‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  ‘Divinity’ is a term for your parents. 
‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
‘First tutors’ is a term for your parents. 
‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
‘Worthy of offerings dedicated to the gods’ is a term for your parents. 

Brahmāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  ‘Divinity’ is a term for your parents. 
Pubbācariyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
‘First tutors’ is a term for your parents. 
Pubbadevatāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
‘Old deities’ is a term for your parents. 
Āhuneyyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
‘Worthy of an offering dedicated to the gods’ is a term for your parents. 

Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṁ adhivacanaṁ.  ‘Danger of waves’ is a term for anger and distress. 
Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. 
‘Danger of gharials’ is a term for gluttony. 
Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. 
Susukābhayanti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. 
‘Danger of sharks’ is a term for females. 

Sīhoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.  ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 

“‘Bhayan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ;  “‘Danger’, mendicants, is a term for sensual pleasures. 
‘dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; 
‘Suffering’, 
‘rogo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; 
‘disease’, 
‘gaṇḍo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; 
‘boil’, 
‘saṅgo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; 
‘snare’, 
‘paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
and ‘bog’ are terms for sensual pleasures. 
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? 
And why is ‘danger’ a term for sensual pleasures? 
Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. 
paṅkoti kāmānametaṁ adhivacanaṁ? 
and ‘bog’ terms for sensual pleasures? 
Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures. 

‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  ‘Greed’ is a term for the five kinds of sensual stimulation. 
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
‘Greed’ is a term for the five kinds of sensual stimulation. 

‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  ‘Greed’ is a term for the five kinds of sensual stimulation. 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
‘Greed’ is a term for the five kinds of sensual stimulation. 

Sukhassetaṁ, bhikkhave, adhivacanaṁ yadidaṁ puññāni.  For ‘good deeds’ is a term for happiness. 

“‘Bhayan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ.  “Mendicants, ‘danger’ is a term for sensual pleasures. 
‘Dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘Suffering’, 
‘Rogo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘disease’, 
‘Gaṇḍo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘boil’, 
‘Sallan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘dart’, 
‘Saṅgo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘snare’, 
‘Paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘bog’, 
‘Gabbho’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
and ‘womb’ are terms for sensual pleasures. 
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? 
And why is ‘danger’ a term for sensual pleasures? 
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. 
‘gabbho’ti kāmānametaṁ adhivacanaṁ? 
and ‘womb’ terms for sensual pleasures? 
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṁ adhivacanaṁ. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures. 

“‘Samaṇo’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.  “‘Ascetic’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 
‘Brāhmaṇo’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Brahmin’, 
‘Vedagū’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Knowledge Master’, 
‘Bhisakko’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Healer’, 
‘Nimmalo’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Unstained’, 
‘Vimalo’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Immaculate’, 
‘Ñāṇī’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Knower’, 
‘Vimutto’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassāti. 
and ‘Freed’ are terms for the Realized One, the perfected one, the fully awakened Buddha. 

Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.  ‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. 

‘Sīho’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.  ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 

Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti?  Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?” 
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti? 
“Suppose there were none of the features, attributes, signs, and details by which the set of phenomena known as name and the set of phenomena known as form are found. Would either labeling contact or impingement contact still be found?” 
Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati. 
This is how far the scope of labeling, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of being may be found; namely, name and form together with consciousness. 
Yāvatā, ānanda, adhivacanaṁ yāvatā adhivacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṁ, yāvatā vaṭṭaṁ, yāvatā vaṭṭati, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṁ bhikkhuṁ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṁ. 
A mendicant is freed by directly knowing this: how far labeling and the scope of labeling extend; how far terminology and the scope of terminology extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’ 

Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.  And that’s why the name of this discussion is “Sakka’s Questions”. 

Tathāgatassa hetaṁ, vāseṭṭha, adhivacanaṁ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.  For these are terms for the Realized One: ‘the embodiment of principle’, and ‘the embodiment of divinity’, and ‘the manifestation of principle’, and ‘the manifestation of divinity’. 

Tasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti.  And that’s why the name of this discussion is “Inspiring Confidence”. 

Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti?  But what is ‘blemish’ a term for?” 
“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti. 
“Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes. 
Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti. 
‘Blemish’ is a term for these spheres of bad, unskillful wishes. 

mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ.  ‘An expanse of low-lying marshes’ is a term for sensual pleasures. 
Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ. 
‘A large herd of deer’ is a term for sentient beings. 
Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. 
‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked. 
Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— 
‘The wrong path’ is a term for the wrong eightfold path, that is, 
Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. 
‘A domesticated male deer’ is a term for greed and relishing. 
Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ. 
‘A domesticated female deer’ is a term for ignorance. 
Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘A person who wants to help keep the herd of deer safe’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 
Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— 
‘The safe, secure path that leads to happiness’ is a term for the noble eightfold path, that is: 

“‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.  “Mendicant, ‘termite mound’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. 
‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 
‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ. 
‘Clever one’ is a term for the trainee mendicant. 
‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ. 
‘Sword’ is a term for noble wisdom. 
‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ. 
‘Digging’ is a term for rousing energy. 
‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ. 
‘Sticking point’ is a term for ignorance. 
‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ. 
‘Bullfrog’ is a term for anger and distress. 
‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ. 
‘A forked path’ is a term for doubt. 
‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ— 
‘A filter of ash’ is a term for the five hindrances, that is: 
‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— 
‘Tortoise’ is a term for the five grasping aggregates, that is: 
‘Asisūnā’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ— 
‘Butcher’s knife and chopping board’ is a term for the five kinds of sensual stimulation. 
‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. 
‘Scrap of meat’ is a term for greed and relishing. 
‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ. 
‘Mighty serpent’ is a term for a mendicant who has ended the defilements. 

nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  ‘Seed’ is a term for the five kinds of sensual stimulation. 
Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. 
‘Sower’ is a term for Māra the Wicked. 
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ. 
‘Sower’s helpers’ is a term for Māra’s assembly. 
Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ. 
‘Deer’ is a term for ascetics and brahmins. 

Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti.  And so, because of the silencing of Māra, and because of the invitation of the Divinity, the name of this discussion is “On the Invitation of Divinity”. 

‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ.  ‘Danger of waves’ is a term for anger and distress. 
‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. 
‘Danger of gharials’ is a term for gluttony. 
‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. 
‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. 
‘Danger of sharks’ is a term for females. 

vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;  ‘Wound’ is a term for the six interior sense fields. 
visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; 
‘Poison’ is a term for ignorance. 
sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ; 
‘Dart’ is a term for craving. 
esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ; 
‘Probing’ is a term for mindfulness. 
satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ; 
‘Scalpel’ is a term for noble wisdom. 
bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 

‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;  ‘The inner flesh’ is a term for the six interior sense fields. 
‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; 
‘The outer hide’ is a term for the six exterior sense fields. 
‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; 
‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. 
‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; 
‘A sharp meat cleaver’ is a term for noble wisdom. 
‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; 
 
‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; 
 
‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; 
 
‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; 
 

Bāḷisikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.  ‘Fisherman’ is a term for Māra the Wicked. 
Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. 
‘Hook’ is a term for possessions, honor, and popularity. 

Luddoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.  ‘Hunter’ is a term for Māra the Wicked. 
Papatāti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. 
‘Harpoon’ is a term for possessions, honor, and popularity. 
Suttakanti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. 
‘Cord’ is a term for greed and relishing. 

Asanivicakkanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.  ‘Lightning strike’ is a term for possessions, honor, and popularity. 

Sallanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.  ‘Arrow’ is a term for possessions, honor, and popularity. 

“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.  “Mendicants, there are these three scopes of terminology, labeling, and description. 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. 
These are the three scopes of terminology, labeling, and description. 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. 
Yepi te, bhikkhave, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu. 
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who adhered to the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected. 

adhivacanañca hetunā;  on the term; and on the cause; 

‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṁ adhivacanaṁ.  ‘A person who is not skilled in the path’ is a term for an ordinary unlearned person. 
‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 
‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṁ adhivacanaṁ. 
‘A fork in the road’ is a term for doubt. 
‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— 
‘The left-hand path’ is a term for the wrong eightfold path, that is, 
‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— 
‘The right-hand path’ is a term for the noble eightfold path, that is, 
‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṁ adhivacanaṁ. 
‘A dense forest grove’ is a term for ignorance. 
‘Mahantaṁ ninnaṁ pallalan’ti kho, tissa, kāmānametaṁ adhivacanaṁ. 
‘An expanse of low-lying marshes’ is a term for sensual pleasures. 
‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṁ adhivacanaṁ. 
‘A large, steep cliff’ is a term for anger and distress. 
‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṁ adhivacanaṁ. 
‘Level, cleared parkland’ is a term for extinguishment. 

Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.  ‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. 
Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. 
‘Boil’s root’ is a term for craving. 

cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṁ mahābhūtānaṁ adhivacanaṁ—  ‘Four lethal poisonous vipers’ is a term for the four principal states: 
Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— 
‘Five deadly enemies’ is a term for the five grasping aggregates, that is: 
Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. 
‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed. 
Suñño gāmoti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. 
‘Empty village’ is a term for the six interior sense fields. 
Corā gāmaghātakāti kho, bhikkhave, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. 
‘Bandits who raid villages’ is a term for the six exterior sense fields. 
Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṁ oghānaṁ adhivacanaṁ— 
‘Large deluge’ is a term for the four floods: 
Orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṁ adhivacanaṁ. 
‘The near shore that’s dubious and perilous’ is a term for substantial reality. 
Pārimaṁ tīraṁ khemaṁ appaṭibhayanti kho, bhikkhave, nibbānassetaṁ adhivacanaṁ. 
‘The far shore, a sanctuary free of peril’ is a term for extinguishment. 
Kullanti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— 
‘The raft’ is a term for the noble eightfold path, that is: 
Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. 
‘Paddling with hands and feet’ is a term for rousing energy. 
Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṁ adhivacanan”ti. 
‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.” 

“‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.  “‘The near shore’, mendicant, is a term for the six interior sense fields. 
‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. 
‘The far shore’ is a term for the six exterior sense fields. 
‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. 
‘Sinking in the middle’ is a term for greed and relishing. 
‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ. 
‘Stranded on high ground’ is a term for the conceit ‘I am’. 
‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation. 

‘nagaran’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.  ‘City’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. 
‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. 
‘Six gates’ is a term for the six interior sense fields. 
‘Dovāriko’ti kho, bhikkhu, satiyā etaṁ adhivacanaṁ. 
‘Gatekeeper’ is a term for mindfulness. 
‘Sīghaṁ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṁ adhivacanaṁ. 
‘A swift pair of messengers’ is a term for serenity and discernment. 
‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṁ adhivacanaṁ. 
‘The lord of the city’ is a term for consciousness. 
‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— 
‘The central square’ is a term for the four principal states: 
‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ. 
‘A message of truth’ is a term for extinguishment. 
‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— 
‘The way they came’ is a term for the noble eightfold path, that is, 

‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṁ adhivacanaṁ.  ‘A strong post or pillar’ is a term for mindfulness of the body. 

Sārīrikānaṁ kho etaṁ, bhikkhave, dukkhānaṁ vedanānaṁ adhivacanaṁ yadidaṁ ‘pātālo’ti.  ‘Hellish abyss’ is a term for painful physical feelings. 

“‘Nelaṅgan’ti kho, bhante, sīlānametaṁ adhivacanaṁ.  “Sir, ‘flawless wheel’ is a term for ethics. 
‘Setapacchādo’ti kho, bhante, vimuttiyā etaṁ adhivacanaṁ. 
‘White canopy’ is a term for freedom. 
‘Ekāro’ti kho, bhante, satiyā etaṁ adhivacanaṁ. 
‘One spoke’ is a term for mindfulness. 
‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṁ adhivacanaṁ. 
‘Rolls on’ is a term for going forward and coming back. 
‘Ratho’ti kho, bhante, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. 
‘Chariot’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. 
‘Āyantan’ti kho, bhante, arahato etaṁ adhivacanaṁ. 
‘The one who comes’ is a term for the perfected one. 
‘Soto’ti kho, bhante, taṇhāyetaṁ adhivacanaṁ. 
‘Stream’ is a term for craving. 

“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ:  “These are all terms for the noble eightfold path: 
Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: 
This is a way to understand how these are all terms for the noble eightfold path: 

Kissa nu kho etaṁ, bhante, adhivacanaṁ:  What is this a term for?” 
“Nibbānadhātuyā kho etaṁ, bhikkhu, adhivacanaṁ: 
“Mendicant, the removal of greed, hate, and delusion is a term for the element of extinguishment. 

samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṁ satiyā adhivacanaṁ.  ‘A bowl of oil filled to the brim’ is a term for mindfulness of the body.