At Sāvatthī. Sāvatthinidānaṁ.

“Mendicants, I do not argue with the world; it is the world that argues with me. “Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. When your speech is in line with the teaching you do not argue with anyone in the world. Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati. What the astute deem as not existing, I too say does not exist. Yaṁ, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘natthī’ti vadāmi. What the astute deem as existing, I too say exists. Yaṁ, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘atthī’ti vadāmi.

And what do the astute deem as not existing, which I too say does not exist? Kiñca, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘natthī’ti vadāmi? Form that is permanent, everlasting, eternal, and imperishable. Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.

Feeling … Vedanā …

Perception … saññā …

Choices … saṅkhārā …

Consciousness that is permanent, everlasting, eternal, and imperishable. viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi. This is what the astute deem as not existing, which I too say does not exist. Idaṁ kho, bhikkhave, natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.

And what do the astute deem as existing, which I too say exists? Kiñca, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘atthī’ti vadāmi? Form that is impermanent, suffering, and perishable. Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.

Feeling … Perception … Choices … Vedanā aniccā …pe…

Consciousness that is impermanent, suffering, and perishable. viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi. This is what the astute deem as existing, which I too say exists. Idaṁ kho, bhikkhave, atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.

There is a temporal phenomenon in the world that the Realized One understands and comprehends. Atthi, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti; Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. abhisambujjhitvā abhisametvā taṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

And what is that temporal phenomenon in the world? Kiñca, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? Form is a temporal phenomenon in the world that the Realized One understands and comprehends. Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? 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.

Feeling … Vedanā, bhikkhave, loke lokadhammo …pe…

Perception … saññā, bhikkhave …

Choices … saṅkhārā, bhikkhave …

Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends. viññāṇaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? 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.

Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma ṭhāti anupalittaṁ udakena; In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.” evameva kho, bhikkhave, tathāgato loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharati anupalitto lokenā”ti.

Dutiyaṁ.