From: ,
10. Cundasūkarikavatthu Idha socetīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto cundasūkarikaṃ nāma purisaṃ ārabbha kathesi.1.10 The Story about the Pig Butcher Cunda Cundasūkarikavatthu “Here he laments, after death he laments,” this Dhamma teaching was given by the Teacher while he was in residence at Veḷuvana with reference to Cunda the pig butcher.
So kira pañcapaṇṇāsa vassāni sūkare vadhitvā khādanto ca vikkiṇanto ca jīvikaṃ kappesi.It seems that for fifty-five years Cunda made his living by killing pigs which he then either used for food or marketed.
Chātakāle sakaṭena vīhiṃ ādāya janapadaṃ gantvā ekanāḷidvenāḷimattena gāmasūkarapotake kiṇitvā sakaṭaṃ pūretvā āgantvā pacchānivesane vajaṃ viya ekaṃ ṭhānaṃ parikkhipitvā tattheva tesaṃ nivāpaṃ ropetvā,In time of famine he would go to the country with his cart filled with rice, and return with it filled with piglets bought in villages for a mere pint-pot or two of rice apiece. Back of his house he had a plot of ground fenced off as a sort of pigsty,[28.226] marks page 226 of volume 28 of the Harvard Oriental Series English translation. {1.126} marks page 126 of volume 1 of the Pāli Text Society Pāli text.
tesu nānāgacche ca sarīramalañca khāditvā vaḍḍhitesuand there he kept his pigs, feeding them all kinds of shrubs and excrement.
yaṃ yaṃ māretukāmo hoti,Whenever he wanted to kill a pig,
taṃ taṃ āḷāne niccalaṃ bandhitvā sarīramaṃsassa uddhumāyitvā bahalabhāvatthaṃ caturassamuggarena pothetvā,“ bahalamaṃso jāto ” ti ñatvā mukhaṃ vivaritvā antare daṇḍakaṃ datvā lohathāliyā pakkuthitaṃ uṇhodakaṃ mukhe āsiñcati.he would fasten the pig securely to a post and pound him with a square club to make his flesh swell plump and tender. Then, forcing open the pig’s jaws and inserting a little wedge in his mouth, he would pour down his throat boiling hot water from a copper pot. The hot water would penetrate the pig’s belly,
Taṃ kucchiṃ pavisitvā pakkuthitaṃ karīsaṃ ādāya adhobhāgena nikkhamati,loosening the excrement, and would pass out through the anus, carrying boiling hot excrement with it.
yāva thokampi karīsaṃ atthi, tāva āvilaṃ hutvā nikkhamati, suddhe udare acchaṃ anāvilaṃ hutvā nikkhamati.So long as there was even a little excrement left in the pig’s belly, the water would come out stained and turbid; but as soon as the pig’s belly was clean, the water would come out pure and clear.
Athassa avasesaṃ udakaṃ piṭṭhiyaṃ āsiñcati. Taṃ kāḷacammaṃ uppāṭetvā gacchati. Tato tiṇukkāya lomāni jhāpetvā tikhiṇena asinā sīsaṃ chindati.The rest of the water he would pour over the pig’s back, and the water would peel off the black skin as it ran off. Then he would singe off the bristles with a torch. Finally, he would cut off the pig’s head with a sharp sword.
Paggharaṇataṃ lohitaṃ bhājanena paṭiggahetvā maṃsaṃ lohitena madditvā pacitvā puttadāramajjhe nisinno khāditvā sesaṃ vikkiṇāti.As the blood gushed forth, he would catch it in a dish; then he would roast the pig, basting it with the blood he had caught. Then he would sit down with his son and his wife and eat the pig.
Tassa imināva niyāmena jīvikaṃ kappentassa pañcapaṇṇāsa vassāni atikkantāni.Whatever meat was left over, he would sell. In this way he made a living for fifty-five years.
Tathāgate dhuravihāre vasante ekadivasampi pupphamuṭṭhimattena pūjā vā kaṭacchumattaṃ bhikkhadānaṃ vā aññaṃ vā kiñci puññaṃ nāma nāhosi.Although the Teacher was in residence at a neighboring monastery, not on single day did Cunda do him honor by offering him so much as a handful of flowers or a spoonful of rice, nor did he do a single work of merit besides.
Athassa sarīre rogo uppajji, jīvantasseva avīcimahānirayasantāpo upaṭṭhahi.One day he was attacked by a malady, and while he yet remained alive, the fire of the Mahā Niraya Hell of Avīci rose up before him.{1.127} marks page 127 of volume 1 of the Pāli Text Society Pāli text.
Avīcisantāpo nāma yojanasate ṭhatvā olokentassa akkhīnaṃ bhijjanasamattho pariḷāho hoti. Vuttampi cetaṃ – “The fire of Avīci is a consuming torment able to destroy the eyes of one who stands a hundred leagues away and looks at it. Indeed, it has been described in this wise:
Tassa ayomayā bhūmi, jalitā tejasāyutā; Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā ” ti.(ma. ni.3.267; a. ni.3.36);The ground there is made of iron it burns with fierce and raging heat, for a hundred leagues on all sides, it spreads and remains all over.
Nāgasenattherena panassa pākatikaggisantāpato adhimattatāya ayaṃ upamā vuttā – “ yathā,Moreover, the Elder Nāgasena employed the following simile to show how much more intense is its heat than that of ordinary fire: “Great king,
mahārāja, kūṭāgāramatto pāsāṇopi nerayikaggimhi pakkhitto khaṇena vilayaṃ gacchati,reflect that a rock even as big as a pinnacled mansion goes to destruction in the fire of hell in but an instant. However, living beings who are reborn there, through the effect of their past deeds,
nibbattasattā panettha kammabalena mātukucchigatā viya na vilīyantī ” ti (mi. pa.2.4.6).suffer not destruction, but are as though they reposed in their mothers’ wombs.”[28.227] marks page 227 of volume 28 of the Harvard Oriental Series English translation.
Tassa tasmiṃ santāpe upaṭṭhite kammasarikkhako ākāro uppajji.When the torment of the Mahā Niraya Hell of Avīci rose up before the pig butcher Cunda, his mode of behavior was altered in correspondence with his past deeds.
Gehamajjheyeva sūkararavaṃ ravitvā jaṇṇukehi vicaranto puratthimavatthumpi pacchimavatthumpi gacchati.Even as he remained within his house, he began to grunt like a pig and to crawl about on his hands and knees, first to the front of the house and then to the rear.
Athassa gehamānusakā taṃ daḷhaṃ gahetvā mukhaṃ pidahanti. Kammavipāko nāma na sakkā kenaci paṭibāhituṃ. So viravantova ito cito ca vicarati.The men of his household overpowered him and gagged him. But in spite of all they did, since it is impossible for anyone to prevent a man’s past deeds from bearing fruit, he kept crawling back and forth, grunting like a pig continually.
Samantā sattasu gharesu manussā niddaṃ na labhanti. Maraṇabhayena tajjitassa pana bahinikkhamanaṃ nivāretuṃ asakkonto sabbo gehajano yathā antoṭhito bahi vicarituṃ na sakkoti,Not a person was able to sleep in the seven houses round about. The members of his own household, terrified by the fear of death, unable otherwise to prevent him from going out, barricaded the doors of the house that he might not be able to go out,
tathā gehadvārāni thaketvā bahigehaṃ parivāretvā rakkhanto acchati. Itaro antogeheyeva nirayasantāpena viravanto ito cito ca vicarati.but might be confined within. Having done so, they surrounded the house and stood on guard. Back and forth for seven days crawled Cunda within his house, suffering the torment of Niraya Hell, grunting and squealing like a pig.
Evaṃ sattadivasāni vicaritvā aṭṭhame divase kālaṃ katvā avīcimahāniraye nibbatti.Having thus crawled about for a period of seven days, he died on the eighth and was reborn in the Mahā Niraya Hell of Avīci.
Avīcimahānirayo devadūtasuttena (ma. ni.3.261 ādayo; a. ni.3.36) vaṇṇetabboti.The Mahā Niraya Hell of Avīci is to be described in the terms of the Devadūta Discourse.The original translation supplies this description of Avīci from the Devadūta Sutta. The VRI commentary refers readers to that sutta here: The wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. The wardens of hell throw them down and hack them with axes … They hang them upside-down and hack them with hatchets … They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing … They make them climb up and down a huge mountain of burning coals, blazing and glowing … The wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. The wardens of hell toss them into the Great Hell.
Bhikkhū tassa gharadvārena gacchantā taṃ saddaṃ sutvā,“ sūkarasaddo ” ti saññino hutvā vihāraṃ gantvā satthu santike nisinnā evamāhaṃsu – “ bhante,Some bhikkhus who passed the door of his house heard the noise, and thinking it was merely the noise of the grunting and squealing of pigs, went on to the monastery, seated themselves in the presence of the Teacher, and said to him: “Venerable Sir,{1.128} marks page 128 of volume 1 of the Pāli Text Society Pāli text.
cundasūkaritassa gehadvāraṃ pidahitvā sūkarānaṃ māriyamānānaṃ ajja sattamo divaso, gehe kāci maṅgalakiriyā bhavissati maññe.for seven days the door of Cunda the pig butcher’s house has been closed, and for seven days the killing of pigs has gone on; doubtless he intends to give some entertainment. Think, venerable Sir, how many pigs he has killed!
Ettake nāma, bhante, sūkare mārentassa ekampi mettacittaṃ vā kāruññaṃ vā natthi, na vata no evarūpo kakkhaḷo pharuso satto diṭṭhapubbo ” ti.Evidently he has not single thought of loving-kindness and lacks utterly the sentiment of compassion. So cruel and savage a being has never been known before.”
Satthā – “ na, bhikkhave, so ime sattadivase sūkare māreti, kammasarikkhakaṃ panassa vipākaṃ udapādi,The Teacher said: “Bhikkhus, he has not been killing pigs these seven days. Retribution in harmony with his past deeds has overtaken him.
jīvantasseva avīcimahānirayasantāpo upaṭṭhāsi. So tena santāpena satta divasāni sūkararavaṃ ravanto antonivesane vicaritvā ajja kālaṃ katvā avīcimhi nibbatto ”Even while he yet remained alive, the torment of the Mahā Niraya Hell of Avīci rose up before him. By reason of this torment he crawled here and there in his house for seven days, grunting and squealing like a pig. Today he died, and was reborn in Avīci.”
ti vatvā,“ bhante, idha loke evaṃ socitvā puna gantvā socanaṭṭhāneyeva nibbatto ” ti vutte,“ āma,When the Teacher had thus spoken, the bhikkhus said: “Venerable Sir, having suffered thus here in this world, he went again to a place of suffering and was there reborn.” – “Yes, bhikkhus,”[28.228] marks page 228 of volume 28 of the Harvard Oriental Series English translation.
bhikkhave, pamattā nāma gahaṭṭhā vā hontu pabbajitā vā, ubhayattha socantiyevā ” ti vatvā imaṃ gāthamāha –replied the Teacher. “He that is heedless, be he lay disciple or one gone forth, suffers in both places equally.” So saying, he pronounced the following verse:
15. “ Idha socati pecca socati, Pāpakārī ubhayattha socati; So socati so vihaññati; Disvā kammakiliṭṭhamattano ” ti.Here he laments, after death he laments, the wicked one laments in both places, he laments and he suffers vexation, seeing the defilement of his own deeds.
Tattha pāpakārīti nānappakārassa pāpakammassa kārako puggalo “ akataṃ vata me kalyāṇaṃ, kataṃ pāpan ” ti ekaṃseneva maraṇasamaye idha socati , idamassa kammasocanaṃ.
Vipākaṃ anubhavanto pana pecca socati. Idamassa paraloke vipākasocanaṃ. Evaṃ so ubhayattha socati yeva. Teneva kāraṇena jīvamānoyeva so cundasūkarikopi socati .
Disvā kammakiliṭṭhanti attano kiliṭṭhakammaṃ passitvā nānappakārakaṃ vilapanto vihaññatīti.
Gāthāpariyosāne bahū sotāpannādayo ahesuṃ. Mahājanassa sātthikā dhammadesanā jātāti.At the conclusion of the verse many became Stream-enterers and so on, and benefit arose to many people from the Dhamma teaching.
Cundasūkarikavatthu dasamaṃ.