- Linked Discourses 22.62 Saį¹yutta NikÄya 22.62
- 6. Involvement 6. Upayavagga
The Scope of Definition Niruttipathasutta
At SÄvatthÄ«. SÄvatthinidÄnaį¹.
āMendicants, there are these three scopes of definition, labeling, and description. Theyāre uncorrupted, as they have been since the beginning. Theyāre not being corrupted now, nor will they be. Sensible ascetics and brahmins donāt look down on them. āTayome, bhikkhave, niruttipathÄ adhivacanapathÄ paƱƱattipathÄ asaį¹ kiį¹į¹Ä asaį¹ kiį¹į¹apubbÄ, na saį¹ kÄ«yanti, na saį¹ kÄ«yissanti, appaį¹ikuį¹į¹hÄ samaį¹ehi brÄhmaį¹ehi viĆ±Ć±Å«hi. What three? Katame tayo? When form has passed, ceased, and perished, its designation, label, and description is āwasā. Yaį¹, bhikkhave, rÅ«paį¹ atÄ«taį¹ niruddhaį¹ vipariį¹ataį¹ āahosÄ«āti tassa saį¹ khÄ, āahosÄ«āti tassa samaƱƱÄ, āahosÄ«āti tassa paƱƱatti; Itās not āisā or āwill beā. na tassa saį¹ khÄ āatthÄ«āti, na tassa saį¹ khÄ ābhavissatÄ«āti.
When feeling ā¦ YÄ vedanÄ atÄ«tÄ niruddhÄ vipariį¹atÄ āahosÄ«āti tassÄ saį¹ khÄ, āahosÄ«āti tassÄ samaƱƱÄ, āahosÄ«āti tassÄ paƱƱatti; na tassÄ saį¹ khÄ āatthÄ«āti, na tassÄ saį¹ khÄ ābhavissatÄ«āti.
perception ā¦ YÄ saĆ±Ć±Ä ā¦
choices ā¦ ye saį¹ khÄrÄ atÄ«tÄ niruddhÄ vipariį¹atÄ āahesunāti tesaį¹ saį¹ khÄ, āahesunāti tesaį¹ samaƱƱÄ, āahesunāti tesaį¹ paƱƱatti; na tesaį¹ saį¹ khÄ āatthÄ«āti, na tesaį¹ saį¹ khÄ ābhavissantÄ«āti.
consciousness has passed, ceased, and perished, its designation, label, and description is āwasā. Yaį¹ viƱƱÄį¹aį¹ atÄ«taį¹ niruddhaį¹ vipariį¹ataį¹, āahosÄ«āti tassa saį¹ khÄ, āahosÄ«āti tassa samaƱƱÄ, āahosÄ«āti tassa paƱƱatti; Itās not āisā or āwill beā. na tassa saį¹ khÄ āatthÄ«āti, na tassa saį¹ khÄ ābhavissatÄ«āti.
When form is not yet born, and has not yet appeared, its designation, label, and description is āwill beā. Yaį¹, bhikkhave, rÅ«paį¹ ajÄtaį¹ apÄtubhÅ«taį¹, ābhavissatÄ«āti tassa saį¹ khÄ, ābhavissatÄ«āti tassa samaƱƱÄ, ābhavissatÄ«āti tassa paƱƱatti; Itās not āisā or āwasā. na tassa saį¹ khÄ āatthÄ«āti, na tassa saį¹ khÄ āahosÄ«āti.
When feeling ā¦ YÄ vedanÄ ajÄtÄ apÄtubhÅ«tÄ, ābhavissatÄ«āti tassÄ saį¹ khÄ, ābhavissatÄ«āti tassÄ samaƱƱÄ, ābhavissatÄ«āti tassÄ paƱƱatti; na tassÄ saį¹ khÄ āatthÄ«āti, na tassÄ saį¹ khÄ āahosÄ«āti.
perception ā¦ YÄ saĆ±Ć±Ä ā¦
choices ā¦ ye saį¹ khÄrÄ ajÄtÄ apÄtubhÅ«tÄ, ābhavissantÄ«āti tesaį¹ saį¹ khÄ, ābhavissantÄ«āti tesaį¹ samaƱƱÄ, ābhavissantÄ«āti tesaį¹ paƱƱatti; na tesaį¹ saį¹ khÄ āatthÄ«āti, na tesaį¹ saį¹ khÄ āahesunāti.
consciousness is not yet born, and has not yet appeared, its designation, label, and description is āwill beā. Yaį¹ viƱƱÄį¹aį¹ ajÄtaį¹ apÄtubhÅ«taį¹, ābhavissatÄ«āti tassa saį¹ khÄ, ābhavissatÄ«āti tassa samaƱƱÄ, ābhavissatÄ«āti tassa paƱƱatti; Itās not āisā or āwasā. na tassa saį¹ khÄ āatthÄ«āti, na tassa saį¹ khÄ āahosÄ«āti.
When form has been born, and has appeared, its designation, label, and description is āisā. Yaį¹, bhikkhave, rÅ«paį¹ jÄtaį¹ pÄtubhÅ«taį¹, āatthÄ«āti tassa saį¹ khÄ, āatthÄ«āti tassa samaƱƱÄ, āatthÄ«āti tassa paƱƱatti; Itās not āwasā or āwill beā. na tassa saį¹ khÄ āahosÄ«āti, na tassa saį¹ khÄ ābhavissatÄ«āti.
When feeling ā¦ YÄ vedanÄ jÄtÄ pÄtubhÅ«tÄ, āatthÄ«āti tassÄ saį¹ khÄ, āatthÄ«āti tassÄ samaƱƱÄ, āatthÄ«āti tassÄ paƱƱatti; na tassÄ saį¹ khÄ āahosÄ«āti, na tassÄ saį¹ khÄ ābhavissatÄ«āti.
perception ā¦ YÄ saĆ±Ć±Ä ā¦
choices ā¦ ye saį¹ khÄrÄ jÄtÄ pÄtubhÅ«tÄ, āatthÄ«āti tesaį¹ saį¹ khÄ, āatthÄ«āti tesaį¹ samaƱƱÄ, āatthÄ«āti tesaį¹ paƱƱatti; na tesaį¹ saį¹ khÄ āahesunāti, na tesaį¹ saį¹ khÄ, ābhavissantÄ«āti.
consciousness has been born, and has appeared, its designation, label, and description is āisā. Yaį¹ viƱƱÄį¹aį¹ jÄtaį¹ pÄtubhÅ«taį¹, āatthÄ«āti tassa saį¹ khÄ, āatthÄ«āti tassa samaƱƱÄ, āatthÄ«āti tassa paƱƱatti; Itās not āwasā or āwill beā. na tassa saį¹ khÄ āahosÄ«āti, na tassa saį¹ khÄ ābhavissatÄ«āti.
These are the three scopes of definition, labeling, and description. Theyāre uncorrupted, as they have been since the beginning. Theyāre not being corrupted now, nor will they be. Sensible ascetics and brahmins donāt look down on them. Ime kho, bhikkhave, tayo niruttipathÄ adhivacanapathÄ paƱƱattipathÄ asaį¹ kiį¹į¹Ä asaį¹ kiį¹į¹apubbÄ, na saį¹ kÄ«yanti, na saį¹ kÄ«yissanti, appaį¹ikuį¹į¹hÄ samaį¹ehi brÄhmaį¹ehi viĆ±Ć±Å«hi.
Even those wanderers of the past, Vassa and BhaƱƱa of UkkalÄ, who adhered to the doctrines of no-cause, inaction, and nihilism, didnāt imagine that these three scopes of definition should be criticized or rejected. Yepi te, bhikkhave, ahesuį¹ ukkalÄ vassabhaĆ±Ć±Ä ahetukavÄdÄ akiriyavÄdÄ natthikavÄdÄ, tepime tayo niruttipathe adhivacanapathe paƱƱattipathe na garahitabbaį¹ nappaį¹ikkositabbaį¹ amaƱƱiį¹su. Why is that? Taį¹ kissa hetu? For fear of blame, attack, and condemnation.ā NindÄghaį¹į¹anabyÄrosaupÄrambhabhayÄāti.
Majjhimapaį¹į¹Äsakassa upayavaggo paį¹hamo.
TassuddÄnaį¹
Upayo bÄ«jaį¹ udÄnaį¹, UpÄdÄnaparivattaį¹; Sattaį¹į¹hÄnaƱca sambuddho, PaƱcamahÄli ÄdittÄ; Vaggo niruttipathena cÄti.