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Thanissaro bhikkhu - english
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11.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme - pe - etadavoca – "cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … “Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
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I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks, there are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born.
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Katame cattāro?
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What four?
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Which four?
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Kabaḷīkāro [kabaḷiṃkāro (sī. pī.), kavaḷīkāro (syā. kaṃ.)] āhāro – oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
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Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
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Physical food, gross or refined; contact as the second; intellectual intention the third; and consciousness the fourth.
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Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya".
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These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
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These are the four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born.
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"Ime, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
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What is the source, origin, birthplace, and inception of these four fuels?
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“Now, these four nutriments have what as their cause, what as their origination, what as their source, what as that which brings them into play?
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Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
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Craving.
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These four nutriments have craving as their cause, craving as their origination, craving as their source, craving as that which brings them into play.
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Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
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And what is the source, origin, birthplace, and inception of craving?
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“And this craving has what as its cause, what as its origination, what as its source, what as that which brings it into play?
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Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
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Feeling.
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… Feeling.…
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Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
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And what is the source of feeling?
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“And this feeling has what as its cause…?
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Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
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Contact.
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… Contact.…
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Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
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And what is the source of contact?
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“And this contact has what as its cause…?
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Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
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The six sense fields.
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… The six sense media.…
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Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
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And what is the source of the six sense fields?
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“And these six sense media have what as their cause…?
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Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.
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Name and form.
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… Name-&-form.…
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Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
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And what is the source of name and form?
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“And this name-&-form has what as its cause…?
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Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.
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Consciousness.
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… Consciousness.…
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Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
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And what is the source of consciousness?
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“And this consciousness has what as its cause…?
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Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.
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Choices.
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… Fabrication.…
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Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
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And what is the source of choices?
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“And this fabrication has what as its cause, what as its origination, what as its source, what as that which brings it into play?
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Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
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Ignorance.
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Fabrication has ignorance as its cause, ignorance as its origination, ignorance as its source, ignorance as that which brings it into play.
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"Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hoti.
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And so, ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
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“Thus, from ignorance as a requisite condition come fabrications. “From fabrications as a requisite condition comes consciousness. “From consciousness as a requisite condition comes name-&-form. “From name-&-form as a requisite condition come the six sense media. “From the six sense media as a requisite condition comes contact. “From contact as a requisite condition comes feeling. “From feeling as a requisite condition comes craving. “From craving as a requisite condition comes clinging/sustenance. “From clinging/sustenance as a requisite condition comes becoming. “From becoming as a requisite condition comes birth. “From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
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Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho - pe - evametassa kevalassa dukkhakkhandhassa nirodho hotī"ti.
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When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”
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“Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.”
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Paṭhamaṃ.
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