Thus I have heard: One time, the Buddha traveled to the country of Śrāvastī and stayed at Anāthapiṇḍada’s Park in Jeta’s Grove.

It was then that the Bhagavān addressed the monks, “Some things are ceased physically but not verbally. Some things are ceased verbally but not physically. Some things are not ceased physically or verbally but only by seeing wisely.

“What is something that’s ceased physically but not verbally? [Suppose] a monk has consummated some unskillful physical conduct and fully accepts it. He is attached to this physicality. The monks who see this rebuke that monk: ‘Venerable, you’ve consummated unskillful physical conduct and fully accept it. How can you be attached to this physicality? Venerable, you can abandon that unskillful physical conduct and train in skillful physical conduct.’ Some time later, he abandons his unskillful physical conduct and trains in skillful physical conduct. This is said to be something that’s ceased physically but not verbally.

“What is something that’s ceased verbally but not physically? [Suppose] a monk has consummated unskillful verbal conduct and fully accepts it. He is attached to that speech. The monks who see this rebuke that monk: ‘Venerable, you’ve consummated unskillful verbal conduct and fully accept it. How can you be attached to this speech? Venerable, you can abandon this unskillful verbal conduct and train in skillful verbal conduct.’ Some time later, he abandons his unskillful verbal conduct and trains in skillful verbal conduct. This is said to be something that’s ceased verbally but not physically.

“What is something that’s not ceased physically or verbally but only by seeing wisely? Longing is not ceased physically or verbally but only by seeing wisely. Thus, contentiousness … malice … fits of rage … not admitting [other’s virtues] … fixation … stinginess … jealousy … deception … fraud … lack of modesty … lack of conscience … bad desires … bad views aren’t ceased physically or verbally but only by seeing wisely. This is said to be something that isn’t ceased physically or verbally but only by seeing wisely.

“The Tathāgata might have an observation while examining another person’s mind and know, ‘This person hasn’t cultivated themselves, the precepts, their mind, or wisdom in such a way that they could cease their longing. Why is that? Because bad longings arise in this person’s mind and remain there.’ Thus … contentiousness … malice … fits of rage … not admitting [other’s virtues] … fixation … stinginess … jealousy … deception … fraud … lack of modesty … lack of conscience … ‘they could cease their bad desires and bad views. Why is that? Because bad desires and bad views arise in this person’s mind and remain there.’

“He might know, ‘This person has cultivated himself, the precepts, their mind, and their wisdom in such a way that they have ceased longing. Why is that? Because bad longings don’t arise in this person’s mind and remain there.’ Thus … contentiousness … malice … fits of rage … not admitting [other’s virtues] … fixation … stinginess … jealousy … deception … fraud … lack of modesty … lack of conscience … ‘they’ve ceased their bad desires and bad views. Why is that? Because bad desires and bad views don’t arise in this person’s mind and remain there.’

“Take the example of a blue, red, or white lotus flower. It sprouts from water, grows in water, and rises out of the water, but no water clings to it. In this way, the Tathāgata is born from the world, grows in the world, and his practice leaves the world, but worldly ways don’t cling to him. Why is that? The Tathāgata, the Arhat, and Completely Awakened One leaves the whole world.”

Venerable Ānanda was at the time attending to the Buddha with a fan. He then faced the Buddha with his palms together and said, “Bhagavān, what shall be this sūtra be called? How are we to maintain it?”

The Bhagavān thereupon told him, “Ānanda, the name of this sūtra is ‘The Analogy of the Blue and White Lotus Flowers.’ You should maintain and recite it well in this way.”

The Bhagavān then told the monks, “All of you should together accept this Analogy of the Blue and White Lotus Flowers Sūtra, recite it, and preserve it. Why is that? This Analogy of the Blue and White Lotus Flowers Sūtra has a meaning that accords with the Dharma. As the origin of the religious life, it brings about penetration, awakening, and nirvāṇa. If a clansman cuts off his hair and beard, puts on the reddish-brown robes, becomes faithful, leaves home, goes homeless, and trains on the path, he should accept this Analogy of the Blue and White Lotus Flowers Sūtra, recite it, and preserve it well.”

Thus did the Buddha speak. Venerable Ānanda and the monks who heard what the Buddha taught rejoiced and approved.