At Sāvatthi.
“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.’
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.
|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.
|Perception::The mental process of recognizing and giving meaning to experience. It marks things 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.
|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.
|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.
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]|, |dissatisfactory::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.
Felt experience that is impermanent, dissatisfactory, and subject to change: that is accepted as existing by the wise in the world, and I too say that it exists.
Perception that is impermanent, dissatisfactory, and subject to change: that is accepted as existing by the wise in the world, and I too say that it exists.
intentional constructs that are impermanent, dissatisfactory, and subject to change: that is accepted as existing by the wise in the world, and I too say that it exists.
Consciousness that is impermanent, dissatisfactory, and subject to change: that is accepted as existing by the wise in the world, and I too say that it exists.
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]|.
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.
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.
Felt experience, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized it.
Perception, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized it.
intentional constructs, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized it.
Consciousness, bhikkhus, is a worldly phenomenon to which the Tathāgata has awakened to and fully realized it.
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.
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.