Other Translations: Deutsch
From:
Saį¹yutta NikÄya 22.62 Linked Discourses 22.62
6. Upayavagga 6. Involvement
Niruttipathasutta The Scope of Language
SÄvatthinidÄnaį¹. At SÄvatthÄ«.
āTayome, bhikkhave, niruttipathÄ adhivacanapathÄ paƱƱattipathÄ asaį¹
kiį¹į¹Ä asaį¹
kiį¹į¹apubbÄ, na saį¹
kÄ«yanti, na saį¹
kÄ«yissanti, appaį¹ikuį¹į¹hÄ samaį¹ehi brÄhmaį¹ehi viĆ±Ć±Å«hi. āMendicants, there are these three scopes of terminology, 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.
Katame tayo? What three?
Yaį¹, bhikkhave, rÅ«paį¹ atÄ«taį¹ niruddhaį¹ vipariį¹ataį¹ āahosÄ«āti tassa saį¹
khÄ, āahosÄ«āti tassa samaƱƱÄ, āahosÄ«āti tassa paƱƱatti; When form has passed, ceased, and perished, its designation, label, and description is āwasā.
na tassa saį¹
khÄ āatthÄ«āti, na tassa saį¹
khÄ ābhavissatÄ«āti. Itās not āisā or āwill beā.
YÄ vedanÄ atÄ«tÄ niruddhÄ vipariį¹atÄ āahosÄ«āti tassÄ saį¹
khÄ, āahosÄ«āti tassÄ samaƱƱÄ, āahosÄ«āti tassÄ paƱƱatti; When feeling ā¦
na tassÄ saį¹
khÄ āatthÄ«āti, na tassÄ saį¹
khÄ ābhavissatÄ«āti.
YÄ saĆ±Ć±Ä ā¦ perception ā¦
ye saį¹
khÄrÄ atÄ«tÄ niruddhÄ vipariį¹atÄ āahesunāti tesaį¹ saį¹
khÄ, āahesunāti tesaį¹ samaƱƱÄ, āahesunāti tesaį¹ paƱƱatti; choices ā¦
na tesaį¹ saį¹
khÄ āatthÄ«āti, na tesaį¹ saį¹
khÄ ābhavissantÄ«āti.
Yaį¹ viƱƱÄį¹aį¹ atÄ«taį¹ niruddhaį¹ vipariį¹ataį¹, āahosÄ«āti tassa saį¹
khÄ, āahosÄ«āti tassa samaƱƱÄ, āahosÄ«āti tassa paƱƱatti; consciousness has passed, ceased, and perished, its designation, label, and description is āwasā.
na tassa saį¹
khÄ āatthÄ«āti, na tassa saį¹
khÄ ābhavissatÄ«āti. Itās not āisā or āwill beā.
Yaį¹, bhikkhave, rÅ«paį¹ ajÄtaį¹ apÄtubhÅ«taį¹, ābhavissatÄ«āti tassa saį¹
khÄ, ābhavissatÄ«āti tassa samaƱƱÄ, ābhavissatÄ«āti tassa paƱƱatti; When form is not yet born, and has not yet appeared, its designation, label, and description is āwill beā.
na tassa saį¹
khÄ āatthÄ«āti, na tassa saį¹
khÄ āahosÄ«āti. Itās not āisā or āwasā.
YÄ vedanÄ ajÄtÄ apÄtubhÅ«tÄ, ābhavissatÄ«āti tassÄ saį¹
khÄ, ābhavissatÄ«āti tassÄ samaƱƱÄ, ābhavissatÄ«āti tassÄ paƱƱatti; When feeling ā¦
na tassÄ saį¹
khÄ āatthÄ«āti, na tassÄ saį¹
khÄ āahosÄ«āti.
YÄ saĆ±Ć±Ä ā¦ perception ā¦
ye saį¹
khÄrÄ ajÄtÄ apÄtubhÅ«tÄ, ābhavissantÄ«āti tesaį¹ saį¹
khÄ, ābhavissantÄ«āti tesaį¹ samaƱƱÄ, ābhavissantÄ«āti tesaį¹ paƱƱatti; choices ā¦
na tesaį¹ saį¹
khÄ āatthÄ«āti, na tesaį¹ saį¹
khÄ āahesunāti.
Yaį¹ viƱƱÄį¹aį¹ ajÄtaį¹ apÄtubhÅ«taį¹, ābhavissatÄ«āti tassa saį¹
khÄ, ābhavissatÄ«āti tassa samaƱƱÄ, ābhavissatÄ«āti tassa paƱƱatti; consciousness is not yet born, and has not yet appeared, its designation, label, and description is āwill beā.
na tassa saį¹
khÄ āatthÄ«āti, na tassa saį¹
khÄ āahosÄ«āti. Itās not āisā or āwasā.
Yaį¹, bhikkhave, rÅ«paį¹ jÄtaį¹ pÄtubhÅ«taį¹, āatthÄ«āti tassa saį¹
khÄ, āatthÄ«āti tassa samaƱƱÄ, āatthÄ«āti tassa paƱƱatti; When form has been born, and has appeared, its designation, label, and description is āisā.
na tassa saį¹
khÄ āahosÄ«āti, na tassa saį¹
khÄ ābhavissatÄ«āti. Itās not āwasā or āwill beā.
YÄ vedanÄ jÄtÄ pÄtubhÅ«tÄ, āatthÄ«āti tassÄ saį¹
khÄ, āatthÄ«āti tassÄ samaƱƱÄ, āatthÄ«āti tassÄ paƱƱatti; When feeling ā¦
na tassÄ saį¹
khÄ āahosÄ«āti, na tassÄ saį¹
khÄ ābhavissatÄ«āti.
YÄ saĆ±Ć±Ä ā¦ perception ā¦
ye saį¹
khÄrÄ jÄtÄ pÄtubhÅ«tÄ, āatthÄ«āti tesaį¹ saį¹
khÄ, āatthÄ«āti tesaį¹ samaƱƱÄ, āatthÄ«āti tesaį¹ paƱƱatti; choices ā¦
na tesaį¹ saį¹
khÄ āahesunāti, na tesaį¹ saį¹
khÄ, ābhavissantÄ«āti.
Yaį¹ viƱƱÄį¹aį¹ jÄtaį¹ pÄtubhÅ«taį¹, āatthÄ«āti tassa saį¹
khÄ, āatthÄ«āti tassa samaƱƱÄ, āatthÄ«āti tassa paƱƱatti; consciousness has been born, and has appeared, its designation, label, and description is āisā.
na tassa saį¹
khÄ āahosÄ«āti, na tassa saį¹
khÄ ābhavissatÄ«āti. Itās not āwasā or āwill beā.
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. These are the three scopes of terminology, 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.
Yepi te, bhikkhave, ahesuį¹ ukkalÄ vassabhaĆ±Ć±Ä ahetukavÄdÄ akiriyavÄdÄ natthikavÄdÄ, tepime tayo niruttipathe adhivacanapathe paƱƱattipathe na garahitabbaį¹ nappaį¹ikkositabbaį¹ amaƱƱiį¹su. 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 language should be criticized or rejected.
Taį¹ kissa hetu? Why is that?
NindÄghaį¹į¹anabyÄrosaupÄrambhabhayÄāti. For fear of blame, attack, and condemnation.ā
Majjhimapaį¹į¹Äsakassa upayavaggo paį¹hamo.
TassuddÄnaį¹
Upayo bÄ«jaį¹ udÄnaį¹,
UpÄdÄnaparivattaį¹;
Sattaį¹į¹hÄnaƱca sambuddho,
PaƱcamahÄli ÄdittÄ;
Vaggo niruttipathena cÄti.