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Linked Discourses 12 12 संयुत्त निकाय 12।1 12

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Moḷiyaphaggunasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

संयुत्तsaṃ·yut·ta निकायni·kā·ya 12।12

Saṁyutta Nikāya 12.12

Linked Discourses 12.12
2

2। आहारवग्गā·hā·ra·vag·ga

2. Āhāravagga

2. Fuel
3

मोळियफग्गुनसुत्तmo·ḷi·ya·phag·gu·na·sut·ta

Moḷiyaphaggunasutta

Phagguna of the Top-Knot
4

सावत्थियंsā·vat·thi·yaṃ विहरति।vi·ha·ra·ti

Sāvatthiyaṁ viharati.

At Sāvatthī.
5

“चत्तारोमे,cat·tā·ro·me भिक्खवे,bhik·kha·ve आहाराā·hā·rā भूतानंbhū·tā·naṃ वाvā सत्तानंsat·tā·naṃ ठितियाṭhi·ti·yā सम्भवेसीनंsam·bha·ve·sī·naṃ वाvā अनुग्गहाय।a·nug·ga·hā·ya

“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.
6

कतमेka·ta·me चत्तारो?cat·tā·ro

Katame cattāro?

What four?
7

कबळीकारोka·ba·ḷī·kā·ro आहारोā·hā·ro ओळारिकोo·ḷā·ri·ko वाvā सुखुमोsu·khu·mo वा,vā फस्सोphas·so दुतियो,du·ti·yo मनोसञ्चेतनाma·no·sañ·ce·ta·nā ततिया,ta·ti·yā विञ्ञाणंviñ·ñā·ṇaṃ चतुत्थं।ca·tut·thaṃ

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.
8

इमेi·me खो,kho भिक्खवे,bhik·kha·ve चत्तारोcat·tā·ro आहाराā·hā·rā भूतानंbhū·tā·naṃ वाvā सत्तानंsat·tā·naṃ ठितियाṭhi·ti·yā सम्भवेसीनंsam·bha·ve·sī·naṃ वाvā अनुग्गहाया”ति।a·nug·ga·hā·yā

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.”
9

एवंe·vaṃ वुत्ते,vut·te आयस्माā·yas·mā मोळियफग्गुनोmo·ḷi·ya·phag·gu·no भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

Evaṁ vutte, āyasmā moḷiyaphagguno bhagavantaṁ etadavoca:

When he said this, Venerable Phagguna of the Top-Knot said to the Buddha,
10

“कोko नुnu खो,kho भन्ते,bhan·te विञ्ञाणाहारंviñ·ñā·ṇā·hā·raṃ आहारेती”ति?ā·hā·re·tī

“ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti?

“But sir, who consumes consciousness as fuel?”
11

“नोno कल्लोkal·lo पञ्हो”तिpañ·ho भगवाbha·ga·vā अवोच:a·vo·ca

“No kallo pañho”ti bhagavā avoca:

“That’s not a cogent question,” said the Buddha.
12

“‘आहारेती’तिā·hā·re·tī अहंa·haṃ नna वदामि।va·dā·mi

“‘āhāretī’ti ahaṁ na vadāmi.

“I don’t speak of one who consumes.
13

‘आहारेती’तिā·hā·re·tī चाहंcā·haṃ वदेय्यं,va·dey·yaṃ तत्रस्सtat·ras·sa कल्लोkal·lo पञ्हो:pañ·ho

‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:

If I were to speak of one who consumes, then it would be cogent to ask
14

‘कोko नुnu खो,kho भन्ते,bhan·te आहारेती’ति?ā·hā·re·tī

‘ko nu kho, bhante, āhāretī’ti?

who consumes.
15

एवञ्चाहंe·vañ·cā·haṃ नna वदामि।va·dā·mi

Evañcāhaṁ na vadāmi.

But I don’t speak like that.
16

एवंe·vaṃ मंmaṃ अवदन्तंa·va·dan·taṃ योyo एवंe·vaṃ पुच्छेय्य:puc·chey·ya

Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:

Hence it would be cogent to ask:
17

‘किस्सkis·sa नुnu खो,kho भन्ते,bhan·te विञ्ञाणाहारो’ति,viñ·ñā·ṇā·hā·ro एसe·sa कल्लोkal·lo पञ्हो।pañ·ho

‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho.

‘For what is consciousness the fuel?’
18

तत्रtat·ra कल्लंkal·laṃ वेय्याकरणं:vey·yā·ka·ra·ṇaṃ

Tatra kallaṁ veyyākaraṇaṁ:

And a cogent answer to this would be:
19

‘विञ्ञाणाहारोviñ·ñā·ṇā·hā·ro आयतिंā·ya·tiṃ पुनब्भवाभिनिब्बत्तियाpu·nab·bha·vā·bhi·nib·bat·ti·yā पच्चयो,pac·ca·yo तस्मिंtas·miṃ भूतेbhū·te सतिsa·ti सळायतनं,sa·ḷā·ya·ta·naṃ सळायतनपच्चयाsa·ḷā·ya·ta·na·pac·ca·yā फस्सो’”ति।phas·so

‘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.’”
20

“कोko नुnu खो,kho भन्ते,bhan·te फुसती”ति?phu·sa·tī

“Ko nu kho, bhante, phusatī”ti?

“But sir, who contacts?”
21

“नोno कल्लोkal·lo पञ्हो”तिpañ·ho भगवाbha·ga·vā अवोच:a·vo·ca

“No kallo pañho”ti bhagavā avoca:

“That’s not a cogent question,” said the Buddha.
22

“‘फुसती’तिphu·sa·tī अहंa·haṃ नna वदामि।va·dā·mi

“‘phusatī’ti ahaṁ na vadāmi.

“I don’t speak of one who contacts.
23

‘फुसती’तिphu·sa·tī चाहंcā·haṃ वदेय्यं,va·dey·yaṃ तत्रस्सtat·ras·sa कल्लोkal·lo पञ्हो:pañ·ho

‘Phusatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:

If I were to speak of one who contacts, then it would be cogent to ask
24

‘कोko नुnu खो,kho भन्ते,bhan·te फुसती’ति?phu·sa·tī

‘ko nu kho, bhante, phusatī’ti?

who contacts.
25

एवञ्चाहंe·vañ·cā·haṃ नna वदामि।va·dā·mi

Evañcāhaṁ na vadāmi.

But I don’t speak like that.
26

एवंe·vaṃ मंmaṃ अवदन्तंa·va·dan·taṃ योyo एवंe·vaṃ पुच्छेय्य:puc·chey·ya

Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:

Hence it would be cogent to ask:
27

‘किंपच्चयाkiṃ·pac·ca·yā नुnu खो,kho भन्ते,bhan·te फस्सो’ति,phas·so एसe·sa कल्लोkal·lo पञ्हो।pañ·ho

‘kiṁpaccayā nu kho, bhante, phasso’ti, esa kallo pañho.

‘What is a requirement for contact?’
28

तत्रtat·ra कल्लंkal·laṃ वेय्याकरणं:vey·yā·ka·ra·ṇaṃ

Tatra kallaṁ veyyākaraṇaṁ:

And a cogent answer to this would be:
29

‘सळायतनपच्चयाsa·ḷā·ya·ta·na·pac·ca·yā फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना’”ति।ve·da·nā

‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.

‘The six sense fields are requirements for contact. Contact is a requirement for feeling.’”
30

“कोko नुnu खो,kho भन्ते,bhan·te वेदयती”ति?ve·da·ya·tī

“Ko nu kho, bhante, vedayatī”ti?

“But sir, who feels?”
31

“नोno कल्लोkal·lo पञ्हो”तिpañ·ho भगवाbha·ga·vā अवोच:a·vo·ca

“No kallo pañho”ti bhagavā avoca:

“That’s not a cogent question,” said the Buddha.
32

“‘वेदयती’तिve·da·ya·tī अहंa·haṃ नna वदामि।va·dā·mi

“‘vedayatī’ti ahaṁ na vadāmi.

“I don’t speak of one who feels.
33

‘वेदयती’तिve·da·ya·tī चाहंcā·haṃ वदेय्यं,va·dey·yaṃ तत्रस्सtat·ras·sa कल्लोkal·lo पञ्हो:pañ·ho

‘Vedayatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:

If I were to speak of one who feels, then it would be cogent to ask
34

‘कोko नुnu खो,kho भन्ते,bhan·te वेदयती’ति?ve·da·ya·tī

‘ko nu kho, bhante, vedayatī’ti?

who feels.
35

एवञ्चाहंe·vañ·cā·haṃ नna वदामि।va·dā·mi

Evañcāhaṁ na vadāmi.

But I don’t speak like that.
36

एवंe·vaṃ मंmaṃ अवदन्तंa·va·dan·taṃ योyo एवंe·vaṃ पुच्छेय्य:puc·chey·ya

Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:

Hence it would be cogent to ask:
37

‘किंपच्चयाkiṃ·pac·ca·yā नुnu खो,kho भन्ते,bhan·te वेदना’ति,ve·da·nā एसe·sa कल्लोkal·lo पञ्हो।pañ·ho

‘kiṁpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho.

‘What is a requirement for feeling?’
38

तत्रtat·ra कल्लंkal·laṃ वेय्याकरणं:vey·yā·ka·ra·ṇaṃ

Tatra kallaṁ veyyākaraṇaṁ:

And a cogent answer to this would be:
39

‘फस्सपच्चयाphas·sa·pac·ca·yā वेदना,ve·da·nā वेदनापच्चयाve·da·nā·pac·ca·yā तण्हा’”ति।taṇ·hā

‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.

‘Contact is a requirement for feeling. Feeling is a requirement for craving.’”
40

“कोko नुnu खो,kho भन्ते,bhan·te तसती”ति?ta·sa·tī

“Ko nu kho, bhante, tasatī”ti?

“But sir, who craves?”
41

“नोno कल्लोkal·lo पञ्हो”तिpañ·ho भगवाbha·ga·vā अवोच:a·vo·ca

“No kallo pañho”ti bhagavā avoca:

“That’s not a cogent question,” said the Buddha.
42

“‘तसती’तिta·sa·tī अहंa·haṃ नna वदामि।va·dā·mi

“‘tasatī’ti ahaṁ na vadāmi.

“I don’t speak of one who craves.
43

‘तसती’तिta·sa·tī चाहंcā·haṃ वदेय्यं,va·dey·yaṃ तत्रस्सtat·ras·sa कल्लोkal·lo पञ्हो:pañ·ho

‘Tasatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:

If I were to speak of one who craves, then it would be cogent to ask
44

‘कोko नुnu खो,kho भन्ते,bhan·te तसती’ति?ta·sa·tī

‘ko nu kho, bhante, tasatī’ti?

who craves.
45

एवञ्चाहंe·vañ·cā·haṃ नna वदामि।va·dā·mi

Evañcāhaṁ na vadāmi.

But I don’t speak like that.
46

एवंe·vaṃ मंmaṃ अवदन्तंa·va·dan·taṃ योyo एवंe·vaṃ पुच्छेय्य:puc·chey·ya

Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:

Hence it would be cogent to ask:
47

‘किंपच्चयाkiṃ·pac·ca·yā नुnu खो,kho भन्ते,bhan·te तण्हा’ति,taṇ·hā एसe·sa कल्लोkal·lo पञ्हो।pañ·ho

‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho.

‘What is a requirement for craving?’
48

तत्रtat·ra कल्लंkal·laṃ वेय्याकरणं:vey·yā·ka·ra·ṇaṃ

Tatra kallaṁ veyyākaraṇaṁ:

And a cogent answer to this would be:
49

‘वेदनापच्चयाve·da·nā·pac·ca·yā तण्हा,taṇ·hā तण्हापच्चयाtaṇ·hā·pac·ca·yā उपादानन्’”ति।u·pā·dā·nan

‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.

‘Feeling is a requirement for craving. Craving is a requirement for grasping.’”
50

“कोko नुnu खो,kho भन्ते,bhan·te उपादियती”ति?u·pā·di·ya·tī

“Ko nu kho, bhante, upādiyatī”ti?

“But sir, who grasps?”
51

“नोno कल्लोkal·lo पञ्हो”तिpañ·ho भगवाbha·ga·vā अवोच:a·vo·ca

“No kallo pañho”ti bhagavā avoca:

“That’s not a cogent question,” said the Buddha.
52

“‘उपादियती’तिu·pā·di·ya·tī अहंa·haṃ नna वदामि।va·dā·mi

“‘upādiyatī’ti ahaṁ na vadāmi.

“I don’t speak of one who grasps.
53

‘उपादियती’तिu·pā·di·ya·tī चाहंcā·haṃ वदेय्यं,va·dey·yaṃ तत्रस्सtat·ras·sa कल्लोkal·lo पञ्हो:pañ·ho

‘Upādiyatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho:

If I were to speak of one who grasps, then it would be cogent to ask
54

‘कोko नुnu खो,kho भन्ते,bhan·te उपादियती’ति?u·pā·di·ya·tī

‘ko nu kho, bhante, upādiyatī’ti?

who grasps.
55

एवञ्चाहंe·vañ·cā·haṃ नna वदामि।va·dā·mi

Evañcāhaṁ na vadāmi.

But I don’t speak like that.
56

एवंe·vaṃ मंmaṃ अवदन्तंa·va·dan·taṃ योyo एवंe·vaṃ पुच्छेय्य:puc·chey·ya

Evaṁ maṁ avadantaṁ yo evaṁ puccheyya:

Hence it would be cogent to ask:
57

‘किंपच्चयाkiṃ·pac·ca·yā नुnu खो,kho भन्ते,bhan·te उपादानन्’ति,u·pā·dā·nan एसe·sa कल्लोkal·lo पञ्हो।pañ·ho

‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho.

‘What is a requirement for grasping?’
58

तत्रtat·ra कल्लंkal·laṃ वेय्याकरणं:vey·yā·ka·ra·ṇaṃ

Tatra kallaṁ veyyākaraṇaṁ:

And a cogent answer to this would be:
59

‘तण्हापच्चयाtaṇ·hā·pac·ca·yā उपादानं;u·pā·dā·naṃ

‘taṇhāpaccayā upādānaṁ;

‘Craving is a requirement for grasping.
60

उपादानपच्चयाu·pā·dā·na·pac·ca·yā भवो’तिbha·vo …पे…pe

upādānapaccayā bhavo’ti …pe…

Grasping is a requirement for continued existence.’ …
61

एवमेतस्सe·va·me·tas·sa केवलस्सke·va·las·sa दुक्खक्खन्धस्सduk·khak·khan·dhas·sa समुदयोsa·mu·da·yo होति।ho·ti

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

That is how this entire mass of suffering originates.
62

छन्नंchan·naṃ त्वेव,tve·va फग्गुन,phag·gu·na फस्सायतनानंphas·sā·ya·ta·nā·naṃ असेसविरागनिरोधाa·se·sa·vi·rā·ga·ni·ro·dhā फस्सनिरोधो;phas·sa·ni·ro·dho

Channaṁ tveva, phagguna, phassāyatanānaṁ asesavirāganirodhā phassanirodho;

When the six fields of contact fade away and cease with no residue left behind, contact ceases.
63

फस्सनिरोधाphas·sa·ni·ro·dhā वेदनानिरोधो;ve·da·nā·ni·ro·dho

phassanirodhā vedanānirodho;

When contact ceases, feeling ceases.
64

वेदनानिरोधाve·da·nā·ni·ro·dhā तण्हानिरोधो;taṇ·hā·ni·ro·dho

vedanānirodhā taṇhānirodho;

When feeling ceases, craving ceases.
65

तण्हानिरोधाtaṇ·hā·ni·ro·dhā उपादाननिरोधो;u·pā·dā·na·ni·ro·dho

taṇhānirodhā upādānanirodho;

When craving ceases, grasping ceases.
66

उपादाननिरोधाu·pā·dā·na·ni·ro·dhā भवनिरोधो;bha·va·ni·ro·dho

upādānanirodhā bhavanirodho;

When grasping ceases, continued existence ceases.
67

भवनिरोधाbha·va·ni·ro·dhā जातिनिरोधो;jā·ti·ni·ro·dho

bhavanirodhā jātinirodho;

When continued existence ceases, rebirth ceases.
68

जातिनिरोधाjā·ti·ni·ro·dhā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā निरुज्झन्ति।ni·ruj·jhan·ti

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
69

एवमेतस्सe·va·me·tas·sa केवलस्सke·va·las·sa दुक्खक्खन्धस्सduk·khak·khan·dhas·sa निरोधोni·ro·dho होती”ति।ho·tī

Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

That is how this entire mass of suffering ceases.”
70

दुतियं।du·ti·yaṃ

Dutiyaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.