0.1
Saṁyutta Nikāya 12.12
Linked Discourses 12.12
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2. Āhāravagga
2. Fuel
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Moḷiyaphaggunasutta
Phagguna of the Top-Knot
1.1
Sāvatthiyaṁ viharati.
At Sāvatthī.
1.2
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.
“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born.
1.3
Katame cattāro?
What four?
1.4
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
1.5
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāyā”ti.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.”
2.1
Evaṁ vutte, āyasmā moḷiyaphagguno bhagavantaṁ etadavoca:
When he said this, Venerable Phagguna of the Top-Knot said to the Buddha,
2.2
“ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti?
“But sir, who consumes consciousness as fuel?”
2.3
“No kallo pañho”ti bhagavā avoca:
“That’s not a cogent question,” said the Buddha.
2.4
“‘āhāretī’ti ahaṁ na vadāmi.
“I don’t speak of one who consumes.
2.5
‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:
If I were to speak of one who consumes, then it would be cogent to ask
2.6
‘ko nu kho, bhante, āhāretī’ti?
who consumes.
2.7
Evañcāhaṁ na vadāmi.
But I don’t speak like that.
2.8
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:
Hence it would be cogent to ask:
2.9
‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho.
‘For what is consciousness the fuel?’
2.10
Tatra kallaṁ veyyākaraṇaṁ:
And a cogent answer to this would be:
2.11
‘viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo, tasmiṁ bhūte sati saḷāyatanaṁ, saḷāyatanapaccayā phasso’”ti.
‘Consciousness as fuel is a requirement for regeneration into a new state of existence in the future. When the being is present, there are the six sense fields. The six sense fields are requirements for contact.’”
3.1
“Ko nu kho, bhante, phusatī”ti?
“But sir, who contacts?”
3.2
“No kallo pañho”ti bhagavā avoca:
“That’s not a cogent question,” said the Buddha.
3.3
“‘phusatī’ti ahaṁ na vadāmi.
“I don’t speak of one who contacts.
3.4
‘Phusatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:
If I were to speak of one who contacts, then it would be cogent to ask
3.5
‘ko nu kho, bhante, phusatī’ti?
who contacts.
3.6
Evañcāhaṁ na vadāmi.
But I don’t speak like that.
3.7
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:
Hence it would be cogent to ask:
3.8
‘kiṁpaccayā nu kho, bhante, phasso’ti, esa kallo pañho.
‘What is a requirement for contact?’
3.9
Tatra kallaṁ veyyākaraṇaṁ:
And a cogent answer to this would be:
3.10
‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.
‘The six sense fields are requirements for contact. Contact is a requirement for feeling.’”
4.1
“Ko nu kho, bhante, vedayatī”ti?
“But sir, who feels?”
4.2
“No kallo pañho”ti bhagavā avoca:
“That’s not a cogent question,” said the Buddha.
4.3
“‘vedayatī’ti ahaṁ na vadāmi.
“I don’t speak of one who feels.
4.4
‘Vedayatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:
If I were to speak of one who feels, then it would be cogent to ask
4.5
‘ko nu kho, bhante, vedayatī’ti?
who feels.
4.6
Evañcāhaṁ na vadāmi.
But I don’t speak like that.
4.7
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:
Hence it would be cogent to ask:
4.8
‘kiṁpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho.
‘What is a requirement for feeling?’
4.9
Tatra kallaṁ veyyākaraṇaṁ:
And a cogent answer to this would be:
4.10
‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.
‘Contact is a requirement for feeling. Feeling is a requirement for craving.’”
5.1
“Ko nu kho, bhante, tasatī”ti?
“But sir, who craves?”
5.2
“No kallo pañho”ti bhagavā avoca:
“That’s not a cogent question,” said the Buddha.
5.3
“‘tasatī’ti ahaṁ na vadāmi.
“I don’t speak of one who craves.
5.4
‘Tasatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:
If I were to speak of one who craves, then it would be cogent to ask
5.5
‘ko nu kho, bhante, tasatī’ti?
who craves.
5.6
Evañcāhaṁ na vadāmi.
But I don’t speak like that.
5.7
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:
Hence it would be cogent to ask:
5.8
‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho.
‘What is a requirement for craving?’
5.9
Tatra kallaṁ veyyākaraṇaṁ:
And a cogent answer to this would be:
5.10
‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.
‘Feeling is a requirement for craving. Craving is a requirement for grasping.’”
6.1
“Ko nu kho, bhante, upādiyatī”ti?
“But sir, who grasps?”
6.2
“No kallo pañho”ti bhagavā avoca:
“That’s not a cogent question,” said the Buddha.
6.3
“‘upādiyatī’ti ahaṁ na vadāmi.
“I don’t speak of one who grasps.
6.4
‘Upādiyatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:
If I were to speak of one who grasps, then it would be cogent to ask
6.5
‘ko nu kho, bhante, upādiyatī’ti?
who grasps.
6.6
Evañcāhaṁ na vadāmi.
But I don’t speak like that.
6.7
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:
Hence it would be cogent to ask:
6.8
‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho.
‘What is a requirement for grasping?’
6.9
Tatra kallaṁ veyyākaraṇaṁ:
And a cogent answer to this would be:
6.10
‘taṇhāpaccayā upādānaṁ;
‘Craving is a requirement for grasping.
6.11
upādānapaccayā bhavo’ti …pe…
Grasping is a requirement for continued existence.’ …
6.12
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
7.1
Channaṁ tveva, phagguna, phassāyatanānaṁ asesavirāganirodhā phassanirodho;
When the six fields of contact fade away and cease with no residue left behind, contact ceases.
7.2
phassanirodhā vedanānirodho;
When contact ceases, feeling ceases.
7.3
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
7.4
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
7.5
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
7.6
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
7.7
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
7.8
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
Tripiṭaka