3.
The Discourse on the Simile of the Son's Flesh
63.
At Sāvatthī...
"Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth.
Which four?
Edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth.
These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."
"And how, monks, should edible food be seen? Just as, monks, a wife and husband, having taken a small provision, might travel through a route in the desert. They would have an only son, dear and agreeable. Then, monks, for those two, the wife and husband, who went into the desert, that small amount of provision would be used up and exhausted. And there would be for them a remainder of the desert not crossed over. Then, monks, for those two, the wife and husband, it would occur thus - 'Our small amount of provision has been used up and brought to an end. And there is this remainder of the desert not crossed over. What if we were to kill this only son, dear and agreeable, and having made dried meat and meat strips, eating the flesh of our son, we might thus cross over the remainder of the desert, lest all three of us perish.' Then, monks, those two, wife and husband, having killed that only son, dear and agreeable, and having made dried meat and meat strips, eating the flesh of their son, would thus cross over the remainder of the desert. They would eat the flesh of their son and beat their breasts - 'Where are you, only son, where are you, only son!'
"What do you think, monks, would they eat that food for amusement, or for intoxication, or for adornment, or for beautification?" "No, Venerable Sir." "Would they not, monks, eat that food only for the purpose of crossing over the desert?" "Yes, venerable sir." "So too, monks, I say edible food should be seen." When edible food, monks, is fully understood, lust for the five strands of sensual pleasure is fully understood. When lust for the five strands of sensual pleasure is fully understood, there is no mental fetter by which a noble disciple, being fettered, would come back again to this world.
"And how, monks, should contact as nutriment be seen? Just as, monks, a skinless cow, if she were to stand depending on a wall. Whatever creatures dwelling on the wall, they would eat her. If she were to stand depending on a tree, whatever creatures dwelling on the tree, they would eat her. If she were to stand depending on water, whatever creatures dwelling in the water, they would eat her. If she were to stand depending on the open air, whatever creatures dwelling in the open air, they would eat her. For whatever, monks, that skinless cow were to stand depending on, whatever creatures dwelling there, they would eat her. So too, monks, I say contact as nutriment should be seen. When contact as nutriment, monks, is fully understood, the three feelings are fully understood. When the three feelings are fully understood, I say there is nothing further to be done by a noble disciple.
"And how, monks, should mental volition as nutriment be seen? Just as, monks, there might be a charcoal pit, more than a man's height deep, full of glowing embers, without flame, without smoke. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Two strong men, having seized him by both arms, might drag him towards that charcoal pit. Then, monks, that man's volition would be far away, his longing would be far away, his aspiration would be far away. What is the reason for this? For thus, monks, it occurs to that man: 'I will fall into this charcoal pit, on that account I will undergo death or suffering like death.' So too, monks, I say 'mental volition as nutriment should be seen.' When, monks, mental volition as nutriment is fully understood, the three cravings are fully understood. When the three cravings are fully understood, I say there is nothing further to be done by a noble disciple.
"And how, monks, should consciousness as nutriment be seen? Just as, monks, having seized a thief, a criminal, they might show him to the king - 'This, Sire, is a thief, a criminal; impose on him whatever punishment you wish.' The king might speak to him thus - 'Go, sirs, strike this man in the earlier period of the day with a hundred spears.' They would strike him in the earlier period of the day with a hundred spears. Then the king at the noon period of the day might speak thus - 'Hey, how is that man?' 'He is still alive, Sire.' The king might speak to him thus - 'Go, sirs, strike that man at the noon period of the day with a hundred spears.' They would strike him at the noon period of the day with a hundred spears. Then the king in the afternoon period of the day might speak thus - 'Hey, how is that man?' 'He is still alive, Sire.' The king might speak to him thus - 'Go, sirs, strike that man in the afternoon period of the day with a hundred spears.' They would strike him in the afternoon period of the day with a hundred spears. What do you think, monks, would that man, being struck during the day with three hundred spears, on that account experience suffering and displeasure?" "Even being struck with one spear, venerable sir, he would on that account experience suffering and displeasure; what then to say of being struck with three hundred spears!" "So too, monks, I say consciousness as nutriment should be seen. When, monks, consciousness as nutriment is fully understood, mentality-materiality is fully understood; when mentality-materiality is fully understood, I say there is nothing further to be done by a noble disciple." The third.