it, he |describes::points to [ācikkhati]| it, teaches it, |makes it known::articulates clearly [paññapeti]|, establishes it, |reveals::uncovers [vivarati]| it, |analyzes it in detail::dissects it, explain it in detail [vibhajati]|, and |makes it plain::clarifies it [uttānīkaroti]|.
Kiñca, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
And what, bhikkhus, is the worldly phenomenon to which the Tathāgata has awakened to and fully realized, and having awakened to it and fully realized it, he describes it, teaches it, makes it known, establishes it, reveals it, analyzes it in detail, and makes it plain? Form, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized 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.
Bhikkhus, one who, when the Tathāgata describes, teaches, makes known, establishes, reveals, analyzes in detail, and makes plain in this way, does not know or see—such a one, bhikkhus, I call as an |immature::lacking in discernment or good sense, child-like in understanding [bāla]| ordinary person, blind, without vision, ignorant, and not noticing. What then can I do for them.
Vedanā, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Felt experience, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized it.
saññā, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Perception, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized it.
saṅkhārā, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
intentional constructs, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized it.
viññāṇaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Consciousness, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized 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.
Bhikkhus, one who, when the Tathāgata describes, teaches, makes known, establishes, reveals, analyzes in detail, and makes plain in this way, does not know or see—such a one, bhikkhus, I call as an immature ordinary person, blind, without vision, ignorant, and not noticing. What then can I do for them.
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.
Bhikkhus, 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 |untainted by::not smeared by, not sullied by [anupalitta]| the water, so too, bhikkhus, the Tathāgata, born in the world, grown in the world, transcends the world and dwells untainted by the world.