sutta » sn » sn22 » Saṁyutta Nikāya 22.94

Pupphasutta

Flowers

Sāvatthinidānaṁ.
At Sāvatthī.

“Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati.
“Mendicants, I do not argue with the world; it is the world that argues with me.

Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati.
When your speech is in line with the teaching you do not argue with anyone in the world.

Yaṁ, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘natthī’ti vadāmi.
What the astute deem as not existing, I too say does not exist.

Yaṁ, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘atthī’ti vadāmi.
What the astute deem as existing, I too say exists.

Kiñca, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘natthī’ti vadāmi?
And what do the astute deem as not existing, which I too say does not exist?

Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
Form that is permanent, everlasting, eternal, and imperishable.

Vedanā …
Feeling …

saññā …
Perception …

saṅkhārā …
Choices …

viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
Consciousness that is permanent, everlasting, eternal, and imperishable.

Idaṁ kho, bhikkhave, natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
This is what the astute deem as not existing, which I too say does not exist.

Kiñca, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘atthī’ti vadāmi?
And what do the astute deem as existing, which I too say exists?

Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
Form that is impermanent, suffering, and perishable.

Vedanā aniccā …pe…
Feeling … Perception … Choices …

viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
Consciousness that is impermanent, suffering, and perishable.

Idaṁ kho, bhikkhave, atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
This is what the astute deem as existing, which I too say exists.

Atthi, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti;
There is a temporal phenomenon in the world that the Realized One understands and comprehends.

abhisambujjhitvā abhisametvā taṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

Kiñca, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti?
And what is that temporal phenomenon in the world?

Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti.
Form is a temporal phenomenon in the world that the Realized One understands and comprehends.

Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals 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.
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

Vedanā, bhikkhave, loke lokadhammo …pe…
Feeling …

saññā, bhikkhave …
Perception …

saṅkhārā, bhikkhave …
Choices …

viññāṇaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti.
Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends.

Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals 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.
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma ṭhāti anupalittaṁ udakena;
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.

evameva kho, bhikkhave, tathāgato loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharati anupalitto lokenā”ti.
In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.”

Dutiyaṁ.