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संयुत्त निकाय १२।६३
Saṁyutta Nikāya 12.63
The Related Suttas Collection 12.63
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
पुत्तमंससुत्त
Puttamaṁsasutta
A Child’s Flesh
सावत्थियं …
Sāvatthiyaṁ …
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 अनुग्गहाय।
“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 anuggahāya.
“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.
कथञ्च, भिक्खवे, कबळीकारो आहारो दट्ठब्बो? सेय्यथापि, भिक्खवे, द्वे जायम्पतिका परित्तं सम्बलं आदाय कन्तारमग्गं पटिपज्जेय्युं। तेसमस्स एकपुत्तको पियो मनापो। अथ खो तेसं, भिक्खवे, द्विन्नं जायम्पतिकानं कन्तारगतानं या परित्ता सम्बलमत्ता, सा परिक्खयं परियादानं गच्छेय्य। सिया च नेसं कन्तारावसेसो अनतिण्णो। अथ खो तेसं, भिक्खवे, द्विन्नं जायम्पतिकानं एवमस्स: ‘अम्हाकं खो या परित्ता सम्बलमत्ता सा परिक्खीणा परियादिण्णा। अत्थि चायं कन्तारावसेसो अनित्तिण्णो। यन्नून मयं इमं एकपुत्तकं पियं मनापं वधित्वा वल्लूरञ्च सोण्डिकञ्च करित्वा पुत्तमंसानि खादन्ता एवं तं कन्तारावसेसं नित्थरेय्याम, मा सब्बेव तयो विनस्सिम्हाऽति। अथ खो ते, भिक्खवे, द्वे जायम्पतिका तं एकपुत्तकं पियं मनापं वधित्वा वल्लूरञ्च सोण्डिकञ्च करित्वा पुत्तमंसानि खादन्ता एवं तं कन्तारावसेसं नित्थरेय्युं। ते पुत्तमंसानि चेव खादेय्युं, उरे च पटिपिसेय्युं: ‘कहं, एकपुत्तक, कहं, एकपुत्तकाऽति।
Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo? Seyyathāpi, bhikkhave, dve jāyampatikā1 parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ. Tesamassa ekaputtako piyo manāpo. Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya. Siyā ca nesaṁ kantārāvaseso anatiṇṇo. Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa: ‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā. Atthi cāyaṁ kantārāvaseso anittiṇṇo. Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma, mā sabbeva tayo vinassimhā’ti. Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ. Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ: ‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti.
And how should you regard solid food? Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies. They had an only child, dear and beloved. As the couple were crossing the desert their limited quantity of supplies would run out, and they’d still have the rest of the desert to cross. Then it would occur to that couple: ‘Our limited quantity of supplies has run out, and we still have the rest of the desert to cross. Why don’t we kill our only child, so dear and beloved, and prepare dried and spiced meat? Then we can make it across the desert by eating our child’s flesh. Let not all three perish.’ 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. And as they’d eat their child’s flesh, they’d beat their breasts and cry: ‘Where are you, our only child? Where are you, our only child?’
तं किं मञ्ञथ, भिक्खवे, अपि नु ते दवाय वा आहारं आहारेय्युं, मदाय वा आहारं आहारेय्युं, मण्डनाय वा आहारं आहारेय्युं, विभूसनाय वा आहारं आहारेय्युन्”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti?
What do you think, bhikkhus? Would they eat that food for fun, indulgence, adornment, or decoration?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“ननु ते, भिक्खवे, यावदेव कन्तारस्स नित्थरणत्थाय आहारं आहारेय्युन्”ति?
“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti?
“Wouldn’t they eat that food just so they could make it across the desert?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“‘एवमेव ख्वाहं, भिक्खवे, कबळीकारो आहारो दट्ठब्बोऽति वदामि। कबळीकारे, भिक्खवे, आहारे परिञ्ञाते पञ्च कामगुणिको रागो परिञ्ञातो होति। पञ्च कामगुणिके रागे परिञ्ञाते नत्थि तं संयोजनं येन संयोजनेन संयुत्तो अरियसावको पुन इमं लोकं आगच्छेय्य।
“‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi. Kabaḷīkāre, bhikkhave, āhāre pariññāte pañca kāmaguṇiko rāgo pariññāto hoti. Pañca kāmaguṇike rāge pariññāte natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.
“I say that this is how you should regard solid food. When solid food is completely understood, desire for the five kinds of sensual stimulation is completely understood. When desire for the five kinds of sensual stimulation is completely understood, a noble disciple is bound by no fetter that might return them again to this world.
कथञ्च, भिक्खवे, फस्साहारो दट्ठब्बो? सेय्यथापि, भिक्खवे, गावी निच्चम्मा कुट्टञ्चे निस्साय तिट्ठेय्य। ये कुट्टनिस्सिता पाणा ते नं खादेय्युं। रुक्खञ्चे निस्साय तिट्ठेय्य, ये रुक्खनिस्सिता पाणा ते नं खादेय्युं। उदकञ्चे निस्साय तिट्ठेय्य, ये उदकनिस्सिता पाणा ते नं खादेय्युं। आकासञ्चे निस्साय तिट्ठेय्य, ये आकासनिस्सिता पाणा ते नं खादेय्युं। यं यदेव हि सा, भिक्खवे, गावी निच्चम्मा निस्साय तिट्ठेय्य, ये तन्निस्सिता पाणा ते नं खादेय्युं। एवमेव ख्वाहं, भिक्खवे, ‘फस्साहारो दट्ठब्बोऽति वदामि। फस्से, भिक्खवे, आहारे परिञ्ञाते तिस्सो वेदना परिञ्ञाता होन्ति। तीसु वेदनासु परिञ्ञातासु अरियसावकस्स नत्थि किञ्चि उत्तरिकरणीयन्ति वदामि।
Kathañca, bhikkhave, phassāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce2 nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ. Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ. Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ. Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ. Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā3 pāṇā te naṁ khādeyyuṁ. Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi. Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti4 vadāmi.
And how should you regard contact as fuel? Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her. If she stands under a tree, the creatures in the tree bite her. If she stands in some water, the creatures in the water bite her. If she stands in the open, the creatures in the open bite her. Wherever that flayed cow stands, the creatures there would bite her. I say that this is how you should regard contact as fuel. When contact as fuel is completely understood, the three feelings are completely understood. When the three feelings are completely understood, a noble disciple has nothing further to do, I say.
कथञ्च, भिक्खवे, मनोसञ्चेतनाहारो दट्ठब्बो? सेय्यथापि, भिक्खवे, अङ्गारकासु साधिकपोरिसा पुण्णा अङ्गारानं वीतच्चिकानं वीतधूमानं। अथ पुरिसो आगच्छेय्य जीवितुकामो अमरितुकामो सुखकामो दुक्खप्पटिकूलो। तमेनं द्वे बलवन्तो पुरिसा नानाबाहासु गहेत्वा तं अङ्गारकासुं उपकड्ढेय्युं। अथ खो, भिक्खवे, तस्स पुरिसस्स आरकावस्स चेतना आरका पत्थना आरका पणिधि। तं किस्स हेतु? एवञ्हि, भिक्खवे, तस्स पुरिसस्स होति: ‘इमञ्चाहं अङ्गारकासुं पपतिस्सामि, ततोनिदानं मरणं वा निगच्छामि मरणमत्तं वा दुक्खन्ऽति। एवमेव ख्वाहं, भिक्खवे, ‘मनोसञ्चेतनाहारो दट्ठब्बोऽति वदामि। मनोसञ्चेतनाय, भिक्खवे, आहारे परिञ्ञाते तिस्सो तण्हा परिञ्ञाता होन्ति। तीसु तण्हासु परिञ्ञातासु अरियसावकस्स नत्थि किञ्चि उत्तरिकरणीयन्ति वदामि।
Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. Taṁ kissa hetu? Evañhi, bhikkhave, tassa purisassa hoti: ‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti. Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
And how should you regard mental intention as fuel? Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. 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. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. Then that person’s intention, aim, and wish would be to get far away. Why is that? Because that person would think: ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’ I say that this is how you should regard mental intention as fuel. When mental intention as fuel is completely understood, the three cravings are completely understood. When the three cravings are completely understood, a noble disciple has nothing further to do, I say.
कथञ्च, भिक्खवे, विञ्ञाणाहारो दट्ठब्बो? सेय्यथापि, भिक्खवे, चोरं आगुचारिं गहेत्वा रञ्ञो दस्सेय्युं: ‘अयं ते, देव, चोरो आगुचारी, इमस्स यं इच्छसि तं दण्डं पणेहीऽति। तमेनं राजा एवं वदेय्य: ‘गच्छथ, भो, इमं पुरिसं पुब्बण्हसमयं सत्तिसतेन हनथाऽति। तमेनं पुब्बण्हसमयं सत्तिसतेन हनेय्युं। अथ राजा मज्झन्हिकसमयं एवं वदेय्य: ‘अम्भो, कथं सो पुरिसोऽति? ‘तथेव, देव, जीवतीऽति। तमेनं राजा एवं वदेय्य: ‘गच्छथ, भो, तं पुरिसं मज्झन्हिकसमयं सत्तिसतेन हनथाऽति। तमेनं मज्झन्हिकसमयं सत्तिसतेन हनेय्युं। अथ राजा सायन्हसमयं एवं वदेय्य: ‘अम्भो, कथं सो पुरिसोऽति? ‘तथेव, देव, जीवतीऽति। तमेनं राजा एवं वदेय्य: ‘गच्छथ, भो, तं पुरिसं सायन्हसमयं सत्तिसतेन हनथाऽति। तमेनं सायन्हसमयं सत्तिसतेन हनेय्युं।
Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti. Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ. Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ. Atha rājā sāyanhasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.
And how should you regard consciousness as fuel? Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say: ‘Go, my men, and strike this man in the morning with a hundred spears!’ The king’s men did as they were told. Then at midday the king would say: ‘My men, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say: ‘Go, my men, and strike this man in the middle of the day with a hundred spears!’ The king’s men did as they were told. Then late in the afternoon the king would say: ‘My men, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say: ‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ The king’s men did as they were told.
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो दिवसं तीहि सत्तिसतेहि हञ्ञमानो ततोनिदानं दुक्खं दोमनस्सं पटिसंवेदियेथा”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?
What do you think, bhikkhus? Would that man experience pain and distress from being struck with three hundred spears a day?”
“एकिस्सापि, भन्ते, सत्तिया हञ्ञमानो ततोनिदानं दुक्खं दोमनस्सं पटिसंवेदियेथ; को पन वादो तीहि सत्तिसतेहि हञ्ञमानो”ति।
“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha; ko pana vādo tīhi sattisatehi haññamāno”ti.
“Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!”
“एवमेव ख्वाहं, भिक्खवे, विञ्ञाणाहारो दट्ठब्बोति वदामि। विञ्ञाणे, भिक्खवे, आहारे परिञ्ञाते नामरूपं परिञ्ञातं होति, नामरूपे परिञ्ञाते अरियसावकस्स नत्थि किञ्चि उत्तरिकरणीयन्ति वदामी”ति।
“Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi. Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.
“I say that this is how you should regard consciousness as fuel. When consciousness as fuel is completely understood, name and form is completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say.”
ततियं।
Tatiyaṁ.
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 »]
Footnotes:
