Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 57 Middle Discourses 57

Kukkuravatikasutta Kukkuravatika Sutta, 91The Ascetic Who Behaved Like a Dog

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo. On one occasion the Blessed One was living in the Koliyan country. There is a town of the Koliyans called Haliddavasana.At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana.

Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā kukkurova palikujjitvā ekamantaṁ nisīdi. Then Puṇṇa, a son of the Koliyans and an ox-duty ascetic, and also Seniya a naked dog-duty ascetic, went to the Blessed One, and Puṇṇa the ox-duty ascetic paid homage to the Blessed One and sat down at one side, while Seniya the naked dog-duty ascetic exchanged greetings with the Blessed One, and when the courteous and amiable talk was finished, he too sat down at one side curled up like a dog.Then Puṇṇa the Koliyan, a cow votary, and the naked ascetic Seniya, a dog votary, went to the Buddha. Puṇṇa bowed to the Buddha and sat down to one side, while Seniya exchanged greetings and polite conversation with him before sitting down to one side curled up like a dog.

Ekamantaṁ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: When Puṇṇa the ox-duty ascetic sat down, he asked the Blessed One:Puṇṇa said to the Buddha,

“ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. ‘Venerable sir, this naked dog-duty ascetic Seniya does what is hard to do: he eats his food when it is thrown on the ground.“Sir, this naked ascetic Seniya the dog votary does a hard thing: he eats food placed on the ground.

Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. That dog-duty has long been taken up and practised by him.For a long time he has undertaken that observance to behave like a dog.

Tassa kā gati, ko abhisamparāyo”ti? What will be his destination? What will be his future course?’Where will he be reborn in his next life?”

“Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. ‘Enough, Puṇṇa, let that be. Do not ask me that.’“Enough, Puṇṇa, let it be. Don’t ask me that.”

Dutiyampi kho puṇṇo koliyaputto govatiko …pe… A second time …For a second time …

tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: A third time Puṇṇa the ox-duty ascetic asked the Blessed One:and a third time, Puṇṇa said to the Buddha,

“ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. ‘Venerable sir, this naked dog-duty ascetic Seniya does what is hard to do: he eats his food when it is thrown on the ground.“Sir, this naked ascetic Seniya does a hard thing: he eats food placed on the ground.

Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. That dog-duty has long been taken up and practised by him.For a long time he has undertaken that observance to behave like a dog.

Tassa kā gati, ko abhisamparāyo”ti? What will be his destination? What will be his future course?’Where will he be reborn in his next life?”

“Addhā kho te ahaṁ, puṇṇa, na labhāmi. ‘Well, Puṇṇa, since I certainly cannot persuade you when I say“Clearly, Puṇṇa, I’m not getting through to you when I say:

Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; “Enough, Puṇṇa, let that be. Do not ask me that”,‘Enough, Puṇṇa, let it be. Don’t ask me that.’

api ca tyāhaṁ byākarissāmi. I shall therefore answer you.Nevertheless, I will answer you.

Idha, puṇṇa, ekacco kukkuravataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. ‘Here, Puṇṇa, someone develops the dog-duty fully and unstintingly, he develops the dog-habit fully and unstintingly, he develops the dog-mind fully and unstintingly, he develops dog-behaviour fully and unstintingly.Take someone who develops the dog observance fully and uninterruptedly. They develop a dog’s ethics, a dog’s mentality, and a dog’s behavior fully and uninterruptedly.

So kukkuravataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati. Having done that, on that dissolution of the body, after death, he reappears in the company of dogs.When their body breaks up, after death, they’re reborn in the company of dogs.

Sace kho panassa evaṁdiṭṭhi hoti: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. But if his view is such as this: “By this virtue or duty or asceticism or life divine I shall become a (great) god or some (lesser) god”, that is wrong view in his case.But if they have such a view: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ This is their wrong view.

Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. Now there are two destinations for one with wrong view, I say: hell or the animal womb.An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.

Iti kho, puṇṇa, sampajjamānaṁ kukkuravataṁ kukkurānaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. So, Puṇṇa, if his dog-duty is perfected it will lead him to the company of dogs; if it is not, it will lead him to hell.’So if the dog observance succeeds it leads to rebirth in the company of dogs, but if it fails it leads to hell.”

Evaṁ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi. When this was said, Seniya the naked dog-duty ascetic wept and shed tears.When he said this, Seniya cried and burst out in tears.

Atha kho bhagavā puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca: Then the Blessed One told Puṇṇa son of the Koliyans and an ox-duty ascetic:The Buddha said to Puṇṇa,

“etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. ‘Puṇṇa, I could not persuade you when I said“This is what I didn’t get through to you when I said:

Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, Puṇṇa, let that be. Do not ask me that”.’‘Enough, Puṇṇa, let it be. Don’t ask me that.’”

“Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; ‘Venerable sir, I am not weeping that the Blessed One has spoken thus.Seniya said, “Sir, I’m not crying because of what the Buddha said.

api ca me idaṁ, bhante, kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Still this dog-duty has long been taken up and practised by me.But, sir, for a long time I have undertaken this observance to behave like a dog.

Ayaṁ, bhante, puṇṇo koliyaputto govatiko. Venerable sir, there is this Puṇṇa, a son of the Koliyans, and on ox-duty ascetic;Sir, this Puṇṇa is a cow votary.

Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. that ox-duty has long been taken up and practised by him.For a long time he has undertaken that observance to behave like a cow.

Tassa kā gati, ko abhisamparāyo”ti? What will be his destination. What will be his future course?’Where will he be reborn in his next life?”

“Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. ‘Enough, Seniya, let that be. Do not ask me that.’“Enough, Seniya, let it be. Don’t ask me that.”

Dutiyampi kho acelo seniyo …pe… A second time …For a second time …

tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṁ etadavoca: A third time Seniya the naked dog-duty ascetic asked the Blessed One: and a third time Seniya said to the Buddha,

“ayaṁ, bhante, puṇṇo koliyaputto govatiko. ‘Venerable sir, there is this Puṇṇa, a son of the Koliyans and an ox-duty;“Sir, this Puṇṇa is a cow votary.

Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. that ox-duty has long been taken up and practised by him.For a long time he has undertaken that observance to behave like a cow.

Tassa kā gati, ko abhisamparāyo”ti? What will be his destination? What will be his future course?’Where will he be reborn in his next life?”

“Addhā kho te ahaṁ, seniya, na labhāmi. ‘Well, Seniya, since I certainly cannot persuade you when I say: “Clearly, Seniya, I’m not getting through to you when I say:

Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; “Enough, Puṇṇa let that be. Do not ask me that”,‘Enough, Seniya, let it be. Don’t ask me that.’

api ca tyāhaṁ byākarissāmi. I shall therefore answer you.Nevertheless, I will answer you.

Idha, seniya, ekacco govataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. ‘Here, Seniya, someone develops the ox-duty fully and unstintingly, he develops the ox-habit fully and unstintingly, he develops the ox-mind fully and unstintingly, he develops ox-behaviour fully and unstintingly.Take someone who develops the cow observance fully and uninterruptedly. They develop a cow’s ethics, a cow’s mentality, and a cow’s behavior fully and uninterruptedly.

So govataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā gunnaṁ sahabyataṁ upapajjati. Having done that, on the dissolution of the body, after death, he reappears in the company of oxen.When their body breaks up, after death, they’re reborn in the company of cows.

Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. Now there are two destinations for one with wrong view, I say: hell or the animal womb.An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.

Iti kho, seniya, sampajjamānaṁ govataṁ gunnaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. So, Seniya, if his ox-duty is perfected, it will lead him to the company of oxen; if it is not, it will lead him to hell.’So if the cow observance succeeds it leads to rebirth in the company of cows, but if it fails it leads to hell.”

Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi. When this was said, Puṇṇa, a son of the Koliyans and an ox-duty ascetic, wept and shed tears.When he said this, Puṇṇa cried and burst out in tears.

Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: Then the Blessed One told Seniya, the naked dog-duty ascetic:The Buddha said to Seniya,

“etaṁ kho te ahaṁ, seniya, nālatthaṁ. ‘Seniya, I could not persuade you when I said:“This is what I didn’t get through to you when I said:

Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, Seniya, let that be. Do not ask me that”.’‘Enough, Seniya, let it be. Don’t ask me that.’”

“Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; ‘Venerable sir, I am not weeping that the Blessed One has spoken thus,Puṇṇa said, “Sir, I’m not crying because of what the Buddha said.

api ca me idaṁ, bhante, govataṁ dīgharattaṁ samattaṁ samādinnaṁ. still this ox-duty has long been taken up and practised by me.But, sir, for a long time I have undertaken this observance to behave like a cow.

Evaṁ pasanno ahaṁ, bhante, bhagavati; Venerable sir, I have confidence in the Blessed One thus: “The BlessedI am quite confident that the Buddha

pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti. One is capable of teaching me the Dhamma in such a way that I may abandon this ox-duty and that this naked dog-duty ascetic Seniya may abandon that dog-duty’ ’is capable of teaching me so that I can give up this cow observance, and the naked ascetic Seniya can give up that dog observance.”

“Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. ‘Then, Puṇṇa, listen and heed well what I shall say.’“Well then, Puṇṇa, listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. ‘Yes, venerable sir,’ he replied.“Yes, sir,” he replied.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. ‘Puṇṇa, there are four kinds of kamma proclaimed by me after realization myself with direct knowledge.“Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight.

Katamāni cattāri? What are the four?What four?

Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ; There is dark kamma with dark ripening,There are dark deeds with dark results;

atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ; there is bright kamma with bright ripening, bright deeds with bright results;

atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ; there is dark-and-bright kamma with dark-and-bright ripening, dark and bright deeds with dark and bright results; and

atthi, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati. and there is kamma that is not dark and not bright with neither-dark-nor-bright ripening that conduces to the exhaustion of kamma.neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

Katamañca, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ? ‘What is dark kamma with dark ripening? And what are dark deeds with dark results?

Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. Here someone produces a (kammic) bodily process (bound up) with affliction, he produces a (kammic) verbal process (bound up) with affliction, he produces a (kammic) mental process (bound up) with affliction. It’s when someone makes hurtful choices by way of body, speech, and mind.

So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati. By so doing, he reappears in a world with affliction. Having made these choices, they’re reborn in a hurtful world,

Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. When that happens, afflicting contacts touch him. where hurtful contacts strike them.

So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedeti ekantadukkhaṁ, seyyathāpi sattā nerayikā. Being touched by these, he feels afflicting feelings entirely painful as in the case of beings in hell. Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell.

Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; Thus a being’s reappearance is due to a being: This is how a being is born from a being.

yaṁ karoti tena upapajjati, he reappears owing to the kammas he has performed. For your deeds determine your rebirth,

upapannamenaṁ phassā phusanti. When he has reappeared, contacts touch him. and when you’re reborn contacts strike you.

Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Thus I say are beings heirs of their kammas. This is why I say that sentient beings are heirs to their deeds.

Idaṁ vuccati, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ. This is called dark kamma with dark ripening.These are called dark deeds with dark results.

Katamañca, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ? ‘And what is bright kamma with bright ripening? And what are bright deeds with bright results?

Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. Here someone produces a (kammic) bodily process not (bound up) with affliction, he produces a (kammic) verbal process not (bound up) with affliction, he produces a (kammic) mental process not (bound up) with affliction. It’s when someone makes pleasing choices by way of body, speech, and mind.

So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. By so doing, he reappears in a world without affliction. Having made these choices, they are reborn in a pleasing world,

Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. When that happens, unafflicting contacts touch him. where pleasing contacts strike them.

So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Being touched by these, he feels unafflicting feelings entirely pleasant as in the case of the Subhakiṇṇā, the gods of Refulgent Glory. Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the gods of universal beauty.

Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; Thus a being’s reappearance is due to a being: This is how a being is born from a being.

yaṁ karoti tena upapajjati, he reappears owing to the kammas he has performed. For your deeds determine your rebirth,

upapannamenaṁ phassā phusanti. When he has reappeared, contacts touch him. and when you’re reborn contacts strike you.

Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Thus I say are beings heirs of their kammas. This is why I say that sentient beings are heirs to their deeds.

Idaṁ vuccati, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ. This is called bright kamma with bright ripening.These are called bright deeds with bright results.

Katamañca, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? What is dark-and-bright kamma with dark-and-bright ripening ? And what are dark and bright deeds with dark and bright results?

Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. Here someone produces a (kammic) bodily process both (bound up) with affliction and not (bound up) with affliction … verbal process … mental process both (bound up) with affliction and not (bound up) with affliction. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind.

So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. By doing so, he reappears in a world both with and without affliction. Having made these choices, they are reborn in a world that is both hurtful and pleasing,

Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. When that happens, both afflicting and unafflicting contacts touch him. where hurtful and pleasing contacts strike them.

So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Being touched by these, he feels afflicting and unafflicting feelings with mingled pleasure and pain as in the case of human beings and some gods and some inhabitants of the states of deprivation. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.

Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; Thus a being’s reappearance is due to a being: This is how a being is born from a being.

yaṁ karoti tena upapajjati. he reappears owing to the kammas he has performed. For what you do brings about your rebirth,

Upapannamenaṁ phassā phusanti. When he has reappeared, contacts touch him. and when you’re reborn contacts strike you.

Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Thus I say are beings heirs of their kammas. This is why I say that sentient beings are heirs to their deeds.

Idaṁ vuccati, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. This is called dark-and-bright kamma with dark-and-bright ripening.These are called dark and bright deeds with dark and bright results.

Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati? ‘What is neither-dark-nor-bright kamma with neither-dark-nor-bright ripening that leads to the exhaustion of kamma? And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?

Tatra, puṇṇa, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā—As to these (three kinds of kamma), any volition in abandoning the kind of kamma that is dark with dark ripening, and any volition in abandoning the kind of kamma that is bright with bright ripening, and any volition in abandoning the kind of kamma that is dark-and-bright ripening: It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.

idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti. this is called neither-dark-nor-bright kamma with neither-dark-nor-bright ripening. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. ‘These are the four kinds of kamma proclaimed by me after realization myself with direct knowledge.’These are the four kinds of deeds that I declare, having realized them with my own insight.”

Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: When this was said, Punna, a son of the Koliyans and an ox-duty ascetic, said to the Blessed One: When he had spoken, Puṇṇa the Koliyan said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante. ‘Magnificent, Master Gotama! Magnificent, Master Gotama ! “Excellent, sir! Excellent! …

Seyyathāpi, bhante …pe… The Dhamma has been made clear in many ways by Master Gotama as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the darkness for those with eyesight to see forms.’

upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. ‘I go to Master Gotama for refuge and to the Dhamma and to the Sangha. From today let Master Gotama remember me as a follower who has gone to him for refuge for life.’From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Acelo pana seniyo kukkuravatiko bhagavantaṁ etadavoca: But Seniya the naked dog-duty ascetic, said: And Seniya the naked ascetic said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante. ‘Magnificent, Master Gotama! … “Excellent, sir! Excellent! …

Seyyathāpi, bhante …pe… pakāsito. The Dhamma has been made clear … for those with eyesight to see forms.’

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. ‘I go to Master Gotama for refuge and to the Dhamma and to the Sangha. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. I would receive the Going-forth under Master Gotama and the Full Admission.’Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Yo kho, seniya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. ‘Seniya, one who belonged formerly to another sect and wants the Going-forth and the Full Admission in this Dhamma and Discipline lives on probation for four months. At the end of the four months bhikkhus who are satisfied in their minds give him the Going-forth into homelessness and also the Full Admission to the bhikkhus’ state. “Seniya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.

Api ca mettha puggalavemattatā viditā”ti. A difference in persons has become known to me in this (probation period).’However, I recognize individual differences in this matter.”

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ te cattāro māse parivasanti catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. ‘Venerable sir, if those who belonged formerly to another sect and want the Going-forth and the Full Admission in this Dhamma and Discipline live on probation for four months and at the end of four months bhikkhus who are satisfied in their minds give them the Going-forth into homelessness and the full Admission to the bhikkhus’ state, I will live on probation for four years and at the end of the four years let bhikkhus who are satisfied in their minds give me the Going-forth into homelessness and the Full Admission to the bhikkhus’ state.’“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Seniya the naked dog-duty ascetic received the Going-forth under the Blessed One, and he received the Full Admission. And the naked ascetic Seniya received the going forth, the ordination in the Buddha’s presence.

Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, Tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. And not long after his Full Admission, dwelling alone, withdrawn, diligent, ardent, and self-controlled, the venerable Seniya by realization himself with direct knowledge here and now entered upon and abode in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness. Not long after his ordination, Venerable Seniya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He had direct knowledge thus: ‘Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.’He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”

Aññataro kho panāyasmā seniyo arahataṁ ahosīti. And the venerable Seniya became one of the Arahants.And Venerable Seniya became one of the perfected.

Kukkuravatikasuttaṁ niṭṭhitaṁ sattamaṁ.

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