Samyuttanikaya 22.10.2: 2. Pupphasuttavaṇṇanā

22.10.2.94

Dutiye vivadatīti ‘‘aniccaṃ dukkhaṃ anattā asubha’’nti yathāsabhāvena vadantena saddhiṃ ‘‘niccaṃ sukhaṃ attā subha’’nti vadanto vivadati. Lokadhammoti khandhapañcakaṃ. Tañhi lujjanasabhāvattā lokadhammoti vuccati. Kinti karomīti kathaṃ karomi? Mayhañhi paṭipattikathanameva bhāro, paṭipattipūraṇaṃ pana kulaputtānaṃ bhāroti dasseti. Imasmiṃ sutte tayo lokā kathitā. ‘‘Nāhaṃ, bhikkhave, lokenā’’ti ettha hi sattaloko kathito, ‘‘atthi, bhikkhave, loke lokadhammo’’ti ettha saṅkhāraloko, ‘‘tathāgato loke jāto loke saṃvaḍḍho’’ti ettha okāsaloko kathito. Dutiyaṃ.

In the second [sutta]: ‘Disputes’ means that one who says ‘[it is] permanent, pleasurable, self, beautiful’ disputes with one who says according to actuality ‘[it is] impermanent, suffering, non-self, unbeautiful’. ‘A world-condition’ means the five aggregates. For because of its nature of crumbling, it is called a world-condition. ‘What can I do?’ means how can I do [anything]? For he shows: ‘My burden is merely to declare the practice, but the burden of fulfilling the practice belongs to sons of good family.’ In this sutta, three worlds are spoken of. For in ‘I do not, monks, [dispute] with the world’, the world of beings is spoken of; in ‘There is, monks, in the world a world-condition’, the world of formations is spoken of; in ‘The Tathāgata is born in the world, matured in the world’, the world of space is spoken of. The second.