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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Mo.liyaphagguna sutta.m
/Phagguna Top-Knot /discourse /
The discourse to Phagguna Top-Knot
(same as last sutta:)
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, contact
as the second, mental volition as the third, consciousness as the
fourth. 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.
Eva.m vutte aayasmaa mo.liyaphagguno bhagavanta.m etadavoca:
/thus /said /the venerable /Phagguna Top-Knot /to the Blessed One /said
this/
Thus said, the Venerable Phagguna Top-Knot said this to the Blessed One:
ko nu kho bhante vi~n~naa.nahaara.m aahaaretii'ti?
ko [inter pro/nom/m/sg] who
nu [indec] indeed?
kho [indec/enc] indeed
bhante [indec] Venerable sir
vi~n~naa.na[n-a] consciousness
ahaara.m[m-a/acc/sg] food/nutriment
vi~n~naa.nahaara.m [tappurisa compound] nutriment of consciousness
aahaaretii'[aahaar VII/ind act/3^rd sg] he takes food/nutriment
ti?[indec/enc] end quote
ko nu kho bhante vi~n~naa.nahaara.m aahaaretii'ti?
/who /indeed /indeed /venerable sir /the nutriment of consciousness
/uses as nutriment (endquote) /
“Who, indeed, venerable sir, uses the nutriment of consciousness as
nutriment?”
No kallo pa~nhoti bhagavaa avoca: aahaaretii'ti aha.m na vadaami.
No [indec/neg] indeed not
kallo [adj/nom/sg] proper
pa~nha[m-a] question
hoti [huu I/ind act/erd sg] it is
bhagavaa [m-ant/nom/sg] Blessed One
avoca: [vac I/nom/3^rd sg] he said
aahaaretii'[aahaar VII/ind act/3^rd sg] he takes food/nutriment
ti [indec/enc] end quote
aha.m [per pro/nom/1^st sg] I
na [indec/neg] not
vadaami.[vad I/ind act/3^rd sg] I say
No kallo pa~nhoti bhagavaa avoca: aahaaretii'ti aha.m na vadaami.
/not /proper /question (endquote) /the Blessed One /said /uses as
nutriment (endquote) /I /don’t /say /
“This is not a proper question,” said the Blessed One. “I don’t say ‘one
uses it as nutriment.’
aahaaretii'[aahaar VII/ind act/3^rd sg] he takes food/nutriment
ti [indec/enc] end quote
ca[indec/enc]and
aha.m [per pro/nom/1st sg] I
vadeyya, [vad I/opt/3^rd sg] if one were to
tatra [indec] there
assa [as I/opt/3^rd sg] there would be
kallo [adj/nom/sg] proper
pa~nho [m-a/nom/sg] question
ko [inter pro/nom/m/sg] who
nu [indec] indeed ?
kho [indec/enc] indeed
bhante, [indec] Venerable Sir
aahaaretii'[aahaar VII/ind act/3^rd sg] he takes food/nutriment
ti.[indec/enc] end quote
AAhaaretii'ti caaha.m vadeyya, tatrassa kallo pa~nho 'ko nu kho bhante,
aahaaretii'ti.
/one uses as nutriment (endquote) /and I /if I were to say /there it
would be /proper /question /who /indeed /indeed /venerable sir /uses it
as nutriment (endquote) /
“And [only] if I were to say ‘one uses it as nutriment,’ there it would
be a proper question: ‘Who, indeed, venerable sir, uses it as nutriment?’
Eva~ncaaha.m na vadaami.
Eva~n[indec/adv] thus
Ca[indec/enc] and
aha.m [ per pro/ nom/3^rd sg] I
na [neg/indec] not
vadaami. [vad I/ind act/1^st sg] I speak/I say
Eva~ncaaha.m na vadaami.
/and thus I /do not /I say /
And this I do not say.
Eva.m ma.m avadanta.m yo eva.m puccheyya:
Eva.m [indec/adv] thus
ma.m [per pro/acc/1^st sg] me
avadanta.m [vad I/pp/acc] not-saying
yo [rel pro/nom/m/sg] whoever
eva.m [indec/adv] thus
puccheyya:[pucch I/opt/3^rd sg] one should ask
Eva.m ma.m avadanta.m yo eva.m puccheyya:
/thus /me /non-saying /who /thus /should ask /
Me not saying this, whoever should ask:
'kissa nu kho bhante vi~n~naa.naahaaro'ti, esa kallo pa~nho.
'kissa [inter pro/n/gen/sg] of what
nu [indec]indeed?
kho [indec/enc] indeed
bhante [indec] venerable sir
vi~n~naa.na[n-a] consciousness
ahaara.m[m-a/nom/sg] food/nutriment
vi~n~naa.nahaaro [tappurisa compound] nutriment of consciousness
ti, [indec/enc] end quote
esa [dom pro/nom/m/sg] this
kallo [adj/m/nom/sg] proper
pa~nho[m-a/nom/sg] question
'kissa nu kho bhante vi~n~naa.naahaaro'ti, esa kallo pa~nho
/for what /indeed /indeed /Venerable Sir /nutriment of consciousness
/endquote /this /proper /question /
‘For what, indeed, Venerable Sir, is consciousness a nutriment?’ This is
a proper question.
Tatra kalla.m veyyaakara.na.m,
Tatra [indec] in this, there
kalla.m [adj/n/sg/nom] proper
veyyaakara.na.m,[n-a/nom/sg] explanation
Tatra kalla.m veyyaakara.na.m,
/there /proper /explanation /
There, the proper explanation is:
vi~n~naa.nahaaro [tappurisa compound] nutriment of consciousness
aayati.m [f-i/acc/sg] future
punabbhava[m-a] re-becoming
abhinibbattiyaa [f-i/dat/sg] for rebirth
punabbhavaabhinibbattiyaa[dvanda compound] for future becoming and rebirth
paccayo[m-a/nom/sg] condition
vi~n~naa.naahaaro aayati.m punabbhavaabhinibbattiyaa paccayo
/nutriment of consciousness /future /rebirth and becoming /condition /
“The nutriment of consciousness is a condition for future becoming and
rebirth.
Tasmi.m bhuute sati sa.laayatana.m, sa.laayatanapaccayaa phassoti.
Tasmi.m [dem pro/loc/m/sg] in this/that
bhuute [bhuu I/pp/loc/sg] being
sati [f-i/nom/sg] being/existing
sa.laayatana.m, [n-a/nom/sg] six-sense bases
sa.laayatanapaccayaa [m-a/abl/sg] from condition of the six sense bases
phasso[m-a/nom/sg] contact
ti [indec/enc] end quote
Tasmi.m bhuute sati sa.laayatana.m, sa.laayatanapaccayaa phassoti
/in that /being /if there is /the six-sense base /from the condition of
the six-sense base /contact enquote/
In that being, if there is the six-sense base, then from the condition
of the six-sense base is contact.
[The same pattern from above is continued for contact, feeling, craving,
and clinging]
Ko nu kho bhante, phusatii'ti. No kallo pa~nho'ti bhagavaa avoca.
Phusatii'ti aha.m na vadaami. Phusatii'ti caaha.m vadeyya.m, tatrassa
kallo pa~nho 'ko nu kho bhante, phusatii'ti. Eva.m caaha.m na vadaami.
Eva.m ma.m avadanta.m yo eva.m puccheyya 'kimpaccayaa nu kho bhante,
phasso'ti. Esa kallo pa~nho. Tatra kalla.m veyyaakara.na.m
'sa.laayatanapaccayaa phasso. Phassapaccayaa vedanaa'ti.
“Who, indeed, venerable sir, comes in contact?”
“This is not a proper question,” said the Blessed One. “I don’t say
‘comes in contact.’ And [only] if I were to say ‘one comes in contact,’
there it would be a proper question: ‘Who, indeed, venerable sir, comes
in contact?’ And this I do not say. Me not saying this, whoever should
ask: ‘From what condition, indeed, Venerable Sir, is contact?’ This is a
proper question. There, the proper explanation is: “From the six-sense
base as a condition comes contact. From the condition of contact are
feelings.”
Ko nu kho bhante, vediyatii'ti. No kallo pa~nho'ti bhagavaa avoca.
Vediyatii'ti aha.m na vadaami. Vediyatii'ti caaha.m vadeyya.m, tatrassa
kallo pa~nho ''ko nu kho bhante, vediyatii''ti eva.m caaha.m na vadaami.
Eva.m ma.m avadanta.m yo eva.m puccheyya 'kimpaccayaa nu kho bhante
vedanaa'ti, esa kallo pa~nho. Tatra kalla.m veyyaakara.na.m
''phassapaccayaa vedanaa. Vedanaapaccayaa ta.nhaa''ti.
“Who, indeed, venerable sir, feels?”
“This is not a proper question,” said the Blessed One. “I don’t say
‘feels.’ And [only] if I were to say ‘one comes in contact,’ there it
would be a proper question: ‘Who, indeed, venerable sir, feels?’ And
this I do not say. Me not saying this, whoever should ask: ‘From what
condition, indeed, Venerable Sir, is contact?’ This is a proper
question. There, the proper explanation is: “From the condition of
contact come feelings. From the condition of feelings is craving.”
Ko nu kho bhante, ta.nhiiyatii'ti. No kallo pa~nho'ti bhagavaa avoca.
Ta.nhiiyatii'ti aha.m na vadaami. ta.nhiiyatii'ti caaha.m vadeyya.m,
tatrassa kallo pa~nho ''ko nu kho bhante, ta.nhiiyatii''ti. Eva.m
caaha.m na vadaami. Eva.m ma.m avadanta.m yo eva.m puccheyya
''kimpaccayaa nu kho bhante, ta.nhaa''ti, esa kallo pa~nho. Tatra
kalla.m veyyaakara.na.m ''vedanaapaccayaa ta.nhaa. Ta.nhaapaccayaa
upaadaana''nti.
“Who, indeed, venerable sir, craves?”
“This is not a proper question,” said the Blessed One. “I don’t say
‘craves.’ And [only] if I were to say ‘craves,’ there it would be a
proper question: ‘Who, indeed, venerable sir, craves?’ And this I do not
say. Me not saying this, whoever should ask: ‘From what condition,
indeed, Venerable Sir, is craving?’ This is a proper question. There,
the proper explanation is: “From the condition of feelings comes
craving. From the condition of craving is clinging.”
Ko nu kho bhante, upaadiyatii'ti. No kallo pa~nho'ti bhagavaa avoca.
Upaadiyatii'ti aha.m na vadaami. Upaadiyatii'ti caaha.m vadeyya.m,
tatrassa kallo pa~nho ''konu kho bhante, upaadiyatii''ti. Eva.m caaha.m
na vadaami. Eva.m ma.m avadanta.m yo eva.m puccheyya ''kimpaccayaa nu
kho bhante, upaadaana''nti. Esa kallo pa~nho. Tatra kalla.m
veyyaakara.na.m ''ta.nhaapaccayaa upaadaana.m. Upaadaanapaccayaa bhavo.
“Who, indeed, venerable sir, clings?”
“This is not a proper question,” said the Blessed One. “I don’t say
‘clings.’ And [only] if I were to say ‘clings,’ there it would be a
proper question: ‘Who, indeed, venerable sir, clings?’ And this I do not
say. Me not saying this, whoever should ask: ‘From what condition,
indeed, Venerable Sir, is clinging?’ This is a proper question. There,
the proper explanation is: “From the condition of craving comes
clinging. From the condition of clinging is becoming.”
dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering
samudayo [m-a/nom/sg] origin
hoti[huu I/ind act/3^rd sg] it is
Evametassa kevalassa dukkhakkhandhassa samudayo hoti
/thus of this /entire /of the mass of suffering /the production /is /
Thus is the production of this entire mass of suffering.
asesaviraaganirodhaa [tappurisa compound] from cessation by complete
dispassion
phassanirodho[tappurisa compound] cessation of contact
Channa.m tveva phagguna, phassaayatanaana.m asesaviraaganirodhaa
phassanirodho
/six /but verily /Phagguna /for the bases of contact /from the cessation
through traceless dispassion /the cessation of contact /
But verily, Phagguna, from the cessation of passion for the six bases of
contact without remainder comes the cessation of contact.
Phassanirodhaa vedanaanirodho.
Phassanirodhaa [tappurisa compound] from the cessation of contact
vedanaanirodho.[ tappurisa compound] the cessation of feeling
Phassanirodhaa vedanaanirodho.
From the cessation of contact comes the cessation of feelings
[Same pattern as previous sentence is continued for the next 6 phrases.]
Vedanaanirodhaa ta.nhaanirodho.
From the cessation of feelings comes the cessation of craving.
Ta.nhaanirodhaa upaadaananirodho.
From the cessation of craving comes the cessation of clinging.
Upaadaananirodhaa bhavanirodho.
From the cessation of clinging comes the cessation of becoming.
Bhavanirodhaa jaatinirodho.
From the cessation of becoming comes the cessation of birth.
Jaatinirodhaa jaraamara.na.m
From the cessation of birth comes the cessation of old-age and death,
sokaparidevadukkhadomanassupaayaasaa nirujjhanti.
and sorrow, lamentation, pain, suffering and grief cease.
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 hotiiti
Thus is the cessation of this entire mass of suffering.”
*Full English:*
* *
*"The Discourse to Phagguna Top-Knot"*
In Savathi -
"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, contact
as the second, mental volition as the third, consciousness as the
fourth. 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."
Thus said, the Venerable Phagguna Top-Knot said this to the Blessed One:
“Who, indeed, venerable sir, consumes consciousness as nutriment?”
“This is not a proper question,” said the Blessed One. “I don’t say ‘One
consumes nutriment.’ “And [only] if I were to say ‘One consumes
nutriment,’ would [the following] be a proper question: ‘Who, indeed,
venerable sir, consumes [consciousness as] nutriment?’"
And this I do not say. Since I do not say this, whoever should ask: ‘For
what, indeed, Venerable Sir, is consciousness a nutriment?’ This would
be a proper question. Then, the proper explanation is: 'The nutriment of
consciousness is a condition for future becoming and rebirth. In that
being, if there are the six-sense bases, then from the condition of the
six-sense bases is contact.'"
Who, indeed, Venerable Sir, comes in contact?”
“This is not a proper question,” said the Blessed One. “I don’t say ‘One
comes in contact.’ And [only] if I were to say ‘one comes in contact,’
then it would be a proper question: ‘Who, indeed, venerable sir, comes
in contact?’ And this I do not say. Since I do not say this, whoever
should ask: ‘From what condition, indeed, Venerable Sir, comes contact?’
This would be a proper question. Then, the proper explanation is: “From
the six-sense base as a condition comes contact. From the condition of
contact are feelings.”
“Who, indeed, Venerable Sir, feels?”
“This is not a proper question,” said the Blessed One. “I don’t say
‘feels.’ And [only] if I were to say ‘one comes in contact,’ then it
would be a proper question: ‘Who, indeed, venerable sir, feels?’ And
this I do not say. Since I do not say this, whoever should ask: ‘From
what condition, indeed, Venerable Sir, comes contact?’ This would be a
proper question. Then, the proper explanation is: “From the condition of
contact come feelings. From the condition of feelings is craving.”
“Who, indeed, Venerable Sir, craves?”
“This is not a proper question,” said the Blessed One. “I don’t say
‘craves.’ And [only] if I were to say ‘craves,’ then it would be a
proper question: ‘Who, indeed, venerable sir, craves?’ And this I do not
say. Since I do not say this, whoever should ask: ‘From what condition,
indeed, Venerable Sir, comes craving?’ This would be a proper question.
Then, the proper explanation is: “From the condition of feelings comes
craving. From the condition of craving is clinging.”
“Who, indeed, Venerable Sir, clings?”
“This is not a proper question,” said the Blessed One. “I don’t say
‘clings.’ And [only] if I were to say ‘clings,’ then it would be a
proper question: ‘Who, indeed, venerable sir, clings?’ And this I do not
say. Since I do not say this, whoever should ask: ‘From what condition,
indeed, Venerable Sir, comes clinging?’ This would be a proper question.
Then, the proper explanation is: “From the condition of craving comes
clinging. From the condition of clinging is becoming.”
From the condition of becoming comes birth. From the condition of birth
come old-age and death, sorrow, lamentation, pain, suffering and grief
arise together.
Thus comes the production of this entire mass of suffering.
But verily, Phagguna, from the cessation of passion for the six bases of
contact without remainder comes the cessation of contact.
From the cessation of contact comes the cessation of feelings.
From the cessation of feelings comes the cessation of craving.
From the cessation of craving comes the cessation of clinging.
From the cessation of clinging comes the cessation of becoming.
From the cessation of becoming comes the cessation of birth.
From the cessation of birth comes the cessation of old-age and death,
and sorrow, lamentation, pain, suffering and grief cease.
Thus comes the cessation of this entire mass of suffering.”