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Linked Discourses 22.62 – Saṁyutta Nikāya 22.62
6. Involvement – 6. Upayavagga
SN 22.62 The Scope of Language – Niruttipathasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Bhikkhū, there are these three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.
What three?
Katame tayo?
When form has passed, ceased, and perished, its designation, label, and description is ‘was’.
Yaṁ, bhikkhave, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;
It’s not ‘is’ or ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.
When feeling …
Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti;
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’ti.
perception …
Yā saññā …
saṅkhāra …
ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesun’ti tesaṁ saṅkhā, ‘ahesun’ti tesaṁ samaññā, ‘ahesun’ti tesaṁ paññatti;
na tesaṁ saṅkhā ‘atthī’ti, na tesaṁ saṅkhā ‘bhavissantī’ti.
consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’.
Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;
It’s not ‘is’ or ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.
When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
Yaṁ, bhikkhave, rūpaṁ ajātaṁ apātubhūtaṁ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;
It’s not ‘is’ or ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.
When feeling …
Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti;
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’ti.
perception …
Yā saññā …
saṅkhāra …
ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṁ saṅkhā, ‘bhavissantī’ti tesaṁ samaññā, ‘bhavissantī’ti tesaṁ paññatti;
na tesaṁ saṅkhā ‘atthī’ti, na tesaṁ saṅkhā ‘ahesun’ti.
consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
Yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;
It’s not ‘is’ or ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.
When form has been born, and has appeared, its designation, label, and description is ‘is’.
Yaṁ, bhikkhave, rūpaṁ jātaṁ pātubhūtaṁ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;
It’s not ‘was’ or ‘will be’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.
When feeling …
Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti;
na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’ti.
perception …
Yā saññā …
saṅkhāra …
ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṁ saṅkhā, ‘atthī’ti tesaṁ samaññā, ‘atthī’ti tesaṁ paññatti;
na tesaṁ saṅkhā ‘ahesun’ti, na tesaṁ saṅkhā, ‘bhavissantī’ti.
consciousness has been born, and has appeared, its designation, label, and description is ‘is’.
Yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;
It’s not ‘was’ or ‘will be’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.
These are the three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected.
Yepi te, bhikkhave, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu.
Why is that?
Taṁ kissa hetu?
For fear of blame, attack, and condemnation.”
Nindāghaṭṭanabyārosaupārambhabhayā”ti.
Majjhimapaṇṇāsakassa upayavaggo paṭhamo.
Tassuddānaṁ
Upayo bījaṁ udānaṁ,
Upādānaparivattaṁ;
Sattaṭṭhānañca sambuddho,