| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।१२
Saṁyutta Nikāya 12.12
The Related Suttas Collection 12.12
२। आहारवग्ग
2. Āhāravagga
2. Fuel
मोळियफग्गुनसुत्त
Moḷiyaphaggunasutta
Phagguna of the Top-Knot
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“चत्तारोमे, भिक्खवे, आहारा भूतानं वा सत्तानं ठितिया सम्भवेसीनं वा अनुग्गहाय। कतमे चत्तारो? कबळीकारो आहारो ओळारिको वा सुखुमो वा, फस्सो दुतियो, मनोसञ्चेतना ततिया, विञ्ञाणं चतुत्थं। इमे खो, भिक्खवे, चत्तारो आहारा भूतानं वा सत्तानं ठितिया सम्भवेसीनं वा अनुग्गहाया”ति।
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāyā”ti.
“Bhikkhus, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. What four? Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.”
एवं वुत्ते, आयस्मा मोळियफग्गुनो भगवन्तं एतदवोच: “को नु खो, भन्ते, विञ्ञाणाहारं आहारेती”ति?
Evaṁ vutte, āyasmā moḷiyaphagguno1 bhagavantaṁ etadavoca: “ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti?
When he said this, Venerable Phagguna of the Top-Knot said to the Buddha, “But sir, who consumes the fuel for consciousness?”
“नो कल्लो पञ्हो”ति भगवा अवोच:
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘आहारेतीऽति अहं न वदामि। ‘आहारेतीऽति चाहं वदेय्यं, तत्रस्स कल्लो पञ्हो: ‘को नु खो, भन्ते, आहारेतीऽति? एवञ्चाहं न वदामि। एवं मं अवदन्तं यो एवं पुच्छेय्य: ‘किस्स नु खो, भन्ते, विञ्ञाणाहारोऽति, एस कल्लो पञ्हो। तत्र कल्लं वेय्याकरणं: ‘विञ्ञाणाहारो आयतिं पुनब्भवाभिनिब्बत्तिया पच्चयो, तस्मिं भूते सति सळायतनं, सळायतनपच्चया फस्सोऽ”ति।
“‘āhāretī’ti ahaṁ na vadāmi. ‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, āhāretī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo, tasmiṁ bhūte sati saḷāyatanaṁ, saḷāyatanapaccayā phasso’”ti.
“I don’t speak of one who consumes. If I were to speak of one who consumes, then it would be fitting to ask who consumes. But I don’t speak like that. Hence it would be fitting to ask: ‘Consciousness is a fuel for what?’ And a fitting answer to this would be: ‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’”
“को नु खो, भन्ते, फुसती”ति?
“Ko nu kho, bhante, phusatī”ti?
“But sir, who contacts?”
“नो कल्लो पञ्हो”ति भगवा अवोच:
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘फुसतीऽति अहं न वदामि। ‘फुसतीऽति चाहं वदेय्यं, तत्रस्स कल्लो पञ्हो: ‘को नु खो, भन्ते, फुसतीऽति? एवञ्चाहं न वदामि। एवं मं अवदन्तं यो एवं पुच्छेय्य: ‘किंपच्चया नु खो, भन्ते, फस्सोऽति, एस कल्लो पञ्हो। तत्र कल्लं वेय्याकरणं: ‘सळायतनपच्चया फस्सो, फस्सपच्चया वेदनाऽ”ति।
“‘phusatī’ti ahaṁ na vadāmi. ‘Phusatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, phusatī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kiṁpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.
“I don’t speak of one who contacts. If I were to speak of one who contacts, then it would be fitting to ask who contacts. But I don’t speak like that. Hence it would be fitting to ask: ‘What is a condition for contact?’ And a fitting answer to this would be: ‘The six sense fields are a condition for contact. Contact is a condition for feeling.’”
“को नु खो, भन्ते, वेदयती”ति?
“Ko nu kho, bhante, vedayatī”ti?
“But sir, who feels?”
“नो कल्लो पञ्हो”ति भगवा अवोच:
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘वेदयतीऽति अहं न वदामि। ‘वेदयतीऽति चाहं वदेय्यं, तत्रस्स कल्लो पञ्हो: ‘को नु खो, भन्ते, वेदयतीऽति? एवञ्चाहं न वदामि। एवं मं अवदन्तं यो एवं पुच्छेय्य: ‘किंपच्चया नु खो, भन्ते, वेदनाऽति, एस कल्लो पञ्हो। तत्र कल्लं वेय्याकरणं: ‘फस्सपच्चया वेदना, वेदनापच्चया तण्हाऽ”ति।
“‘vedayatī’ti ahaṁ na vadāmi. ‘Vedayatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, vedayatī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kiṁpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.
“I don’t speak of one who feels. If I were to speak of one who feels, then it would be fitting to ask who feels. But I don’t speak like that. Hence it would be fitting to ask: ‘What is a condition for feeling?’ And a fitting answer to this would be: ‘Contact is a condition for feeling. Feeling is a condition for craving.’”
“को नु खो, भन्ते, तसती”ति?
“Ko nu kho, bhante, tasatī”ti?
“But sir, who craves?”
“नो कल्लो पञ्हो”ति भगवा अवोच:
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘तसतीऽति अहं न वदामि। ‘तसतीऽति चाहं वदेय्यं, तत्रस्स कल्लो पञ्हो: ‘को नु खो, भन्ते, तसतीऽति? एवञ्चाहं न वदामि। एवं मं अवदन्तं यो एवं पुच्छेय्य: ‘किंपच्चया नु खो, भन्ते, तण्हाऽति, एस कल्लो पञ्हो। तत्र कल्लं वेय्याकरणं: ‘वेदनापच्चया तण्हा, तण्हापच्चया उपादानन्ऽ”ति।
“‘tasatī’ti ahaṁ na vadāmi. ‘Tasatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, tasatī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.
“I don’t speak of one who craves. If I were to speak of one who craves, then it would be fitting to ask who craves. But I don’t speak like that. Hence it would be fitting to ask: ‘What is a condition for craving?’ And a fitting answer to this would be: ‘Feeling is a condition for craving. Craving is a condition for grasping.’”
“को नु खो, भन्ते, उपादियती”ति?
“Ko nu kho, bhante, upādiyatī”ti?
“But sir, who grasps?”
“नो कल्लो पञ्हो”ति भगवा अवोच:
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘उपादियतीऽति अहं न वदामि। ‘उपादियतीऽति चाहं वदेय्यं, तत्रस्स कल्लो पञ्हो: ‘को नु खो, भन्ते, उपादियतीऽति? एवञ्चाहं न वदामि। एवं मं अवदन्तं यो एवं पुच्छेय्य: ‘किंपच्चया नु खो, भन्ते, उपादानन्ऽति, एस कल्लो पञ्हो। तत्र कल्लं वेय्याकरणं: ‘तण्हापच्चया उपादानं; उपादानपच्चया भवोऽति …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।
“‘upādiyatī’ti ahaṁ na vadāmi. ‘Upādiyatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, upādiyatī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo’ti …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
“I don’t speak of one who grasps. If I were to speak of one who grasps, then it would be fitting to ask who grasps. But I don’t speak like that. Hence it would be fitting to ask: ‘What is a condition for grasping?’ And a fitting answer to this would be: ‘Craving is a condition for grasping. Grasping is a condition for continued existence.’ … That is how this entire mass of suffering originates.
छन्नं त्वेव, फग्गुन, फस्सायतनानं असेसविरागनिरोधा फस्सनिरोधो; फस्सनिरोधा वेदनानिरोधो; वेदनानिरोधा तण्हानिरोधो; तण्हानिरोधा उपादाननिरोधो; उपादाननिरोधा भवनिरोधो; भवनिरोधा जातिनिरोधो; जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा निरुज्झन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होती”ति।
Channaṁ tveva, phagguna, phassāyatanānaṁ asesavirāganirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
When the six fields of contact fade away and cease with nothing left over, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”
दुतियं।
Dutiyaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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