Saṃyutta Nikāya
3. Khandha Vagga
22. Khandha Saṃyutta
6. Upāya Vagga
The Book of the Kindred Sayings
3. The Book Called the Khandhā-Vagga
Containing Kindred Sayings on the Elements of Sensory Existence and other Subjects
22. Kindred Sayings on Elements
6. On Attachment
Sutta 62
Nirutti-Patha Suttaṃ
Mode of Reckoning
Translated by F. L. Woodward
Edited by Mrs. Rhys Davids
Copyright The Pali Text Society
Commercial Rights Reserved
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[1][olds][bodh] Thus have I heard:—
The Exalted One was staying at Sāvatthī.
The Exalted One said:
"These three modes of reckoning, brethren,
of terming,
of naming,[1]
both now and formerly held distinct,
will not be con- [63] fused
by recluses and brahmins who are wise.
Which three?
Whatsoever of matter,[2] brethren,
is past,
ceased,
changed, -
that is reckoned,
termed
and named
as 'has been.'
It is not reckoned as 'is,'
nor is it reckoned as 'will be.'
■
Whatsoever feeling, brethren,
is past,
ceased,
changed, -
that is reckoned,
termed
and named
as 'has been.'
It is not reckoned as 'is,'
nor is it reckoned as 'will be.'
■
Whatsoever perception, brethren,
is past,
ceased,
changed, -
that is reckoned,
termed
and named
as 'has been.'
It is not reckoned as 'is,'
nor is it reckoned as 'will be.'
■
Whatsoever activities, brethren,
are past,
ceased,
changed, -
they are reckoned,
termed
and named
as 'has been.'
They are not reckoned as 'are,'
nor are they reckoned as 'will be.'
■
Whatsoever consciousness, brethren,
is past,
ceased,
changed, -
that is reckoned,
termed
and named
as 'has been.'
It is not reckoned as 'is,'
nor is it reckoned as 'will be.'
§
Whatsoever matter, brethren, is unborn,
unmanifested, -
that is reckoned,
termed
and named
as 'will be.'
It is not reckoned as 'is,'
nor is it reckoned as 'has been.'
■
Whatsoever feeling, brethren, is unborn,
unmanifested, -
that is reckoned,
termed
and named
as 'will be.'
It is not reckoned as 'is,'
nor is it reckoned as 'has been.'
■
Whatsoever perception, brethren, is unborn,
unmanifested, -
that is reckoned,
termed
and named
as 'will be.'
It is not reckoned as 'is,'
nor is it reckoned as 'has been.'
■
Whatsoever activities, brethren, are unborn,
unmanifested, -
they are reckoned,
termed
and named
as 'will be.'
It is not reckoned as 'is,'
nor is it reckoned as 'has been.'
■
Whatsoever consciousness, brethren, is unborn,
unmanifested, -
that is reckoned,
termed
and named
as 'will be.'
It is not reckoned as 'is,'
nor is it reckoned as 'has been.'
§
Whatsoever matter, brethren, is born,
manifested, -
that is reckoned,
termed
and named
as 'is.'
It is not reckoned as 'has been,'
nor is it reckoned as 'will be.'
■
Whatsoever feeling, brethren, is born,
manifested, -
that is reckoned,
termed
and named
as 'is.'
It is not reckoned as 'has been,'
nor is it reckoned as 'will be.'
■
Whatsoever perception, brethren, is born,
manifested, -
that is reckoned,
termed
and named
as 'is.'
It is not reckoned as 'has been,'
nor is it reckoned as 'will be.'
■
Whatsoever activities, brethren, are born,
manifested, -
those are reckoned,
termed
and named
as 'is.'
They are not reckoned as 'has been,'
nor are they reckoned as 'will be.'
■
Whatsoever consciousness, brethren, is born,
manifested, -
that is reckoned,
termed
and named
as 'is.'
It is not reckoned as 'has been,'
nor is it reckoned as 'will be.'
These, brethren, are the three modes of reckoning,
terming
and naming,
which both now
and formerly
held distinct
are not confused,
will not be confused
and obscured
by recluses and brahmins who are wise.
§
Moreover, the folk of Ukkali,[3]
preachers in the retreat,[4]
[64] deniers of the cause,
deniers of the deed,
deniers of reality, -
even they used to judge
that these three modes of reckoning
were not to be blamed,
not to be scorned.
And why was that?
Because they feared blame,
attack,
reproach."
[1] Nirutti-adhivacana-paññatti-patha. Cf. Pts. of Cont. 96, 100, 378.
[2] Or body (rūpaṃ).
[3] Cf. Kathāvatthu, 141 [Pts. of Contr. 95 n.]. A. ii, 31.
[4] During vassa (Sinhalese was) or the rainy season, when wanderers were in residence, these 'dwellers of the Ukkali district' (Comy.) taught, as in the last sutra, [sic] that there is no condition and no cause; that ill befalls not the doer of the deed; that charity is fruitless; that nothing exists. Even these extremists upheld the distinctions of the three times. At M. iii, 78 we have Ye pi te ahesuṃ Okkalā (Ukkalā) ... ti pi dhamma-pariyāyaṃ ... maññeyuṃ, for the same alleged reasons.
