Home | Dhamma | Teachings | Practice | Glossary | Tipiṭaka | Suttas

Samyutta Nikaya

# SN 12.63 Puttamaṁsa Sutta (The Son’s Flesh) SN 12.63

Download TXT Download PDF Browse this collection Home

Candana Bhikkhu audio

## Listen on YouTube

- Saṁyutta Nikāya - The Connected Discourses (SN 12.61-12.70) Nidānavagga S/Nidāna S/Mahā Vagga (Duration: 4:24:05)

## Text

    [page 1]
    SN 12.63
    Nidānavagga Saṁyutta
    (Group of Connected Discourses On Causation)

    Nidāna Saṁyutta
    (Connected Discourses On Causation)

    Mahā Vagga
    (The Great Section)

    Puttamaṁsa Sutta
    “The Son’s Flesh”

    Translated by Bhikkhu Candana
    Copyright © Bhikkhu Candana 2023
    While living in Sāvatthī, The Blessed One addressed the Bhikkhus by saying:

    “Bhikkhus, there are these four types of nourishment that are necessary to maintain the health of
    sentient beings who are already alive, and for the assistance and support of those other beings,
    who are yet to be born. Now what are these four?

    “The nourishment of edible food that is consumed, whether rough or fine, solid or liquid, coarse
    or refined; secondly, there is the nourishment of contact; thirdly, there is the nourishment of
    intentional thinking; and fourthly, there is the nourishment of consciousness or sense awareness.
    “These are the four types of nourishment that are necessary to maintain the health of sentient
    beings who are already alive, and for the assistance and support of those other beings, who are
    yet to be born.
    1. “Now, Bhikkhus, how should the consuming of the nourishment of edible food be understood?

    “Just as a married couple, a husband and a wife, intending on crossing the desert, take their one
    and only, beloved, dear son with them, but they set off on their long journey without having
    taken sufficient amount of water, food, and supplies along with them.

    “Later, after having already traveled a considerable distance, and having crossed halfway into the
    desert, their limited water, food, and supplies would be used up and completely exhausted.
    Furthermore, they realize how the rest of the desert still needs to be crossed for them to reach
    safety.
    Then, the husband and wife reflect:

    [page 2]
    ‘Our limited water, food and supplies have all been used up and completely exhausted, while the
    rest of this desert still needs to be crossed for us to reach safety. If we go on like this, all three of
    us will die and perish! The only option we have now is for us to kill our one and only, beloved,
    dear son, and by flavoring and drying up his flesh, we could carry it with us to feed and sustain
    us on the way! That way, by eating our beloved son’s flesh, we can then cross the rest of this
    desert!’

    “Then, Bhikkhus, imagine that the husband and wife would go ahead and kill their one and only,
    beloved, dear son, flavoring and drying up his flesh which they then carry with them, as they
    cross the rest of the desert. But, while they are eating their son’s flesh, they would start beating
    their chests and cry out: ‘Where are you, our one and only son? Where are you, our one and
    only, beloved and dear son?’

    “Now, what do you think, Bhikkhus? Would they be eating that food for pleasure or to enjoy
    themselves, indulging themselves with it, or would they eat it so they become attractive or
    maintain physical beauty?”

    “No, Venerable Sir, they would not.”

    “Would they not be eating that food only for the sake of supporting themselves, as they cross the
    desert?”

    “Yes, Venerable Sir, they would.”

    “In just the same manner, Bhikkhus, I declare, you must relate to food, and in the way you
    consume the nourishment you get from edible food! For, when the nourishment of edible food is
    fully understood, the Noble Disciple then sees for certain the binding and fettering that result
    from lusting after the five branches of sensual pleasure.
    And once lusting for the five branches of sensual pleasure is seen for certain and fully
    understood for what it is, then there are no more fetters for the Noble Disciple to become
    shackled to, which would have forced him to come back again to this world.

    2. “And how, Bhikkhus, should the nourishment of contact be understood?

    “Just as, Bhikkhus, when a cow that has been severely injured and left with an open wound that
    exposes her flesh and soft tissues inside, if she were to stand or lean against a wall, the ants and
    other creeping animals dwelling in and on the wall would come eagerly biting and eating at her
    exposed and fleshy wound.

    “And if she goes and stands against a tree, the animals dwelling in and on the tree would also
    come eagerly biting and eating at her exposed and fleshy wound.

    “Or, if she goes and immerses herself in a body of water, the animals dwelling in the water
    would start biting and eating at her exposed and fleshy wound.

    [page 3]
    “And if she goes and stands in wide or open spaces, the creatures dwelling in the open air would
    start biting and eating at her exposed and fleshy wound.
    “Thus, wherever that cow that has been severely injured and left with an open wound that
    exposes her flesh and soft tissues inside, were to go and stand, animals dwelling there would
    eagerly start biting and eating at her exposed and fleshy wound.
    “In just the same manner, Bhikkhus, I declare, you must relate to the nourishment you get from
    contact!
    For, when the nourishment of contact is fully understood, the Noble Disciple then sees for
    certain the three types of feeling.
    And once the three types of feeling are seen for certain and fully understood for what they are,
    then, I declare that there is nothing further left for the Noble Disciple to do.

    3. “And how, Bhikkhus, should the nourishment of intentional thinking be understood?

    “Imagine, Bhikkhus, there being a pit that is filled up with burning hot coals, but without
    releasing any smoke nor having any flames come out of it, a pit that is deep enough for a full-
    grown man to be easily engulfed in, from head to toe.

    Now, imagine there being a man who is desirous of living, wanting to experience happiness and
    not pain, terrified of death. Then, two strong men show up and rush towards him, and by
    grabbing him with both arms, they drag him towards the burning charcoal pit, wanting to throw
    him in it.
    Now, that man’s intention is to escape the pit; his goal and aim would certainly be to simply
    escape the impending doom by running away from it, as far as possible! And why is that?
    It is because that man would know for certain: ‘If I were to fall into the burning pit, I would most
    certainly burn and experience terrible pain and a most horrific death.’
    “In just the same manner, Bhikkhus, I declare, you must relate to the nourishment you get from
    intentional thinking!
    For, when the nourishment of intentional thinking is fully understood for what it is, the Noble
    Disciple then sees for certain the three types of craving.
    And once the three types of craving are seen for certain and fully understood for what they are,
    then, I declare that there is nothing further left for the Noble Disciple to do.

    4. “And how, Bhikkhus, should the nourishment of consciousness or sense awareness be
    understood?

    “Imagine, Bhikkhus, the king’s guards capture a bandit ‘red-handed’ while engaging in some
    criminal activity.

    Now imagine, the arrested criminal is brought to the king, where the guards exclaim:
    ‘Lord, we caught this criminal ‘red-handed’ while engaging in criminal activity. Sir, you may
    now do with him whatever you like, by giving him whatever punishment you please.’

    [page 4]
    The king then would command them by saying: ‘Guards, take this man outside, in the morning,
    and throw hundred spears at him!’ And the guards do as they are told.
    Later, when the king asks them what happened, the guards inform him that the man is still alive.
    The king then instructs them: ‘Guards, take that man outside, and again throw hundred spears at
    him, in the afternoon!’ And the guards do as they are told.

    Afterwards, when the king asks them what happened, the guards inform him again that the man
    is still alive. The king then instructs them: ‘Guards, continue now, in the evening, throwing
    hundred spears at him!’ And the guards do as they are told.

    “Now, what do you think, Bhikkhus? Would that man be experiencing much pain and suffering
    from being struck by three hundred spears thrown at him throughout that single day?”

    “Yes, Venerable Sir, he certainly would experience much pain and suffering from being struck
    by a single spear thrown at him, let alone three hundred spears being thrown at him throughout
    that single day!”
    “In just the same manner, Bhikkhus, I declare, you must relate to the nourishment you get from
    consciousness or sense awareness!
    For, when the nourishment of consciousness or sense awareness is fully understood for what it is,
    the Noble Disciple then sees for certain mentality/materiality.
    And once mentality/materiality are seen for certain and fully understood for what they are, then,
    I declare that there is nothing further left for the Noble Disciple to do.

    Sādhu

    Sādhu

    Sādhu

Contact: admin@opensourceeverything.net