SN 12-21 The Group of Connected Discourses Beginning With Causation – Nidānavaggasaṁyutta > SN 12 Connected Discourses on Causation – Nidānasaṁyutta > SN 12.63 A Child’s Flesh

Linked Discourses 12.63 – Saṁyutta Nikāya 12.63

7. The Great Chapter – 7. Mahāvagga

SN 12.63 A Child’s Flesh – Puttamaṁsasutta

At Sāvatthī.

Sāvatthiyaṁ …

“Bhikkhū, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.

“cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.

What four?

Katame cattāro?

Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.

Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.

These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.

Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.

And how should you regard solid food?

Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo?

Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies.

Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ.

They had an only child, dear and beloved.

Tesamassa ekaputtako piyo manāpo.

As the couple were crossing the desert their limited quantity of supplies would run out,

Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya.

and they’d still have the rest of the desert to cross.

Siyā ca nesaṁ kantārāvaseso anatiṇṇo.

Then it would occur to that couple:

Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa:

‘Our limited quantity of supplies has run out,

‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā.

and we still have the rest of the desert to cross.

Atthi cāyaṁ kantārāvaseso anittiṇṇo.

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.’

Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma, mā sabbeva tayo vinassimhā’ti.

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.

Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ.

And as they’d eat their child’s flesh, they’d beat their breasts and cry:

Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ:

‘Where are you, our only child? Where are you, our only child?’

‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti.

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

Would they eat that food for fun, indulgence, adornment, or decoration?”

api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti?

“No, sir.”

“No hetaṁ, bhante”.

“Wouldn’t they eat that food just so they could make it across the desert?”

“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti?

“Yes, sir.”

“Evaṁ, bhante”.

“I say that this is how you should regard solid food.

“‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi.

When solid food is completely understood, desire for the five kinds of sensual stimulation is completely understood.

Kabaḷīkāre, bhikkhave, āhāre pariññāte pañca kāmaguṇiko rāgo pariññāto hoti.

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.

Pañca kāmaguṇike rāge pariññāte natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.

And how should you regard contact as fuel?

Kathañca, bhikkhave, phassāhāro daṭṭhabbo?

Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her.

Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ.

If she stands under a tree, the creatures in the tree bite her.

Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ.

If she stands in some water, the creatures in the water bite her.

Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ.

If she stands in the open, the creatures in the open bite her.

Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ.

Wherever that flayed cow stands, the creatures there would bite her.

Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ.

I say that this is how you should regard contact as fuel.

Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi.

When contact as fuel is completely understood, the three feelings are completely understood.

Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti.

When the three feelings are completely understood, a noble disciple has nothing further to do, I say.

Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.

And how should you regard mental intention as fuel?

Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo?

Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked.

Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.

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.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.

Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.

Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ.

Then that person’s intention, aim, and wish would be to get far away.

Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi.

Why is that?

Taṁ kissa hetu?

Because that person would think:

Evañhi, bhikkhave, tassa purisassa hoti:

‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’

‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti.

I say that this is how you should regard mental intention as fuel.

Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi.

When mental intention as fuel is completely understood, the three cravings are completely understood.

Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti.

When the three cravings are completely understood, a noble disciple has nothing further to do, I say.

Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.

And how should you regard consciousness as fuel?

Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo?

Suppose they were to arrest a bandit, a criminal and present him to the king, saying:

Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ:

‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’

‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.

The king would say:

Tamenaṁ rājā evaṁ vadeyya:

‘Go, my men, and strike this man in the morning with a hundred spears!’

‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti.

The king’s men did as they were told.

Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ.

Then at midday the king would say:

Atha rājā majjhanhikasamayaṁ evaṁ vadeyya:

‘My men, how is that man?’

‘ambho, kathaṁ so puriso’ti?

‘He’s still alive, Your Majesty.’

‘Tatheva, deva, jīvatī’ti.

The king would say:

Tamenaṁ rājā evaṁ vadeyya:

‘Go, my men, and strike this man in the middle of the day with a hundred spears!’

‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti.

The king’s men did as they were told.

Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ.

Then late in the afternoon the king would say:

Atha rājā sāyanhasamayaṁ evaṁ vadeyya:

‘My men, how is that man?’

‘ambho, kathaṁ so puriso’ti?

‘He’s still alive, Your Majesty.’

‘Tatheva, deva, jīvatī’ti.

The king would say:

Tamenaṁ rājā evaṁ vadeyya:

‘Go, my men, and strike this man in the late afternoon with a hundred spears!’

‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti.

The king’s men did as they were told.

Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

Would that man experience pain and distress from being struck with three hundred spears a day?”

api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?

“Sir, that man would experience pain and distress from being struck with one spear,

“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha;

let alone three hundred spears!”

ko pana vādo tīhi sattisatehi haññamāno”ti.

“I say that this is how you should regard consciousness as fuel.

“Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi.

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.”

Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.