Here is the next sutta in the SN series I'm doing.
It was translated by Ven. Yuttadhammo from the Buddha Jayanti.
I did the grammatical analysis.
As usual, I have gone back over it but have likely missed certain problems.
Please point them out to me if you see any.
Metta,
Alan
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2. aahaaravaggo
2. The Chapter on Nutriment
1. aahaarasutta.m
1. The Discourse on Nutriment
11. eva.m me suta.m -- eka.m samaya.m bhagavaa saavatthiya.m viharati
eva.m [adv/indec] thus
me [per pro/inst/1^st sg/enc] me
suta.m [(s)su V/pp/acc] was heard
eka.m [adj/acc/sg]one
samaya.m [m-a/acc/sg] time
bhagavaa [nom-ant/nom/sg] Blessed One
saavatthiya.m [f-i/loc/sg] Savatthi
viharati[vi+har I/ind act/3^rd sg] he dwells
eva.m me suta.m -- eka.m samaya.m bhagavaa saavatthiya.m viharati
/thus /be me /was heard /one /time /the Blessed One /Savatthi /dwells in /
Thus have I heard – at one time, the Blessed One was dwelling in Savatthi,
anaathapi.n.dikassa [m-a/gen/sg] of Anaathapi.n.dika
aaraame[m-a/loc/sg] in the park
etad[dem pro/n/acc/sg] this
avoca[vac I/aor/3^rd sg] he said
jetavane anaathapi.n.dikassa aaraame...pe0... etadavoca
/at Jetavana /of Anaathapi.n.dika /in the park / … /He said this – /
at Jetavana, in Anathapindika’s park … He said this –
cattaarome, bhikkhave, aahaaraa bhuutaana.m vaa sattaana.m .thitiyaa
sambhavesiina.m vaa anuggahaaya
/these four /o Bhikkhus /nutriments /of become /or /of beings/for the
subsistence /of those seeking becoming /or /support /
There are these four nutriments, o Bhikkhus, for the subsistence of
those beings who have already become, or for the support of those
seeking becoming.
phasso dutiyo, manosa~ncetanaa tatiyaa, vi~n~naa.na.m catuttha.m
/contact /second /mental volition /third /consciousness /fourth /
contact as the second, mental volition as the third, consciousness as
the fourth.
ime kho, bhikkhave, cattaaro aahaaraa bhuutaana.m vaa sattaana.m
.thitiyaa sambhavesiina.m vaa anuggahaaya
//these /indeed /o Bhikkhus /four /nutriments /of become /or /of
beings/for the subsistence /of those seeking becoming /or /support /
There are indeed, o Bhikkhus, these four nutriments for the subsistence
of those beings who have already become, or for the support of those
seeking becoming.
``ime, bhikkhave, cattaaro aahaaraa
ime, [dem pro/nom/m/pl] these
bhikkhave, [m-u/voc/pl] bhikkhus
cattaaro [num adj/nom/sg] four
aahaaraa[m-a/nom/pl] nutriments
ime, bhikkhave, cattaaro aahaaraa
/these /o Bhikkhus /four /nutriments /
These four nutriments, o Bhikkhus,
ki.mnidaanaa ki.msamudayaa ki.mjaatikaa ki.mpabhavaa
/of what origin /of what cause /born from what /come into being because
of what /
what do they originate from, what are they caused by, what are they born
from, because of what do they come into being?
ime cattaaro aahaaraa ta.nhaanidaanaa ta.nhaasamudayaa ta.nhaajaatikaa
ta.nhaapabhavaa.
ime [dem pro/n/nom/pl] these
cattaaro [num adj/nom/sg] four
aahaaraa [m-a/nom/pl] nutriments
ta.nhaanidaanaa [n-a/abl/sg] with craving as origin
ta.nhaasamudayaa [m-a/abl/sg] with craving as cause
ta.nhaajaatikaa [adj/abl/sg] born from craving
ta.nhaapabhavaa [m-a/abl/sg] produced by craving
ime cattaaro aahaaraa ta.nhaanidaanaa ta.nhaasamudayaa ta.nhaajaatikaa
ta.nhaapabhavaa
/these /four /nutriments /origin in craving /caused by craving /born
from craving /come into being because of craving /
These four nutriments have their origin in craving, are caused by
craving, are born from craving, come into being because of craving.
ta.nhaa caaya.m, bhikkhave, ki.mnidaanaa ki.msamudayaa ki.mjaatikaa
ki.mpabhavaa
/craving /and this /o Bhikkhus /of what origin /of what cause /born from
what /come into being because of what /
And this craving, o Bhikkhus, what does it originate from, what is it
caused by, what is it born from, because of what does it come into being?
vedanaanidaanaa [n-a/abl/sg] with the origin of feeling
vedanaasamudayaa [m-a/abl/sg] with the cause of feeling
vedanaajaatikaa [adj/abl/sg] born from feeling
vedanaapabhavaa [m-a/abl/sg] produced by feeling
ta.nhaa vedanaanidaanaa vedanaasamudayaa vedanaajaatikaa vedanaapabhavaa
/craving /originates in feeling/caused by feeling /born from feeling
/comes into being because of feeling /
Craving has its origin in feeling, is caused by feeling , is born from
feeling, comes into being because of feeling.
*[The same pattern of the last two sentences continues, moving backwards
with vedanaa, phassa, sa.laayatana, etc. until it reaches avijjaa]*
vedanaa caaya.m, bhikkhave, ki.mnidaanaa ki.msamudayaa ki.mjaatikaa
ki.mpabhavaa?
vedanaa phassanidaanaa phassasamudayaa phassajaatikaa phassapabhavaa.
And this feeling o Bhikkhus, what does it originate from, what is it
caused by, what is it born from, because of what does it come into being?
Feeling has its origin in contact, is caused by contact , is born from
contact, comes into being because of contact.
phasso caaya.m, bhikkhave, ki.mnidaano ki.msamudayo ki.mjaatiko
ki.mpabhavo?
phasso sa.laayatananidaano sa.laayatanasamudayo sa.laayatanajaatiko
sa.laayatanapabhavo.
And this contact o Bhikkhus, what does it originate from, what is it
caused by, what is it born from, because of what does it come into being?
Contact has its origin in six-sense base, is caused by the six-fold base
, is born from the six-fold base, comes into being because of six-fold base.
sa.laayatana~ncida.m, bhikkhave, ki.mnidaana.m ki.msamudaya.m
ki.mjaatika.m ki.mpabhava.m? sa.laayatana.m naamaruupanidaana.m
naamaruupasamudaya.m naamaruupajaatika.m naamaruupapabhava.m.
And this six-fold base, o Bhikkhus, what does it originate from, what is
it caused by, what is it born from, because of what does it come into being?
The six-fold base has its origin in body and mind, is caused by body and
mind , is born from body and mind, comes into being because of body and
mind.
naamaruupa~ncida.m, bhikkhave, ki.mnidaana.m ki.msamudaya.m
ki.mjaatika.m ki.mpabhava.m? naamaruupa.m vi~n~naa.nanidaana.m
vi~n~naa.nasamudaya.m vi~n~naa.najaatika.m vi~n~naa.napabhava.m.
And this body and mind, o Bhikkhus, what does it originate from, what is
it caused by, what is it born from, because of what does it come into being?
The body and mind has its origin in consciousness, is caused by
consciousness , is born from consciousness, comes into being because of
consciousness.
vi~n~naa.na~ncida.m, bhikkhave, ki.mnidaana.m ki.msamudaya.m
ki.mjaatika.m ki.mpabhava.m? vi~n~naa.na.m sa”nkhaaranidaana.m
sa”nkhaarasamudaya.m sa”nkhaarajaatika.m sa”nkhaarapabhava.m.
And this consciousness, o Bhikkhus, what does it originate from, what is
it caused by, what is it born from, because of what does it come into being?
Consciousness has its origin in formations, is caused by formations , is
born from formations, comes into being because of formations.
sa”nkhaaraa cime, bhikkhave, ki.mnidaanaa ki.msamudayaa ki.mjaatikaa
ki.mpabhavaa? sa”nkhaaraa avijjaanidaanaa avijjaasamudayaa
avijjaajaatikaa avijjaapabhavaa.
And these formations, o Bhikkhus, what does it originate from, what is
it caused by, what is it born from, because of what does it come into being?
Formations have their origin in ignorance, are caused by ignorance , are
born from ignorance, come into being because of ignorance.
avijjaapaccayaa [m-a/abl/sg] with ignorance as condition
sa”nkhaaraa; [m-a/nom/pl] kammic formations
sa”nkhaarapaccayaa [m-a/abl/sg] with kammic formations as condition
vi~n~naa.na.m[n-a/nom/sg] consciousness
iti kho, bhikkhave, avijjaapaccayaa sa”nkhaaraa; sa”nkhaarapaccayaa
vi~n~naa.na.m
/thus /indeed /o Bhikkhus /through the condition of ignorance
/formations /through the condition of formations /consciousness /etc. /
Thus indeed, o Bhikkhus, through the condition of ignorance come
formations, through the condition of formations comes consciousness, etc.
dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering
samudayo [m-a/nom/sg] origin
hoti[huu I/ind act/3^rd sg] it is/there is
evametassa kevalassa dukkhakkhandhassa samudayo hoti
/thus of this /of the entire /of the mass of suffering /origin /is /
Thus is the origin of this entire mass of suffering.
asesaviraaganirodhaa [m-a/abl/sg] with the remainderless waning and
cessation
sa”nkhaaranirodho; [m-a/nom/sg] the cessation of kammic formations
sa”nkhaaranirodhaa [m-a/abl/sg] with the cessation of kammic formations
vi~n~naa.nanirodho[m-a/abl/sg] the cessation of consciousness
avijjaaya tveva asesaviraaganirodhaa sa”nkhaaranirodho;
sa”nkhaaranirodhaa vi~n~naa.nanirodho
/of ignorance /but indeed /remainderless cessation /the cessation of
formations /from the cessation of formations /the cessation of
consciousness /etc. /
But indeed, from the remainderless cessation of ignorance comes the
cessation of formations; from the cessation of formations comes the
cessation of consciousness, etc.
dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering
nirodho [m-a/nom/sg] cessation
hotii[huu I/ind act/3^rd sg] it is/there is
ti[indec/enc] end quote
evametassa kevalassa dukkhakkhandhassa nirodho hotii''ti
/thus of this /of the entire /of the mass of suffering /cessation /is /
Thus is the cessation of this entire mass of suffering.
pa.thama.m.
[The First]
2. The Chapter on Nutriment
1. [B]The Discourse on Nutriment[/B]
Thus have I heard:
At one time, the Blessed One was dwelling at Savatthi, in Jeta’s grove,
in Anathapindika’s park…
[At this time] he said this:
There are these four nutriments, o Bhikkhus, for the subsistence of
those beings who have already become, or for the support of those
seeking becoming.
Which four? Material food – coarse or refined [as the first], contact as
the second, mental volition as the third, consciousness as the fourth.
These four nutriments, o Bhikkhus, what do they originate from, what are
they caused by, what are they born from, by what are they produced?
These four nutriments have their origin in craving, are caused by
craving, are born from craving, are produced by craving.
And this craving, o Bhikkhus, what does it originate from, what is it
caused by, what is it born from, by what is it produced?
Craving has its origin in feeling, is caused by feeling, is born from
feeling, is produced by feeling.
And this feeling, o Bhikkhus, what does it originate from, what is it
caused by, what is it born from, by what is it produced?
Feeling has its origin in contact, is caused by contact, is born from
contact, is produced by contact.
And this contact o Bhikkhus, what does it originate from, what is it
caused by, what is it born from, by what is it produced?
Contact has its origin in six sense bases, is caused by the six sense
bases, is born from the six sense bases, is produced by six sense bases.
And this six sense bases, o Bhikkhus, what does they originate from,
what are they caused by, what are they born from, by what are they produced?
The six sense bases have their origin in body and mind, are caused by
body and mind , are born from body and mind, are produced by body and mind.
And this body and mind, o Bhikkhus, what does it originate from, what is
it caused by, what is it born from, by what is it produced?
The body and mind has its origin in consciousness, is caused by
consciousness , is born from consciousness, is produced by consciousness.
And this consciousness, o Bhikkhus, what does it originate from, what is
it caused by, what is it born from, by what is it produced?
Consciousness has its origin in kammic formations, is caused by kammic
formations, is born from kammic formations, is produced by kammic
formations.
And these kammic formations, o Bhikkhus, what do they originate from,
what are they caused by, what are they born from, by what are they produced?
Kammic formations have their origin in ignorance, are caused by
ignorance, are born from ignorance, are produced by ignorance.
Thus indeed, o Bhikkhus, through the condition of ignorance come
formations, through the condition of kammic formations comes
consciousness, etc., thus is the origin of this entire mass of suffering.
But indeed, from the remainderless cessation of ignorance comes the
cessation of formations; from the cessation of formations comes the
cessation of consciousness, etc., thus is the cessation of this entire
mass of suffering.