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I HEAR TELL, Once Upon a Time in Savatthi-town the Bhagava came a revisit'n, and there, to the Beggars gathered round he said:
"It is not, Beggars, I that disputes with the world, it is the world that disputes with me.
No one experienced in dhamma[1], beggars, would in any way dispute with the world.
That, beggars, which is considered as non-existant by the wise of the world of that I too say: "That is non-existant."
That, beggars, which is considered as existing by the wise of the world, of that I too say: "That exists."
What, beggars, is considered as non-existant by the wise of the world of which I too say: "That is non-existant"?
That matter, beggars, which is unchanging, true, endless, not subject to reversal, this is considered by the wise of the world to be non-existant; of this I too say: "This is non-existant."
That sense experience, beggars, which is unchanging, true, endless, not subject to reversal, this is considered by the wise of the world to be non-existant; of this I too say: "This is non-existant."
That perception, beggars, which is unchanging, true, endless, not subject to reversal, this is considered by the wise of the world to be non-existant; of this I too say: "This is non-existant."
That personal world, beggars, which is unchanging, true, endless, not subject to reversal, this is considered by the wise of the world to be non-existant; of this I too say: "This is non-existant."
That consciousness, beggars, which is unchanging, true, endless, not subject to reversal, this is considered by the wise of the world to be non-existant; of this I too say: "This is non-existant."
These, beggars, are the things considered as non-existant by the wise of the world of which I too say: "This is non-existant."
And what, beggars, are the things considered as existing by the wise of the world of which I too say: "This exists"?
That matter, beggars, which changes, is painful, is subject to reversal, this is considered by the wise of the world to exist; of this I too say: "This exists."
That sense experience, beggars, which changes, is painful, is subject to reversal, this is considered by the wise of the world to exist; of this I too say: "This exists."
That perception, beggars, which changes, is painful, is subject to reversal, this is considered by the wise of the world to exist; of this I too say: "This exists."
That personal world, beggars, which changes, is painful, is subject to reversal, this is considered by the wise of the world to exist; of this I too say: "This exists."
That consciousness, beggars, which changes, is painful, is subject to reversal, this is considered by the wise of the world to exist; of this I too say: "This exists."
These, beggars, are the things considered as existing by the wise of the world of which I too say: "This exists."
There is, beggars, a world of worldly things which the Tath¤gata has understood[2] and comprehended;
understanding and comprehending; that is explained, told of, made known, set out, revealed, analysed, put into words.
What, beggars, is that world of worldly things which the Tath¤gata has understood and comprehended;
which, understanding and comprehending, is explained, told of, made known, set out, revealed, analysed, put into words?
Matter, beggars, is a worldly thing in that world which the Tath¤gata has understood and comprehended;
which, understanding and comprehending, is explained, told of, made known, set out, revealed, analysed, put into words.
He, beggars, to whom the Tath¤gata thus explains, tells of, makes known, sets out, reveals, analyses, puts into words...who does not come to know and see...
about such a one, beggars...a foolish ordinary person without eyes in his head that can see...what can I do?
Sense experience, beggars, is a worldly thing in that world which the Tath¤gata has understood and comprehended;
which, understanding and comprehending, is explained, told of, made known, set out, revealed, analysed, put into words.
Perception, beggars, is a worldly thing in that world which the Tath¤gata has understood and comprehended;
which, understanding and comprehending, is explained, told of, made known, set out, revealed, analysed, put into words.
The personal world, beggars, is a worldly thing in that world which the Tath¤gata has understood and comprehended;
which, understanding and comprehending, is explained, told of, made known, set out, revealed, analysed, put into words.
Consciousness, beggars, is a worldly thing in that world which the Tath¤gata has understood and comprehended;
which, understanding and comprehending, is explained, told of, made known, set out, revealed, analysed, put into words.
He, beggars, to whom the Tath¤gata thus explains, tells of, makes known, sets out, reveals, analyses, puts into words...who does not come to know and see...
about such a one, beggars...a foolish ordinary person without eyes in his head that can see...what can I do?
In the same way, Beggars, as the blue Lotus, the red lotus, the white lotus, born in the water, growing in the water, rising above the surface of the water, stands unaffected by the water;
in the same way, beggars, the Tath¤gata grown up in the world living in the world, is unaffected by the world.
[1]dhammav¤d¨: Bodhi: "proponent of the Dhamma"; Woodward: "preacher of the norm"; the question is: Is the Buddha here referring to his teaching or to one who advocates seeing "things" (dhammas) as they are? (This was one and the same thing to the Buddha which is why I translate as above).
[2]abhisambujjhati: over-self-awakened to
PTS, L. Feer, Samyutta-Nikaya III: Khandha-vagga: Khandha Samyutta, pp 138
PTS, F.L.Woodward, trans., The Book of the Kindred Sayings III: The Khandha Book, pp 117
WP, Bhikkhu Bodhi, trans., The Connected Discourses of the Buddha III: The Book of the Aggregates II.V. Flowers, 2: #94: Flowers pp 949
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