Saṁyutta Nikāya 46.51 6.

Āhāra Sutta - Discourse on Nourishment

Sākacchavagga Āhārasutta Sāvatthinidānaṁ.

At Sāvatthī.

Disciples, I will teach you the nourishment and the non-nourishment for the five hindrances and the seven factors of awakening.

“Pañcannañca, bhikkhave, nīvaraṇānaṁ sattannañca bojjhaṅgānaṁ āhārañca anāhārañca desessāmi; taṁ suṇātha.

Listen and pay close attention, I will speak.

  1. The Nourishment for the Five Hindrances
Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?

And what is the nourishment for the arising of unarisen sense satisfaction, or for the growth and increase of sense satisfaction already arisen?

Atthi, bhikkhave, subhanimittaṁ.

There is the sign of attractiveness (subha-nimitta).

Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

In this regard, the frequent application of unwise attention: this is the nourishment for the arising of unarisen sense satisfaction, or for the growth and increase of sense satisfaction already arisen.

Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?

And what is the nourishment for the arising of unarisen ill-will, or for the growth and increase of ill-will already arisen?

Atthi, bhikkhave, paṭighanimittaṁ.

There is the sign of irritation (paṭigha-nimitta).

Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

In this regard, the frequent application of unwise attention: this is the nourishment for the arising of unarisen ill-will, or for the growth and increase of ill-will already arisen.

Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?

And what is the nourishment for the arising of unarisen sloth and torpor, or for the growth and increase of sloth and torpor already arisen?

Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṁ.

There is boredom, laziness, yawning after meals, and mental sluggishness.

Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

In this regard, the frequent application of unwise attention: this is the nourishment for the arising of unarisen sloth and torpor, or for the growth and increase of sloth and torpor already arisen.

Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?

And what is the nourishment for the arising of unarisen restlessness and remorse, or for the growth and increase of restlessness and remorse already arisen?

Atthi, bhikkhave, cetaso avūpasamo.

There is non-quietude of the mind.

Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

In this regard, the frequent application of unwise attention: this is the nourishment for the arising of unarisen restlessness and remorse, or for the growth and increase of restlessness and remorse already arisen.

Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?

And what is the nourishment for the arising of unarisen doubt, or for the growth and increase of doubt already arisen?

Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā.

There are states that are a basis for doubt.

Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

In this regard, the frequent application of unwise attention: this is the nourishment for the arising of unarisen doubt, or for the growth and increase of doubt already arisen.

Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā.
  1. The Nourishment for the Seven Factors of Awakening
Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā. Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā?

And what is the nourishment for the arising of the unarisen mindfulness-awakening-factor, or for the development and fulfillment of the mindfulness-awakening-factor already arisen? There are states that are a basis for mindfulness.

Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

In this regard, the frequent application of wise attention: this is the nourishment for the arising of the unarisen mindfulness-awakening-factor, or for the development and fulfillment of the mindfulness-awakening-factor already arisen.

Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.

And what is the nourishment for the arising of the unarisen investigation-of-qualities awakening-factor, or for the development and fulfillment of the investigation-of-qualities awakening-factor already arisen?

Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

There are skilful and unskilful states, harmful and harmless states, lowly and exalted states, shadowy and bright states with their counterparts.

Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā. Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?

In this regard, the frequent application of wise attention: this is the nourishment for the arising of the unarisen investigation-of-qualities awakening-factor, or for the development and fulfillment of the investigation-of-qualities awakening-factor already arisen.

And what is the nourishment for the arising of the unarisen energy-awakening-factor, or for the development and fulfillment of the energy-awakening-factor already arisen? There is the element of initial effort, the element of persistence, and the element of courageous surge.

Atthi, bhikkhave, kāyappassaddhi cittappassaddhi. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

In this regard, the frequent application of wise attention: this is the nourishment for the arising of the unarisen energy-awakening-factor, or for the development and fulfillment of the energy-awakening-factor already arisen.

Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā?

And what is the nourishment for the arising of the unarisen pīti-awakening-factor, or for the development and fulfillment of the pīti-awakening-factor already arisen?

Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ.

There are states that are a basis for pīti.

Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

In this regard, the frequent application of wise attention: this is the nourishment for the arising of the unarisen pīti-awakening-factor, or for the development and fulfillment of the pīti-awakening-factor already arisen.

Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā.

And what is the nourishment for the arising of the unarisen tranquility-awakening-factor, or for the development and fulfillment of the tranquility-awakening-factor already arisen?

Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā. Ko ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?

There is physical tranquility and mental tranquility. In this regard, the frequent application of wise attention: this is the nourishment for the arising of the unarisen tranquility-awakening-factor, or for the development and fulfillment of the tranquility-awakening-factor already arisen.

Atthi, bhikkhave, asubhanimittaṁ.
Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya. Ko ca, bhikkhave, anāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, mettācetovimutti. Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

And what is the nourishment for the arising of the unarisen concentration-awakening-factor, or for the development and fulfillment of the concentration-awakening-factor already arisen? There is the sign of stillness and the sign of non-confusion. In this regard, the frequent application of wise attention: this is the nourishment for the arising of the unarisen concentration-awakening-factor, or for the development and fulfillment of the concentration-awakening-factor already arisen.

Ko ca, bhikkhave, anāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.

And what is the nourishment for the arising of the unarisen equanimity-awakening-factor, or for the development and fulfillment of the equanimity-awakening-factor already arisen?

Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya. Ko ca, bhikkhave, anāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?

There are states that are a basis for equanimity. In this regard, the frequent application of wise attention: this is the nourishment for the arising of the unarisen equanimity-awakening-factor, or for the development and fulfillment of the equanimity-awakening-factor already arisen.

3.

Atthi, bhikkhave, cetaso vūpasamo.

The Non-Nourishment for the Five Hindrances

Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya. Ko ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?

And what is the non-nourishment for the arising of unarisen sense satisfaction, or for the increase, expansion, and full development of sense satisfaction already arisen? There is the perception of unattractiveness (asubha-nimitta).

Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of unarisen sense satisfaction, or for the increase, expansion, and full development of sense satisfaction already arisen.

Ko ca, bhikkhave, anāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā?

And what is the non-nourishment for the arising of unarisen ill-will, or for the increase, expansion, and full development of ill-will already arisen?

Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā.

There is the heart’s release through goodwill (mettā cetovimutti).

Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of unarisen ill-will, or for the increase, expansion, and full development of ill-will already arisen.

Ko ca, bhikkhave, anāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā?

And what is the non-nourishment for the arising of unarisen sloth and torpor, or for the increase, expansion, and full development of sloth and torpor already arisen?

Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.

There is the element of initial effort, the element of persistence, and the element of courageous surge.

Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of unarisen sloth and torpor, or for the increase, expansion, and full development of sloth and torpor already arisen.

Ko ca, bhikkhave, anāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.
Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā. Ko ca, bhikkhave, anāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

And what is the non-nourishment for the arising of unarisen restlessness and remorse, or for the increase, expansion, and full development of restlessness and remorse already arisen? There is the stilling of the mind. In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of unarisen restlessness and remorse, or for the increase, expansion, and full development of restlessness and remorse already arisen.

Ko ca, bhikkhave, anāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?

And what is the non-nourishment for the arising of unarisen doubt, or for the increase, expansion, and full development of doubt already arisen?

Atthi, bhikkhave, kāyappassaddhi cittappassaddhi. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā. Ko ca, bhikkhave, anāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā?

There are skilful and unskilful states, blameworthy and blameless states, lowly and exalted states, shadowy and bright states with their counterparts. In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of unarisen doubt, or for the increase, expansion, and full development of doubt already arisen.

4.

Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ.

The Non-Nourishment for the Seven Factors of Awakening

Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

And what is the non-nourishment for the arising of the unarisen mindfulness... investigation... energy...

Ko ca, bhikkhave, anāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā?

pīti... tranquility... concentration... and equanimity awakening-factors?

Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā”ti. Paṭhamaṁ.

In this regard, the frequent application of lack of attention (amanasikāra): this is the non-nourishment for the arising of these awakening factors, or for their development and fulfillment.

That is what the Tathāgata said.