The Buddha states that he has no quarrel with the world; the world quarrels with him. He teaches only what is upheld by the world of sages (paṇḍitānaṃ) — viz., that the aggregates (khandhā) are impermanent, subject to woe and decay. The Tathāgata has thoroughly penetrated the world condition (lokadhamma) of the world of formations (saṅkhārā). He is like a lotus, sprung from the water and come to full growth therein, yet unspotted by it.¹ S.iii.138 f.
¹ Malalasekera calls this the Vaddha Sutta, and gives Puppha Sutta as a variant reading (v.l.), but the CSCD Tipiṭaka calls it the Puppha Sutta. Vivada Sutta (to quarrel = vivadati) would make sense, but there is no meaning of vaddha (old, venerable, or glad, joyful), that has any obvious connection with this sutta. The simile at the end of the discourse says that like a lotus that is born in water and grows up in it (saṃvaḍḍho), but stands aloof from it, though the Tathāgata is born in the world, and grows up in it, he stands aloof from it. Based on this, Saṃvaḍḍha Sutta would make more sense. I say this just to point out the differences between Burmese and Singhalese texts, and to indicate some possible reasons for those differences (ed.)
1. Puppha Vagga.– The fourth section of the Dhammapada.