63. Putta-maṃsa 👨👩👦🍴 |
63. A Child’s Flesh (derived from b.sujato) |
Sāvatthiyaṃ … |
At Sāvatthī. |
“cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. |
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. |
Katame cattāro? |
What four? |
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, |
1. Solid food, [whether] coarse or fine **; |
phasso dutiyo, |
2. contact is the-second, |
mano-sañcetanā tatiyā, |
3. mental intention the-third, |
viññāṇaṃ catutthaṃ. |
4. [and] consciousness the-fourth. |
Ime kho, bhikkhave, cattāro āhārā |
These are the four fuels that |
bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. |
maintain sentient beings that have been born and help those that are about to be born. |
Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo? |
And how should you regard solid food? |
Seyyathāpi, bhikkhave, dve jāyampatikā parittaṃ sambalaṃ ādāya kantāra-maggaṃ paṭipajjeyyuṃ. |
Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies. |
Tesamassa eka-puttako piyo manāpo. |
They had an only child, dear and beloved. |
Atha kho tesaṃ, bhikkhave, |
And then, monks, |
dvinnaṃ jāyampatikānaṃ |
(As the) duo (of) husband-&-wife |
Kantāra-gatānaṃ yā parittā sambala-mattā, |
(were) desert-crossing (with) their limited provision-quantity |
sā parikkhayaṃ pariyādānaṃ gaccheyya. |
that {would become} used-up (and) depleted ********, |
Siyā ca nesaṃ kantār-āvaseso ana-tiṇṇo. |
and they’d still have the desert-remainder (still) un-crossed. |
Atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ evamassa: |
Then it would occur to that couple: |
‘amhākaṃ kho yā parittā sambala-mattā sā parikkhīṇā pariyādiṇṇā. |
‘Our *** ** limited provision-quantity ** (has become) used-up and depleted, |
Atthi cāyaṃ kantār-āvaseso a-nittiṇṇo. |
(and) there-is that desert-remainder (that is) un-crossed. |
Yannūna mayaṃ imaṃ eka-puttakaṃ piyaṃ manāpaṃ vadhitvā |
{Why don’t we kill} our only-child, (so) dear (and) beloved *******, |
vallūrañca soṇḍikañca karitvā |
and prepare dried and spiced meat? |
putta-maṃsāni khādantā |
{by eating our} child’s-flesh. |
evaṃ taṃ kantār-āvasesaṃ nitthareyyāma, |
Then that desert-remainder (we can) cross. |
mā sabbeva tayo vinassimhā’ti. |
(Let) not all three perish.’ |
Atha kho te, bhikkhave, dve jāyampatikā taṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyuṃ. |
Then that couple would kill their only child, so dear and beloved, and prepare dried and spiced meat. They’d make it across the desert by eating their child’s flesh. |
Te puttamaṃsāni ceva khādeyyuṃ, ure ca paṭipiseyyuṃ: |
And as they’d eat their child’s flesh, they’d beat their breasts and cry: |
‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti. |
‘Where are you, our only child? Where are you, our only child?’ |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu te davāya vā āhāraṃ āhāreyyuṃ, madāya vā āhāraṃ āhāreyyuṃ, maṇḍanāya vā āhāraṃ āhāreyyuṃ, vibhūsanāya vā āhāraṃ āhāreyyun”ti? |
Would they eat that food for fun, indulgence, adornment, or decoration?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇ-atthāya |
“Wouldn’t they, *********, only-for desert crossing’s-sake |
āhāraṃ āhāreyyun”ti? |
{fuel up with} food?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“‘Evameva khvāhaṃ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi. |
“I say that this is how you should regard solid food. |
Kabaḷīkāre, bhikkhave, āhāre pari-ññāte |
(When) solid, ********, food (is) completely-understood, |
pañca kāma-guṇiko rāgo pariññāto hoti. |
{desire for the} five sensuality-strings {****} {is} completely-understood ****. |
Pañca kāma-guṇike rāge pariññāte |
five sensuality-strings; (when) passion (for that is) completely-understood, |
natthi taṃ saṃ-yojanaṃ yena saṃyojanena |
there-isn't such (a) fetter by fettering |
saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya. |
[that a] fettered noble-disciple {should-return} again (to) this world *********. |
Kathañca, bhikkhave, phassāhāro daṭṭhabbo? |
And how should you regard contact as fuel? |
Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṃ khādeyyuṃ. |
Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her. |
Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṃ khādeyyuṃ. |
If she stands under a tree, the creatures in the tree bite her. |
Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṃ khādeyyuṃ. |
If she stands in some water, the creatures in the water bite her. |
Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṃ khādeyyuṃ. |
If she stands in the open, the creatures in the open bite her. |
Yaṃ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṃ khādeyyuṃ. |
Wherever that flayed cow stands, the creatures there would bite her. |
Evameva khvāhaṃ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi. |
I say that this is how you should regard contact as fuel. |
Phasse, bhikkhave, āhāre pari-ññāte |
(When) contact, ********, (as) fuel (is) completely-understood, |
tisso vedanā pari-ññātā honti. |
three feelings (are) completely-understood. |
Tīsu vedanāsu pari-ññātāsu |
(When the) three feelings (are) completely-understood, |
ariya-sāvakassa natthi kiñci uttari-karaṇīyanti |
(for a) noble-disciple there-isn't anything further-(to)-do, |
vadāmi. |
I-say. |
Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo? |
And how should you regard mental intention as fuel? |
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. |
Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. |
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. |
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. |
Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. |
Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. |
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. |
Then that person’s intention, aim, and wish would be to get far away. |
Taṃ kissa hetu? |
Why is that? |
Evañhi, bhikkhave, tassa purisassa hoti: |
Because that person would think: |
‘imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’ti. |
‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’ |
Evameva khvāhaṃ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. |
I say that this is how you should regard mental intention as fuel. |
Mano-sañ-cetanāya, bhikkhave, āhāre pari-ññāte |
(When) mental-intention, *********, (as a) fuel (is) completely-understood, |
tisso taṇhā pari-ññātā honti. |
(the) three cravings (are) completely-understood. |
Tīsu taṇhāsu pari-ññātāsu |
(When the) three cravings (are) completely-understood, |
ariya-sāvakassa natthi kiñci uttari-karaṇīyanti |
(for a) noble-disciple there-isn't anything further-(to)-do, |
vadāmi. |
I-say. |
Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo? |
And how should you regard consciousness as fuel? |
Seyyathāpi, bhikkhave, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ: |
Suppose they were to arrest a bandit, a criminal and present him to the king, saying: |
‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. |
‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ |
Tamenaṃ rājā evaṃ vadeyya: |
The king would say: |
‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti. |
‘Go, my men, and strike this man in the morning with a hundred spears!’ |
Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. |
The king’s men did as they were told. |
Atha rājā majjhanhikasamayaṃ evaṃ vadeyya: |
Then at midday the king would say: |
‘ambho, kathaṃ so puriso’ti? |
‘My men, how is that man?’ |
‘Tatheva, deva, jīvatī’ti. |
‘He’s still alive, Your Majesty.’ |
Tamenaṃ rājā evaṃ vadeyya: |
The king would say: |
‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. |
‘Go, my men, and strike this man in the middle of the day with a hundred spears!’ |
Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. |
The king’s men did as they were told. |
Atha rājā sāyanhasamayaṃ evaṃ vadeyya: |
Then late in the afternoon the king would say: |
‘ambho, kathaṃ so puriso’ti? |
‘My men, how is that man?’ |
‘Tatheva, deva, jīvatī’ti. |
‘He’s still alive, Your Majesty.’ |
Tamenaṃ rājā evaṃ vadeyya: |
The king would say: |
‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. |
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ |
Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. |
The king’s men did as they were told. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu so puriso divasaṃ tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? |
Would that man experience pain and distress from being struck with three hundred spears a day?” |
“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha; |
“Sir, that man would experience pain and distress from being struck with one spear, |
ko pana vādo tīhi sattisatehi haññamāno”ti. |
how much more so three hundred spears!” |
“Evameva khvāhaṃ, bhikkhave, |
“this is how, *********, |
viññāṇ-āhāro daṭṭhabboti vadāmi. |
consciousness-as-fuel should-be-seen, I say. |
Viññāṇe, bhikkhave, āhāre pari-ññāte |
(When) consciousness, *********, (as) fuel (is) completely-understood, |
nāma-rūpaṃ pari-ññātaṃ hoti, |
name-&-form {is} completely-understood ****. |
nāma-rūpe pari-ññāte |
(When) name-&-form (are) completely-understood, |
ariya-sāvakassa natthi kiñci uttari-karaṇīyanti |
(for a) noble-disciple there-isn't anything further-(to)-do, |
vadāmī”ti. |
I say.” |
putta-maṃsūpama-suttaṃ (SN 12.63) |
A Son’s Flesh (SN 12:63) |
| (thanissaro trans.) | |
♦ 63. sāvatthiyaṃ ... pe ... “cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. katame cattāro? kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. |
Near Sāvatthī. “There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. |
ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya”. |
These are the four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. |
1) ♦ “kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo? seyyathāpi, bhikkhave, dve jāyampatikā VAR parittaṃ sambalaṃ ādāya kantāramaggaṃ paṭipajjeyyuṃ. tesamassa ekaputtako piyo manāpo. atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ kantāragatānaṃ yā parittā sambalamattā, sā parikkhayaṃ pariyādānaṃ gaccheyya. siyā ca nesaṃ kantārāvaseso anatiṇṇo. |
1) “And how is physical food to be regarded? Suppose a couple, husband & wife, taking meager provisions, were to travel through a desert. With them would be their only baby son, dear & appealing. Then the meager provisions of the couple going through the desert would be used up & depleted while there was still a stretch of the desert yet to be crossed. |
atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ evamassa — ‘amhākaṃ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā VAR. atthi cāyaṃ kantārāvaseso anittiṇṇo VAR. yaṃnūna mayaṃ imaṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyāma, mā sabbeva tayo vinassimhā’ti. atha kho te, bhikkhave, dve jāyampatikā taṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyuṃ. te puttamaṃsāni ceva khādeyyuṃ, ure ca paṭipiseyyuṃ — ‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti. |
The thought would occur to them, ‘Our meager provisions are used up & depleted while there is still a stretch of this desert yet to be crossed. What if we were to kill this only baby son of ours, dear & appealing, and make dried meat & jerky. That way—chewing on the flesh of our son—at least the two of us would make it through this desert. Otherwise, all three of us would perish.’ So they would kill their only baby son, loved & endearing, and make dried meat & jerky. Chewing on the flesh of their son, they would make it through the desert. While eating the flesh of their only son, they would beat their breasts, (crying,) ‘Where have you gone, our only baby son? Where have you gone, our only baby son?’ |
♦ “taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā āhāraṃ āhāreyyuṃ, madāya vā āhāraṃ āhāreyyuṃ, maṇḍanāya vā āhāraṃ āhāreyyuṃ, vibhūsanāya vā āhāraṃ āhāreyyun”ti? |
* Now what do you think, monks? Would that couple eat that food playfully or for intoxication, or for putting on bulk, or for beatification?” |
“no hetaṃ, bhante”. |
“No, lord.” |
“nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṃ āhāreyyun”ti? |
“Wouldn’t they eat that food simply for the sake of making it through that desert?” |
“evaṃ, bhante”. |
“Yes, lord.” |
“evameva khvāhaṃ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo”ti vadāmi. kabaḷīkāre, bhikkhave, āhāre pariññāte pañcakāmaguṇiko rāgo pariññāto hoti. pañcakāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya. |
“In the same way, I tell you, is the nutriment of physical food to be regarded. When physical food is comprehended, passion for the five strings of sensuality is comprehended. When passion for the five strings of sensuality is comprehended, there is no fetter bound by which a disciple of the noble ones would come back again to this world. |
2. ♦ “kathañca, bhikkhave, phassāhāro daṭṭhabbo? seyyathāpi, bhikkhave, gāvī niccammā kuṭṭaṃ ce VAR nissāya tiṭṭheyya. ye kuṭṭanissitā pāṇā te naṃ khādeyyuṃ. rukkhaṃ ce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṃ khādeyyuṃ. udakaṃ ce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṃ khādeyyuṃ. ākāsaṃ ce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṃ khādeyyuṃ. yaṃ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā VAR pāṇā te naṃ khādeyyuṃ. evameva khvāhaṃ, bhikkhave, “phassāhāro daṭṭhabbo”ti vadāmi. phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti VAR vadāmi. |
2) “And how is the nutriment of contact to be regarded? Suppose a flayed cow were to stand leaning against a wall. The creatures living in the wall would chew on it. If it were to stand leaning against a tree, the creatures living in the tree would chew on it. If it were to stand exposed to water, the creatures living in the water would chew on it. If it were to stand exposed to the air, the creatures living in the air would chew on it. For wherever the flayed cow were to stand exposed, the creatures living there would chew on it. In the same way, I tell you, is the nutriment of contact to be regarded. When the nutriment of contact is comprehended, the three feelings [pleasure, pain, neither pleasure nor pain] are comprehended. When the three feelings are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do. |
3. ♦ “kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo? seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. taṃ kissa hetu? evañhi, bhikkhave, tassa purisassa hoti — ‘imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’ti. evameva khvāhaṃ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. |
3) “And how is the nutriment of intellectual intention to be regarded? Suppose there were a pit of glowing embers, deeper than a man’s height, full of embers that were neither flaming nor smoking, and a man were to come along—loving life, hating death, loving pleasure, abhorring pain—and two strong men, having grabbed him by the arms, were to drag him to the pit of embers. To get far away would be that man’s intention, far away would be his wish, far away would be his aspiration. Why is that? Because he would realize, ‘If I fall into this pit of glowing embers, I will meet with death from that cause, or with death-like pain.’ In the same way, I tell you, is the nutriment of intellectual intention to be regarded. When the nutriment of intellectual intention is comprehended, the three forms of craving [for sensuality, for becoming, and for non-becoming] are comprehended. When the three forms of craving are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do. |
4. ♦ “kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo? seyyathāpi, bhikkhave, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ — ‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. tamenaṃ rājā evaṃ vadeyya — ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti. tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. atha rājā majjhanhikasamayaṃ evaṃ vadeyya — ‘ambho, kathaṃ so puriso’ti? ‘tatheva, deva, jīvatī’ti. tamenaṃ rājā evaṃ vadeyya — ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. atha rājā sāyanhasamayaṃ evaṃ vadeyya — ‘ambho, kathaṃ so puriso’ti? ‘tatheva, deva, jīvatī’ti. tamenaṃ rājā evaṃ vadeyya — ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. taṃ kiṃ maññatha, bhikkhave, api nu so puriso divasaṃ tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? |
4) “And how is the nutriment of consciousness to be regarded? Suppose that, having arrested a thief, a criminal, they were to show him to the king: ‘This is a thief, a criminal for you, your majesty. Impose on him whatever punishment you like.’ So the king would say, ‘Go, men, and stab him in the morning with a hundred spears.’ So they would stab him in the morning with a hundred spears. Then the king would say at noon, ‘Men, how is that man?’ ‘Still alive, your majesty.’ So the king would say, ‘Go, men, and stab him at noon with a hundred spears.’ So they would stab him at noon with a hundred spears. Then the king would say in the evening, ‘Men, how is that man?’ ‘Still alive, your majesty.’ So the king would say, ‘Go, men, and stab him in the evening with a hundred spears.’ So they would stab him in the evening with a hundred spears. Now what do you think, monks? Would that man, being stabbed with three hundred spears a day, experience pain & distress from that cause?” |
“ekissāpi, bhante, sattiyā haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha; ko pana vādo tīhi sattisatehi haññamāno”ti! |
“Even if he were to be stabbed with only one spear, lord, he would experience pain & distress from that cause, to say nothing of three hundred spears.” |
“evameva khvāhaṃ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi. viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṃ pariññātaṃ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti. |
“In the same way, I tell you, monks, is the nutriment of consciousness to be regarded. When the nutriment of consciousness is comprehended, name-&-form is comprehended. When name-&-form is comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.” |
tatiyaṃ. |
(end of sutta) |
| See also: {{++SN 56.35}}; {{++KN Khp 4}} | |
| Where There is Passion |