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Yathāpi mūleti imaṃ dhammadesanaṃ satthā veḷuvane viharanto gūthasūkarapotikaṃ ārabbha kathesi.
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338-343. Even as a tree... This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to a certain young sow which wallowed in dung. {4.46}
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Ekasmiṃ kira samaye satthā rājagahaṃ piṇḍāya pavisanto ekaṃ sūkarapotikaṃ disvā sitaṃ pātvākāsi.
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The story goes that one day, as the Teacher was entering Rājagaha for alms, seeing a young sow, he smiled.
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Tassa sitaṃ karontassa mukhavivaraniggataṃ dantobhāsamaṇḍalaṃ disvā ānandatthero "ko nu kho, bhante, hetu sitassa pātukammāyā"ti sitakāraṇaṃ pucchi.
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Elder Ānanda, seeing the circle of light which proceeded from his teeth and came forth from his open mouth, asked the Teacher his reason for smiling, saying, “Reverend Sir, what is the cause of your smile?”
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Atha naṃ satthā āha – "passasetaṃ, ānanda, sūkarapotika"nti?
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The Teacher said to him, “Ānanda, just look at that young sow!
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"Āma, bhante"ti.
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” “I see her, Reverend Sir.”
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Esā kakusandhassa bhagavato sāsane ekāya āsanasālāya sāmantā kukkuṭī ahosi.
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“In the dispensation of Exalted Kakusandha she was a hen that lived in the neighborhood of a certain Hall of Assembly.
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Sā ekassa yogāvacarassa vipassanākammaṭṭhānaṃ sajjhāyantassa dhammaghosaṃ sutvā tato cutā rājakule nibbattitvā ubbarī nāma rājadhītā ahosi.
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She used to listen to a certain monk who lived the life of contemplation, as he repeated a Formula of Meditation leading to Insight. Merely from hearing the sound of those sacred words, when she passed out of that state of existence, she was reborn in the royal household as a princess named Ubbarī.
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Sā aparabhāge sarīravalañjaṭṭhānaṃ paviṭṭhā puḷavakarāsiṃ disvā tattha puḷavakasaññaṃ uppādetvā paṭhamaṃ jhānaṃ paṭilabhi.
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“One day she went to the privy and saw a heap of maggots. {4.47} Then and there, by gazing upon the maggots, she formed the conception of maggots and entered into the First Trance.
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Sā tattha yāvatāyukaṃ ṭhatvā tato cutā brahmaloke nibbatti.
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After remaining in that state of existence during the term of life allotted to her, she passed out of that state of existence and was reborn in the World of Brahmā.
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Tato cavitvā puna gativasena ālulamānā idāni sūkarayoniyaṃ nibbatti, idaṃ kāraṇaṃ disvā mayā sitaṃ pātukatanti.
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Passing from that state of existence, buffeted by rebirth, she has now been reborn as a young sow. It was because I knew these circumstances that I smiled.”
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Taṃ sutvā ānandattherappamukhā bhikkhū mahantaṃ saṃvegaṃ paṭilabhiṃsu.
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As the monks led by Elder Ānanda listened to the Teacher, they [30.220] were deeply moved.
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Satthā tesaṃ saṃvegaṃ uppādetvā bhavataṇhāya ādīnavaṃ pakāsento antaravīthiyaṃ ṭhitakova imā gāthā abhāsi –
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The Teacher, having stirred their emotions, proclaimed the folly of Craving, and even as he stood there in the middle of the street, pronounced the following Stanzas,
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338.
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338.
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"Yathāpi mūle anupaddave daḷhe,
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As a tree, if its root be sound and firm,
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Chinnopi rukkho punareva rūhati;
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though it be cut down, grows up again
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Evampi taṇhānusaye anūhate,
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So also, if the inclination to Craving be not destroyed,
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Nibbattatī dukkhamidaṃ punappunaṃ.
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this suffering springs up again and again in this world.
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339.
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339.
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"Yassa chattiṃsati sotā, manāpasavanā bhusā;
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He that is in the tow of the six and thirty powerful currents running unto pleasure,
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Mahāvahanti duddiṭṭhiṃ, saṅkappā rāganissitā.
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Such a man, misguided, the waves of desires inclining unto lust sweep away.
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340.
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340.
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"Savanti sabbadhi sotā, latā uppajja tiṭṭhati;
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The currents run in all directions; the creeper buds and shoots;
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Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.
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When you see the creeper grown, be wise and cut the root.
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341.
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341.
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"Saritāni sinehitāni ca,
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Flowing and unctuous
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Somanassāni honti jantuno;
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are a creature’s joys;
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Te sātasitā sukhesino,
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Men devote themselves to pleasure and seek after happiness;
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Te ve jātijarūpagā narā.
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Therefore do they undergo birth and decay.
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342.
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342.
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"Tasiṇāya purakkhatā pajā,
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Pursued by Craving,
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Parisappanti sasova bandhito;
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men dart hither and thither like a hunted hare;
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Saṃyojanasaṅgasattakā,
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Held fast by fetters and bonds,
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Dukkhamupenti punappunaṃ cirāya.
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they undergo suffering repeatedly and long.
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343.
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343.
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"Tasiṇāya purakkhatā pajā,
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Pursued by Craving, men
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Parisappanti sasova bandhito;
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dart hither and thither like a hunted hare.
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Tasmā tasiṇaṃ vinodaye,
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Therefore a monk should banish Craving,
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Ākaṅkhanta virāgamattano"ti.
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desiring for himself freedom from lust.
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Tattha mūleti yassa rukkhassa catūsu disāsu catudhā heṭṭhā ca ujukameva gate pañcavidhamūle chedanaphālanapācanavijjhanādīnaṃ kenaci upaddavena anupaddave thirapattatāya daḷhe so rukkho uparicchinnopi sākhānaṃ vasena punadeva rūhati, evameva chadvārikāya taṇhāya anusaye arahattamaggañāṇena anuhate asamucchinne tasmiṃ tasmiṃ bhave jātiādibhedaṃ idaṃ dukkhaṃ punappunaṃ nibbattatiyevāti attho.
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Yassāti yassa puggalassa "iti ajjhattikassūpādāya aṭṭhārasa taṇhāvicaritāni bāhirassūpādāya aṭṭhārasa taṇhāvicaritānī"ti imesaṃ taṇhāvicaritānaṃ vasena chattiṃsatiyā sotehi samannāgatā manāpesu rūpādīsu āsavati pavattatīti manāpasavanā taṇhā bhusā balavatī hoti, taṃ puggalaṃ vipannañāṇatāya duddiṭṭhiṃ punappunaṃ uppajjanato mahantabhāvena mahā hutvā jhānaṃ vā vipassanaṃ vā anissāya rāganissitā saṅkappā vahantīti attho.
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Savanti sabbadhi sotāti ime taṇhāsotā cakkhudvārādīnaṃ vasena sabbesu rūpādīsu ārammaṇesu savanato, sabbāpi rūpataṇhā - pe - dhammataṇhāti sabbabhavesu vā savanato sabbadhi savanti nāma.
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Latāti paliveṭhanaṭṭhena saṃsibbanaṭṭhena ca latā viyāti latā.
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Uppajja tiṭṭhatīti chahi dvārehi uppajjitvā rūpādīsu ārammaṇesu tiṭṭhati.
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Tañca disvāti taṃ pana taṇhālataṃ "etthesā taṇhā uppajjamānā uppajjatī"ti jātaṭṭhānavasena disvā.
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Paññāyāti satthena vane jātaṃ lataṃ viya maggapaññāya mūle chindathāti attho.
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Saritānīti anusaṭāni payātāni.
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Sinehitānīti cīvarādīsu pavattasinehavasena sinehitāni ca, taṇhāsinehamakkhitānīti attho.
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Somanassānīti taṇhāvasikassa jantuno evarūpāni somanassāni bhavanti.
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Te sātasitāti te taṇhāvasikā puggalā sātanissitā sukhanissitā ca hutvā sukhesino sukhapariyesino bhavanti.
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Te veti ye evarūpā narā, te jātijarābyādhimaraṇāni upagacchantiyevāti jātijarūpagā nāma honti.
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Pajāti ime sattā tāsakaraṇena tasiṇāti saṅkhyaṃ gatāya taṇhāya purakkhatā parivāritā hutvā.
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Bandhitoti luddena araññe baddho saso viya parisappanti bhāyanti.
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Saṃyojanasaṅgasattakāti dasavidhena saṃyojanasaṅgena ceva sattavidhena rāgasaṅgādinā ca sattā baddhā tasmiṃ vā laggā hutvā.
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Cirāyāti ciraṃ dīghamaddhānaṃ punappunaṃ jātiādikaṃ dukkhaṃ upagacchantīti attho.
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Tasmāti yasmā tasiṇāya purakkhatā paliveṭhitā sattā, tasmā attano virāgaṃ rāgādivigamaṃ nibbānaṃ patthento ākaṅkamāno bhikkhu arahattamaggenetaṃ tasiṇaṃ vinodaye panuditvā nīharitvā chaḍḍeyyāti attho.
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Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu.
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Sāpi kho sūkarapotikā tato cavitvā suvaṇṇabhūmiyaṃ rājakule nibbatti, tato cutā bārāṇasiyaṃ, tato cutā suppārakapaṭṭane assavāṇijagehe nibbatti, tato cutā kāvīrapaṭṭane nāvikassa gehe nibbatti, tato cutā anurādhapure issarakulagehe nibbatti, tato cutā tasseva dakkhiṇadisāya bhokkantagāme sumanassa nāma kuṭumbikassa dhītā nāmena sumanā eva hutvā nibbatti.
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The young sow, after passing out of that state of existence, was reborn in Suvaṇṇabhūmi in the royal household. Passing from that state of existence, she was reborn at Benāres; passing from that state of existence, she was reborn at Suppāraka Port in the household of a dealer in horses, then at Kavīra Port in the household of a mariner. Passing from that state of existence, she was reborn in Anurādhapura in the household of a nobleman of high rank. Passing from that state of existence, she was reborn in the South Country in the village of Bhokkanta as the daughter of a householder named Sumana, being named Sumanā after her father.
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Athassā pitā tasmiṃ gāme chaḍḍite dīghavāpiraṭṭhaṃ gantvā mahāmunigāme nāma vasi.
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When this village was deserted by its inhabitants, her father went to the kingdom of Dīghavāpi, and took up his residence in the village of Mahāmuni.
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Tattha naṃ duṭṭhagāmaṇirañño amacco lakuṇḍakaatimbaro nāma kenacideva karaṇīyena gato disvā mahantaṃ maṅgalaṃ katvā ādāya mahāpuṇṇagāmaṃ gato.
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Hither came on some errand or other Lakuṇṭaka Atimbara, minister of King Duṭṭhagāmaṇī, and meeting her, married her with great pomp, and took her with him to live in the village of Mahāpuṇṇa.
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Atha naṃ koṭipabbatamahāvihāravāsī mahāanuruddhatthero nāma tattha piṇḍāya caritvā tassā gehadvāre ṭhito disvā bhikkhūhi saddhiṃ kathesi, "āvuso, sūkarapotikā nāma lakuṇḍakaatimbaramahāmattassa bhariyabhāvaṃ pattā, aho acchariya"nti.
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One day Elder Anula, whose residence was the Mahā Viharā of Koṭipabbata, stopped at the door of her house as he was going his round for alms, and seeing her, spoke thus to the monks, “Brethren, what a wonderful thing that a young sow should become the wife of Lakuṇṭaka Atimbara, prime minister of the king! ”
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Sā taṃ kathaṃ sutvā atītabhave ugghāṭetvā jātissarañāṇaṃ paṭilabhi.
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When she heard his words, she uncovered her past states of existence, and she received the power of remembering previous births.
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Taṅkhaṇaññeva uppannasaṃvegā sāmikaṃ yācitvā mahantena issariyena pañcabalakattherīnaṃ santike pabbajitvā tissamahāvihāre mahāsatipaṭṭhānasuttakathaṃ sutvā sotāpattiphale patiṭṭhahi.
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Instantly she was deeply moved, and obtaining permission of her husband, retired from the world with great pomp and became a nun of the Order of Pañcabalaka Nuns. After listening to the recitation of the Mahāsatipaṭṭhana Suttanta in Tissa Mahā Vihara, she was established in the Fruit of Conversion.
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Pacchā damiḷamaddane kate ñātīnaṃ vasanaṭṭhānaṃ bhokkantagāmameva gantvā tattha vasantī kallamahāvihāre āsīvisopamasuttantaṃ sutvā arahattaṃ pāpuṇi.
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Subsequently, after the crushing of the Damilas, she returned to the village of Bhokkanta, where her mother and father lived, and took up her residence there. After listening to the Asivisopama Sutta in Kallaka Mahā Vihara, she attained Arahatship.
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Sā parinibbānadivase bhikkhubhikkhunīhi pucchitā bhikkhunisaṅghassa sabbaṃ imaṃ pavattiṃ nirantaraṃ kathetvā sannipatitassa bhikkhusaṅghassa majjhe maṇḍalārāmavāsinā dhammapadabhāṇakamahātissattherena saddhiṃ saṃsanditvā "ahaṃ pubbe manussayoniyaṃ nibbattitvā tato cutā kukkuṭī hutvā tattha senassa santikā sīsacchedaṃ patvā rājagahe nibbattā, paribbājikāsu pabbajitvā paṭhamajjhānabhūmiyaṃ nibbattitvā tato cutā seṭṭhikule nibbattā nacirasseva cavitvā sūkarayoniṃ gantvā tato cutā suvaṇṇabhūmiṃ, tato cutā bārāṇasiṃ, tato cutā suppārakapaṭṭanaṃ, tato cutā kāvīrapaṭṭanaṃ, tato cutā anurādhapuraṃ, tato cutā bhokkantagāma"nti evaṃ samavisame terasa attabhāve patvā "idāni ukkaṇṭhitvā pabbajitvā arahattaṃ pattā, sabbepi appamādena sampādethā"ti vatvā catasso parisā saṃvejetvā parinibbāyīti.
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On the day when she passed into Nibbāna, questioned by the monks and nuns, she related this whole story to the community of nuns from the beginning to the end; likewise in the midst of the assembled community of monks, associating herself with the Elder Mahā Tissa, a reciter of the Dhammapada and a resident of Maṇḍalārāma, she related the story as follows: “In former times I fell from human estate and was reborn as a hen. In this state of existence my head was cut off by a hawk. I was reborn at Rājagaha, retired from the world, and became a wandering nun, and was reborn in the stage of the First Trance. Passing from that state of existence, I was reborn in the household of a treasurer. In but a short time I passed from that state of existence and was reborn as a young sow. Passing from that state of existence, I was reborn in Suvaṇṇabhumi; passing from that state of existence, I was reborn at Benāres; passing from that state of existence, I was reborn at Suppāraka Port; passing from that state of existence, I was reborn at Kavīra Port; passing from that state of existence, I was reborn at Anurādhapura; passing from that state of existence, I was reborn in Bhokkanta village. Having thus passed through thirteen states of existence, for better or for worse, in my present state of existence I became dissatisfied, retired from the world, became a nun, and attained Arahatship. Everyone of you, work out your salvation with heedfulness.” With these words did she stir the four classes of disciples with emotion; and having so done, passed into Nibbāna.
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Sūkarapotikāvatthu dutiyaṃ.
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