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Saṁyutta Nikāya 12.12 Linked Discourses 12.12
2. Āhāravagga 2. Fuel
Moḷiyaphaggunasutta Phagguna of the Top-Knot MoḷiyaphaggunaPhagguna.
Sāvatthiyaṁ viharati. At Sāvatthī. At Sāvatthı̄.. near Sāvatthī...
“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. “Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be.
Katame cattāro? What four? What four?The Exalted One was teaching the doctrine of the four sustenances.
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. The nutriment edible food, gross or subtle; second, contact; third, mental volition; fourth, consciousness.
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.” These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be.”
Evaṁ vutte, āyasmā moḷiyaphagguno bhagavantaṁ etadavoca: When he said this, Venerable Phagguna of the Top-Knot said to the Buddha, When this was said, the Venerable Moḷiyaphagguna said to the Blessed One:And when he had named them the venerable Moliya-Phagguna said to the Exalted One:
“ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti? “But sir, who consumes consciousness as fuel?” “Venerable sir, who consumes the nutriment consciousness?”“Who now is it, lord, who feeds on the consciousness sustenance?”
“No kallo pañho”ti bhagavā avoca: “That’s not a cogent question,” said the Buddha. “Not a valid question,” the Blessed One replied.“Not a fit question.” said the Exalted One.
“‘āhāretī’ti ahaṁ na vadāmi. “I don’t speak of one who consumes. “I do not say, ‘One consumes.’“I am not saying [someone] feeds on.
‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who consumes, then it would be cogent to ask If I should say, ‘One consumes,’ in that case this would be a valid question:If I were saying so, to that the question would be a fit one.
‘ko nu kho, bhante, āhāretī’ti? who consumes. ‘Venerable sir, who consumes?’
Evañcāhaṁ na vadāmi. But I don’t speak like that. But I do not speak thus.But I am not saying so. If you were to ask me:
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be cogent to ask: Since I do not speak thus, if one should ask me,
‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho. ‘For what is consciousness the fuel?’ ‘Venerable sir, for what is the nutriment consciousness [a condition]?’ this would be a valid question.‘of what now, lord, is consciousness the sustenance ?’
Tatra kallaṁ veyyākaraṇaṁ: And a cogent answer to this would be: To this the valid answer is:this were a fit question. And the fit answer to it is:
‘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.’” ‘The nutriment consciousness is a condition for the production of future renewed existence. When that which has come into being exists, the six sense bases [come to be]; with the six sense bases as condition, contact.’”‘the consciousness-sustenance is the cause of renewed becoming, of rebirth in the future. When that is come to pass, is present, the sixfold sense-sphere becomes, and conditioned by the sixfold sense-sphere contact becomes.’”
“Ko nu kho, bhante, phusatī”ti? “But sir, who contacts?” “Venerable sir, who makes contact?”“Who now, lord, exercises contact?”
“No kallo pañho”ti bhagavā avoca: “That’s not a cogent question,” said the Buddha. “Not a valid question,” the Blessed One replied.“Not a fit question,” said the Exalted One.
“‘phusatī’ti ahaṁ na vadāmi. “I don’t speak of one who contacts. “I do not say, ‘One makes contact.’“I am not saying [someone] exercises contact.
‘Phusatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who contacts, then it would be cogent to ask If I should say, ‘One makes contact,’ in that case this would be a valid question:If I were saying so, the question would be a fit one.
‘ko nu kho, bhante, phusatī’ti? who contacts. ‘Venerable sir, who makes contact?’
Evañcāhaṁ na vadāmi. But I don’t speak like that. But I do not speak thus.But I am not saying so.
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be cogent to ask: Since I do not speak thus, if one should ask me,And I not saying so, if you were to ask thus:
‘kiṁpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. ‘What is a requirement for contact?’ ‘Venerable sir, with what as condition does contact [come to be]?’‘Conditioned now by what, lord, is contact?’
Tatra kallaṁ veyyākaraṇaṁ: And a cogent answer to this would be: this would be a valid question. To this the valid answer is:this is a fit question. And the fit answer there would be:
‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti. ‘The six sense fields are requirements for contact. Contact is a requirement for feeling.’” ‘With the six sense bases as condition, contact [comes to be]; with contact as condition, feeling.’”‘conditioned by the sixfold sense-sphere is contact; conditioned by contact is feeling.’”
“Ko nu kho, bhante, vedayatī”ti? “But sir, who feels?” “Venerable sir, who feels?”“Who now, lord, is it who feels?”
“No kallo pañho”ti bhagavā avoca: “That’s not a cogent question,” said the Buddha. “Not a valid question,” the Blessed One replied.“Not a fit question,” said the Exalted One.
“‘vedayatī’ti ahaṁ na vadāmi. “I don’t speak of one who feels. “I do not say, ‘One feels.’“I am not saying [someone] feels.
‘Vedayatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who feels, then it would be cogent to ask If I should say, ‘One feels,’ in that case this would be a valid question:If I were saying so, the question would be a fit one. But I am not saying so.
‘ko nu kho, bhante, vedayatī’ti? who feels. ‘Venerable sir, who feels?’
Evañcāhaṁ na vadāmi. But I don’t speak like that. But I do not speak thus.And I am not saying so,
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be cogent to ask: Since I do not speak thus, if one should ask me,if you were to ask thus:
‘kiṁpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. ‘What is a requirement for feeling?’ ‘Venerable sir, with what as condition does feeling [come to be]?’ this would be a valid question.‘Conditioned now by what, lord, is feeling?’
Tatra kallaṁ veyyākaraṇaṁ: And a cogent answer to this would be: To this the valid answer is:this were a fit question. And the fit answer there would be:
‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti. ‘Contact is a requirement for feeling. Feeling is a requirement for craving.’” ‘With contact as condition, feeling [comes to be]; with feeling as condition, craving.’”‘Conditioned by contact is feeling, conditioned by feeling is craving.’”
“Ko nu kho, bhante, tasatī”ti? “But sir, who craves?” “Venerable sir, who craves?”“Who now, lord, is it who craves?”
“No kallo pañho”ti bhagavā avoca: “That’s not a cogent question,” said the Buddha. “Not a valid question,” the Blessed One replied.“Not a fit question,” said the Exalted One.
“‘tasatī’ti ahaṁ na vadāmi. “I don’t speak of one who craves. “I do not say, ‘One craves.’“I am not saying [someone] craves.
‘Tasatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who craves, then it would be cogent to ask If I should say, ‘One craves,’ in that case this would be a valid question:If I were saying so, the question would be a fit one.
‘ko nu kho, bhante, tasatī’ti? who craves. ‘Venerable sir, who craves?’
Evañcāhaṁ na vadāmi. But I don’t speak like that. But I do not speak thus.But I am not saying so.
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be cogent to ask: Since I do not speak thus, if one should ask me,And I not saying so, if you were to ask thus:
‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho. ‘What is a requirement for craving?’ ‘Venerable sir, with what as condition does craving [come to be]?’ this would be a valid question.‘Conditioned now by what, lord, is craving ?’
Tatra kallaṁ veyyākaraṇaṁ: And a cogent answer to this would be: To this the valid answer is:this were a fit question. And the fit answer there would be:
‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti. ‘Feeling is a requirement for craving. Craving is a requirement for grasping.’” ‘With feeling as condition, craving [comes to be]; with craving as condition, clinging;’”‘Conditioned by feeling is craving. Conditioned by craving is grasping.’”
“Ko nu kho, bhante, upādiyatī”ti? “But sir, who grasps?” “Who now, lord, is it who grasps ?”
“No kallo pañho”ti bhagavā avoca: “That’s not a cogent question,” said the Buddha. “Not a fit question,” said the Exalted One
“‘upādiyatī’ti ahaṁ na vadāmi. “I don’t speak of one who grasps. “I am not saying [someone] grasps.
‘Upādiyatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who grasps, then it would be cogent to ask If I were saying so, the question would be a fit one.
‘ko nu kho, bhante, upādiyatī’ti? who grasps.
Evañcāhaṁ na vadāmi. But I don’t speak like that. But I am not saying so.
Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: Hence it would be cogent to ask: And I not saying so, if you were to ask thus:
‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho. ‘What is a requirement for grasping?’ ‘Conditioned now by what, lord, is there grasping?’
Tatra kallaṁ veyyākaraṇaṁ: And a cogent answer to this would be: this were a fit question. And the fit answer there would be:
‘taṇhāpaccayā upādānaṁ; ‘Craving is a requirement for grasping. “‘with craving as condition, clinging;‘Conditioned by craving is grasping.’
upādānapaccayā bhavo’ti …pe… Grasping is a requirement for continued existence.’ … with clinging as condition, existence’ … ‘Conditioned by grasping is becoming.’” And so on.
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Such is the origin of this whole mass of suffering.’“Such is the uprising of this entire mass of Ill.
Channaṁ tveva, phagguna, phassāyatanānaṁ asesavirāganirodhā phassanirodho; When the six fields of contact fade away and cease with nothing left over, contact ceases. But, Phagguna, with the remainderless fading away and cessation of the six bases for contact comes cessation of contact;But from the utter fading away and cessation of the sixfold sphere of sense-contact, Phagguna, comes cessation of contact,
phassanirodhā vedanānirodho; When contact ceases, feeling ceases. with the cessation of contact, cessation of feeling;from cessation of contact, cessation of feeling,
vedanānirodhā taṇhānirodho; When feeling ceases, craving ceases. with the cessation of feeling, cessation of craving;from cessation of feeling, cessation of craving,
taṇhānirodhā upādānanirodho; When craving ceases, grasping ceases. with the cessation of craving, cessation of clinging;... of grasping
upādānanirodhā bhavanirodho; When grasping ceases, continued existence ceases. with the cessation of clinging, cessation of existence;... of becoming
bhavanirodhā jātinirodho; When continued existence ceases, rebirth ceases. with the cessation of existence, cessation of birth;... of birth
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.... of decay-and-death, of grief lamentation, suffering, unhappiness, despair.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” Such is the cessation of this whole mass of suffering.”Such is the cessation of this entire mass of ill.”
Dutiyaṁ.