SN 12.63 son's flesh (illustrated)

 One of my favorite suttas. 

SN 12.63 Putta-maṃsa: A Child’s Flesh

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)
            SN ^12.63.1 – kabaḷī-kāro āhāro: solid food ↔ parents eat child jerky to cross desert
                SN ^12.63.1.7 – when food understood → 5kg pleasure cords understood → nonreturner
            SN ^12.63.2 – phass-āhāro: contact ↔ everywhere flayed cow goes bugs devour her
                SN ^12.63.2.7 – when contact understood → 3 sensations (vedana) understood → arahant
            SN ^12.63.3 – mano-sañ-cetan-āhāro: mental-intention ↔ man dragged to pit of fire against will
                SN ^12.63.3.7 – when intention understood → 3 cravings (taṇhā) understood → arahant
            SN ^12.63.4 – Viññāṇ-āhāro: consciousness ↔ bandit shot with 300 arrows a day
                SN ^12.63.4.7 – when consciousness understood → name & form understood → arahant

63. Puttamaṃsasutta	63. A Child’s Flesh
Sāvatthiyaṁ …	At Sāvatthī.
“cattārome, bhikkhave, āhārā	“monks, there are these four fuels.
bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?	Which four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā,	Solid food, whether coarse or fine;
phasso dutiyo,	contact is the second,
manosañcetanā tatiyā,	mental intention the third,
viññāṇaṁ catutthaṁ.	and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.	These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.

12.63.1 – kabaḷī-kāro āhāro: solid food ↔ parents eat child jerky to cross desert

Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo?	And how should you regard solid food?
Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ.	Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies.
Tesamassa ekaputtako piyo manāpo.	They had an only child, dear and beloved.
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya.	As the couple were crossing the desert their limited quantity of supplies would run out,
Siyā ca nesaṁ kantārāvaseso anatiṇṇo.	and they’d still have the rest of the desert to cross.
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa:	Then it would occur to that couple:
‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā.	‘Our limited quantity of supplies has run out, and we still have the rest of the desert to cross.
Atthi cāyaṁ kantārāvaseso anittiṇṇo.	Why don’t we kill our only child, so dear and beloved, and prepare dried and spiced meat?
Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma,	Then we can make it across the desert by eating our child’s flesh.
mā sabbeva tayo vinassimhā’ti.	Let not all three perish.’
Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā	Then that couple would kill their only child, so dear and beloved, and prepare dried and spiced meat.
puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ.	They’d make it across the desert by eating their child’s flesh.
Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ:	And as they’d eat their child’s flesh, they’d beat their breasts and cry:
‘kahaṁ, ekaputtaka, kahaṁ,	‘Where are you, our only child?
ekaputtakā’ti.	Where are you, our only child?’
Taṁ kiṁ maññatha, bhikkhave,	What do you think, monks?
api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti?	Would they eat that food for fun, indulgence, adornment, or decoration?”
“No hetaṁ, bhante”.	“No, sir.”
“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti?	“Wouldn’t they eat that food just so they could make it across the desert?”
“Evaṁ, bhante”.	“Yes, sir.”

12.63.1.7 – when food understood → 5kg pleasure cords understood → nonreturner

“‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi.	“I say that this is how you should regard solid food.
Kabaḷīkāre, bhikkhave, āhāre pariññāte	When solid food is completely understood,
pañca kāmaguṇiko rāgo pariññāto hoti.	desire for the five kinds of sensual stimulation is completely understood.
Pañca kāmaguṇike rāge pariññāte	When desire for the five kinds of sensual stimulation is completely understood,
natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.	a noble-one's-disciple is bound by no fetter that might return them again to this world.

12.63.2 – phass-āhāro: contact ↔ everywhere flayed cow goes bugs devour her

Kathañca, bhikkhave, phassāhāro daṭṭhabbo?	And how should you regard contact as fuel?
Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya.	Suppose there was a flayed cow.
Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ.	If she stands by a wall, the creatures on the wall bite her.
Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ.	If she stands under a tree, the creatures in the tree bite her.
Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ.	If she stands in some water, the creatures in the water bite her.
Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ.	If she stands in the open, the creatures in the open bite her.
Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ.	Wherever that flayed cow stands, the creatures there would bite her.

12.63.2.7 – when contact understood → 3 sensations (vedana) understood → arahant

Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi.	I say that this is how you should regard contact as fuel.
Phasse, bhikkhave, āhāre pariññāte	When contact as fuel is completely understood,
tisso vedanā pariññātā honti.	the three feelings are completely understood.
Tīsu vedanāsu pariññātāsu	When the three feelings are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.	a noble-one's-disciple has nothing further to do, I say.

12.63.3 – mano-sañ-cetan-āhāro: mental-intention ↔ man dragged to pit of fire against will

Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo?	And how should you regard mental intention as fuel?
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.	Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ.	Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi.	Then that person’s intention, aim, and wish would be to get far away.
Taṁ kissa hetu?	Why is that?
Evañhi, bhikkhave, tassa purisassa hoti:	Because that person would think:
‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti.	‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi.	I say that this is how you should regard mental intention as fuel.

12.63.3.7 – when intention understood → 3 cravings (taṇhā) understood → arahant

Manosañcetanāya, bhikkhave, āhāre pariññāte	When mental intention as fuel is completely understood,
tisso taṇhā pariññātā honti.	the three cravings are completely understood.
Tīsu taṇhāsu pariññātāsu	When the three cravings are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.	a noble-one's-disciple has nothing further to do, I say.

12.63.4 – Viññāṇ-āhāro: consciousness ↔ bandit shot with 300 arrows a day

Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo?	And how should you regard consciousness as fuel?
Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ:	Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
‘ayaṁ te, deva, coro āgucārī,	‘Your Majesty, this is a bandit, a criminal.
imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.	Punish him as you will.’
Tamenaṁ rājā evaṁ vadeyya:	The king would say:
‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti.	‘Go, my men, and strike this man in the morning with a hundred spears!’
Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ.	The king’s men did as they were told.
Atha rājā majjhanhikasamayaṁ evaṁ vadeyya:	Then at midday the king would say:
‘ambho, kathaṁ so puriso’ti?	‘My men, how is that man?’
‘Tatheva, deva, jīvatī’ti.	‘He’s still alive, Your Majesty.’
Tamenaṁ rājā evaṁ vadeyya:	The king would say:
‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti.	‘Go, my men, and strike this man in the middle of the day with a hundred spears!’
Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ.	The king’s men did as they were told.
Atha rājā sāyanhasamayaṁ evaṁ vadeyya:	Then late in the afternoon the king would say:
‘ambho, kathaṁ so puriso’ti?	‘My men, how is that man?’
‘Tatheva, deva, jīvatī’ti.	‘He’s still alive, Your Majesty.’
Tamenaṁ rājā evaṁ vadeyya:	The king would say:
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti.	‘Go, my men, and strike this man in the late afternoon with a hundred spears!’
Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.	The king’s men did as they were told.
Taṁ kiṁ maññatha, bhikkhave,	What do you think, monks?
api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?	Would that man experience pain and distress from being struck with three hundred spears a day?”
“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha;	“Sir, that man would experience pain and distress from being struck with one spear,
ko pana vādo tīhi sattisatehi haññamāno”ti.	let alone three hundred spears!”

12.63.4.7 – when consciousness understood → name & form understood → arahant

“Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi.	“I say that this is how you should regard consciousness as fuel.
Viññāṇe, bhikkhave, āhāre pariññāte	When consciousness as fuel is completely understood,
nāmarūpaṁ pariññātaṁ hoti,	name and form is completely understood.
nāmarūpe pariññāte	When name and form are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.	a noble-one's-disciple has nothing further to do, I say.”

(end of sutta⏹️)

Forum discussion

https://www.reddit.com/r/EarlyBuddhismMeditati/comments/1fjrngb/chanting_tip_some_suttas_you_memorize_just_visual/

Chanting tip: some suttas you memorize just visual images and key points

One of my favorite suttas.:

SN 12.63 son's flesh (illustrated)

I recite it everyday, but not in pali, and not word for word.

It just takes about 20 seconds,

I visualize the 4 scenes as in the illustrated sutta above,

and I recite the concise summary of the sutta, and reflect on the key points (what is needed to be done to become arahant, and am I getting closer?)

I do this sutta, in this way, everyday right before eating lunch. And also reflect more deeply on it WHILE eating lunch. No reason to restrict this sutta to 20 seconds! I just set a minimum to convince myself that it's justified to review it everyday. This is such a great sutta it's worth 20 seconds everyday to review it. If you don't you find your mind will tend to drift back to food being subha (attractive, beautiful, alluring).