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Linked Discourses 12 63 संयुत्त निकाय 12।1 63
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Puttamaṁsasutta
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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Linked Discourses 12.63
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पुत्तमंससुत्तput·ta·maṃ·sa·sut·ta
Puttamaṁsasutta
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“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.
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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.
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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 अनुग्गहाय।a·nug·ga·hā·ya
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.
These are the four fuels that maintain sentient beings that have been born and help those about to be born.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve द्वेdve जायम्पतिकाjā·yam·pa·ti·kā परित्तंpa·rit·taṃ सम्बलंsam·ba·laṃ आदायā·dā·ya कन्तारमग्गंkan·tā·ra·mag·gaṃ पटिपज्जेय्युं।pa·ṭi·paj·jey·yuṃ
Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ.
Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies.
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अथa·tha खोkho तेसं,te·saṃ भिक्खवे,bhik·kha·ve द्विन्नंdvin·naṃ जायम्पतिकानंjā·yam·pa·ti·kā·naṃ कन्तारगतानंkan·tā·ra·ga·tā·naṃ याyā परित्ताpa·rit·tā सम्बलमत्ता,sam·ba·la·mat·tā साsā परिक्खयंpa·rik·kha·yaṃ परियादानंpa·ri·yā·dā·naṃ गच्छेय्य।gac·chey·ya
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya.
As the couple were crossing the desert their limited quantity of supplies would run out,
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यन्नूनyan·nū·na मयंma·yaṃ इमंi·maṃ एकपुत्तकंe·ka·put·ta·kaṃ पियंpi·yaṃ मनापंma·nā·paṃ वधित्वाva·dhit·vā वल्लूरञ्चval·lū·rañ·ca सोण्डिकञ्चsoṇ·ḍi·kañ·ca करित्वाka·rit·vā पुत्तमंसानिput·ta·maṃ·sā·ni खादन्ताkhā·dan·tā एवंe·vaṃ तंtaṃ कन्तारावसेसंkan·tā·rā·va·se·saṃ नित्थरेय्याम,nit·tha·rey·yā·ma माmā सब्बेवsab·be·va तयोta·yo विनस्सिम्हा’ति।vi·nas·sim·hā
Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma, mā sabbeva tayo vinassimhā’ti.
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.’
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अथa·tha खोkho ते,te भिक्खवे,bhik·kha·ve द्वेdve जायम्पतिकाjā·yam·pa·ti·kā तंtaṃ एकपुत्तकंe·ka·put·ta·kaṃ पियंpi·yaṃ मनापंma·nā·paṃ वधित्वाva·dhit·vā वल्लूरञ्चval·lū·rañ·ca सोण्डिकञ्चsoṇ·ḍi·kañ·ca करित्वाka·rit·vā पुत्तमंसानिput·ta·maṃ·sā·ni खादन्ताkhā·dan·tā एवंe·vaṃ तंtaṃ कन्तारावसेसंkan·tā·rā·va·se·saṃ नित्थरेय्युं।nit·tha·rey·yuṃ
Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ.
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.
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अपिa·pi नुnu तेte दवायda·vā·ya वाvā आहारंā·hā·raṃ आहारेय्युं,ā·hā·rey·yuṃ मदायma·dā·ya वाvā आहारंā·hā·raṃ आहारेय्युं,ā·hā·rey·yuṃ मण्डनायmaṇ·ḍa·nā·ya वाvā आहारंā·hā·raṃ आहारेय्युं,ā·hā·rey·yuṃ विभूसनायvi·bhū·sa·nā·ya वाvā आहारंā·hā·raṃ आहारेय्युन्”ति?ā·hā·rey·yun
api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti?
Would they eat that food for fun, indulgence, adornment, or decoration?”
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“ननुna·nu ते,te भिक्खवे,bhik·kha·ve यावदेवyā·va·de·va कन्तारस्सkan·tā·ras·sa नित्थरणत्थायnit·tha·ra·ṇat·thā·ya आहारंā·hā·raṃ आहारेय्युन्”ति?ā·hā·rey·yun
“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti?
“Wouldn’t they eat that food just so they could make it across the desert?”
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कबळीकारे,ka·ba·ḷī·kā·re भिक्खवे,bhik·kha·ve आहारेā·hā·re परिञ्ञातेpa·riñ·ñā·te पञ्चpañ·ca कामगुणिकोkā·ma·gu·ṇi·ko रागोrā·go परिञ्ञातोpa·riñ·ñā·to होति।ho·ti
Kabaḷīkāre, bhikkhave, āhāre pariññāte pañca kāmaguṇiko rāgo pariññāto hoti.
When edible food is completely understood, desire for the five kinds of sensual stimulation is completely understood.
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पञ्चpañ·ca कामगुणिकेkā·ma·gu·ṇi·ke रागेrā·ge परिञ्ञातेpa·riñ·ñā·te नत्थिnat·thi तंtaṃ संयोजनंsaṃ·yo·ja·naṃ येनye·na संयोजनेनsaṃ·yo·ja·ne·na संयुत्तोsaṃ·yut·to अरियसावकोa·ri·ya·sā·va·ko पुनpu·na इमंi·maṃ लोकंlo·kaṃ आगच्छेय्य।ā·gac·chey·ya
Pañca kāmaguṇike rāge pariññāte natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.
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.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve गावीgā·vī निच्चम्माnic·cam·mā कुट्टञ्चेkuṭ·ṭañ·ce निस्सायnis·sā·ya तिट्ठेय्य।tiṭ·ṭhey·ya येye कुट्टनिस्सिताkuṭ·ṭa·nis·si·tā पाणाpā·ṇā तेte नंnaṃ खादेय्युं।khā·dey·yuṃ
Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ.
Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her.
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यंyaṃ यदेवya·de·va हिhi सा,sā भिक्खवे,bhik·kha·ve गावीgā·vī निच्चम्माnic·cam·mā निस्सायnis·sā·ya तिट्ठेय्य,tiṭ·ṭhey·ya येye तन्निस्सिताtan·nis·si·tā पाणाpā·ṇā तेte नंnaṃ खादेय्युं।khā·dey·yuṃ
Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ.
Wherever that flayed cow stands, the creatures there would bite her.
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तीसुtī·su वेदनासुve·da·nā·su परिञ्ञातासुpa·riñ·ñā·tā·su अरियसावकस्सa·ri·ya·sā·va·kas·sa नत्थिnat·thi किञ्चिkiñ·ci उत्तरिकरणीयन्तिut·ta·ri·ka·ra·ṇī·yan·ti वदामि।va·dā·mi
Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
When the three feelings are completely understood, a noble disciple has nothing further to do, I say.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve अङ्गारकासुaṅ·gā·ra·kā·su साधिकपोरिसाsā·dhi·ka·po·ri·sā पुण्णाpuṇ·ṇā अङ्गारानंaṅ·gā·rā·naṃ वीतच्चिकानंvī·tac·ci·kā·naṃ वीतधूमानं।vī·ta·dhū·mā·naṃ
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.
Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked.
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अथa·tha पुरिसोpu·ri·so आगच्छेय्यā·gac·chey·ya जीवितुकामोjī·vi·tu·kā·mo अमरितुकामोa·ma·ri·tu·kā·mo सुखकामोsu·kha·kā·mo दुक्खप्पटिकूलो।duk·khap·pa·ṭi·kū·lo
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
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.
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तमेनंta·me·naṃ द्वेdve बलवन्तोba·la·van·to पुरिसाpu·ri·sā नानाबाहासुnā·nā·bā·hā·su गहेत्वाga·het·vā तंtaṃ अङ्गारकासुंaṅ·gā·ra·kā·suṃ उपकड्ढेय्युं।u·pa·kaḍ·ḍhey·yuṃ
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ.
Two strong men would grab them by the arms and drag them toward the pit of glowing coals.
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अथa·tha खो,kho भिक्खवे,bhik·kha·ve तस्सtas·sa पुरिसस्सpu·ri·sas·sa आरकावस्सā·ra·kā·vas·sa चेतनाce·ta·nā आरकाā·ra·kā पत्थनाpat·tha·nā आरकाā·ra·kā पणिधि।pa·ṇi·dhi
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi.
Then that person’s intention, aim, and wish would be to get far away.
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‘इमञ्चाहंi·mañ·cā·haṃ अङ्गारकासुंaṅ·gā·ra·kā·suṃ पपतिस्सामि,pa·pa·tis·sā·mi ततोनिदानंta·to·ni·dā·naṃ मरणंma·ra·ṇaṃ वाvā निगच्छामिni·gac·chā·mi मरणमत्तंma·ra·ṇa·mat·taṃ वाvā दुक्खन्’ति।duk·khan
‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti.
‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
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मनोसञ्चेतनाय,ma·no·sañ·ce·ta·nā·ya भिक्खवे,bhik·kha·ve आहारेā·hā·re परिञ्ञातेpa·riñ·ñā·te तिस्सोtis·so तण्हाtaṇ·hā परिञ्ञाताpa·riñ·ñā·tā होन्ति।hon·ti
Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti.
When mental intention as fuel is completely understood, the three cravings are completely understood.
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तीसुtī·su तण्हासुtaṇ·hā·su परिञ्ञातासुpa·riñ·ñā·tā·su अरियसावकस्सa·ri·ya·sā·va·kas·sa नत्थिnat·thi किञ्चिkiñ·ci उत्तरिकरणीयन्तिut·ta·ri·ka·ra·ṇī·yan·ti वदामि।va·dā·mi
Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
When the three cravings are completely understood, a noble disciple has nothing further to do, I say.
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अपिa·pi नुnu सोso पुरिसोpu·ri·so दिवसंdi·va·saṃ तीहिtī·hi सत्तिसतेहिsat·ti·sa·te·hi हञ्ञमानोhañ·ña·mā·no ततोनिदानंta·to·ni·dā·naṃ दुक्खंduk·khaṃ दोमनस्संdo·ma·nas·saṃ पटिसंवेदियेथा”ति?pa·ṭi·saṃ·ve·di·ye·thā
api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?
Would that man experience pain and distress from being struck with three hundred spears a day?”
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“एकिस्सापि,e·kis·sā·pi भन्ते,bhan·te सत्तियाsat·ti·yā हञ्ञमानोhañ·ña·mā·no ततोनिदानंta·to·ni·dā·naṃ दुक्खंduk·khaṃ दोमनस्संdo·ma·nas·saṃ पटिसंवेदियेथ;pa·ṭi·saṃ·ve·di·ye·tha
“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha;
“Sir, that man would experience pain and distress from being struck with one spear,
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विञ्ञाणे,viñ·ñā·ṇe भिक्खवे,bhik·kha·ve आहारेā·hā·re परिञ्ञातेpa·riñ·ñā·te नामरूपंnā·ma·rū·paṃ परिञ्ञातंpa·riñ·ñā·taṃ होति,ho·ti नामरूपेnā·ma·rū·pe परिञ्ञातेpa·riñ·ñā·te अरियसावकस्सa·ri·ya·sā·va·kas·sa नत्थिnat·thi किञ्चिkiñ·ci उत्तरिकरणीयन्तिut·ta·ri·ka·ra·ṇī·yan·ti वदामी”ति।va·dā·mī
Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.
When consciousness as fuel is completely understood, name and form are completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say.”
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ततियं।ta·ti·yaṃ
Tatiyaṁ.
(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.