Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo. 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 the Koliyan, a cow votary, and the naked ascetic Seniya, a dog votary, went to see the Buddha. Puṇṇa bowed to the Buddha and sat down to one side, while Seniya exchanged pleasantries and polite conversation with him before sitting down to one side curled up like a dog.
Ekamantaṁ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: Puṇṇa said to the Buddha, “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. “Bhante, this naked ascetic Seniya is a dog votary, one who does what is difficult. He eats food placed on the ground. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. For a long time he has undertaken that dog observance. Tassa kā gati, ko abhisamparāyo”ti? What will be his destination? What will be his future?”
“Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, Puṇṇa, let it be. Don’t ask me that.”
Dutiyampi kho puṇṇo koliyaputto govatiko …pe… For a second time … tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: and a third time, Puṇṇa said to the Buddha, “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. “Bhante, this naked ascetic Seniya is a dog votary, one who does what is difficult. He eats food placed on the ground. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. For a long time he has undertaken that dog observance. Tassa kā gati, ko abhisamparāyo”ti? What will be his destination? What will be his future?”
“Addhā kho te ahaṁ, puṇṇa, na labhāmi. “Clearly, Puṇṇa, I’m not getting through to you when I say: Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; ‘Enough, Puṇṇa, let it be. Don’t ask me that.’ api ca tyāhaṁ byākarissāmi. Nevertheless, I will answer you.
Idha, puṇṇa, ekacco kukkuravataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. Take someone who develops the dog observance fully and uninterruptedly. They develop a dog’s virtue, 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. When their body breaks up, after death, they reappear in fellowship with 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 they have such a view: ‘By this precept or observance or fervent austerity or renunciate life, I will become one of the gods!’ This is their wrong view. Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. One with wrong view reappears in one of two places, I say: hell or the animal realm. Iti kho, puṇṇa, sampajjamānaṁ kukkuravataṁ kukkurānaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. So, if the dog observance succeeds, it leads to fellowship with dogs. But if it fails, it leads to hell.”
Evaṁ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi. When he said this, the naked ascetic Seniya who was a dog votary cried and burst out in tears.
Atha kho bhagavā puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca: The Buddha said to Puṇṇa, “etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. “This is what I didn’t get through to you when I said: Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. ‘Enough, Puṇṇa, let it be. Don’t ask me that.’”
“Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; Seniya said, “Bhante, I’m not crying because of what the Buddha said. api ca me idaṁ, bhante, kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. But, Bhante, for a long time I have undertaken this dog observance. Ayaṁ, bhante, puṇṇo koliyaputto govatiko. Bhante, this Puṇṇa the Koliyan is a cow votary. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. For a long time he has undertaken that cow observance. Tassa kā gati, ko abhisamparāyo”ti? What will be his destination? What will be his future?”
“Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, Seniya, let it be. Don’t ask me that.”
Dutiyampi kho acelo seniyo …pe… For a second time … tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṁ etadavoca: and a third time Seniya said to the Buddha, “ayaṁ, bhante, puṇṇo koliyaputto govatiko. “Bhante, this Puṇṇa the Koliyan is a cow votary. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. For a long time he has undertaken that cow observance. Tassa kā gati, ko abhisamparāyo”ti? What will be his destination? What will be his future?”
“Addhā kho te ahaṁ, seniya, na labhāmi. “Clearly, Seniya, I’m not getting through to you when I say: Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; ‘Enough, Seniya, let it be. Don’t ask me that.’ api ca tyāhaṁ byākarissāmi. Nevertheless, I will answer you.
Idha, seniya, ekacco govataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. Take someone who develops the cow observance fully and uninterruptedly. They develop a cow’s virtue, 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. When their body breaks up, after death, they’re reappear in fellowship with cows. 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 they have such a view: ‘By this precept or observance or fervent austerity or renunciate life, I will become one of the gods!’ This is their wrong view. Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. One with wrong view reappears in one of two places, I say: hell or the animal realm. Iti kho, seniya, sampajjamānaṁ govataṁ gunnaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. So, if the cow observance succeeds, it leads to fellowship with cows. But if it fails, it leads to hell.”
Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi. When this was said, Puṇṇa the Koliyan who was a cow votary cried and burst out in tears.
Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: The Buddha said to Seniya, “etaṁ kho te ahaṁ, seniya, nālatthaṁ. “This is what I didn’t get through to you when I said: Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. ‘Enough, Seniya, let it be. Don’t ask me that.’”
“Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; Puṇṇa said, “Bhante, I’m not crying because of what the Buddha said. api ca me idaṁ, bhante, govataṁ dīgharattaṁ samattaṁ samādinnaṁ. But, Bhante, for a long time I have undertaken this cow observance. Evaṁ pasanno ahaṁ, bhante, bhagavati; I am quite confident that the Buddha pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti. 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. “Well then, Puṇṇa, listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. “Yes, Bhante,” he replied. Bhagavā etadavoca: The Buddha said this:
“Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. “Puṇṇa, I declare these four kinds of action, having for myself comprehended and experienced them. Katamāni cattāri? What four?
- Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ; There is dark action with dark results;
- atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ; bright action with bright results;
- atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ; dark-and-bright action with dark-and-bright results; and
- atthi, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati. neither-dark-nor-bright action with neither-dark-nor-bright results, which leads to the destruction of action.
Katamañca, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ? And what is dark action with dark results? Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes afflictive bodily, verbal, and mental choices. *_sabyābajjha_, lit. with-affliction. The term carries connotations not only of harm but also of illness, and such harm applies to oneself as well, not only to others. So, even though the practices of the two ascetics here are in a sense harmless to others, the single most detrimental quality is wrong view, as explained in the Suttas. So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati. Having made these choices, they reappear in an afflictive world. Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. where they’re touched by afflictive contacts. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedeti ekantadukkhaṁ, seyyathāpi sattā nerayikā. Touched by afflictive contacts, they feel afflictive feelings that are exclusively unpleasant—like the beings in hell. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; This is how what is arises from what was. *This line has been translated as “This is how a being arises from a being”, but this doesn’t make sense. The Suttas don’t portray a being in the next life as different from that of the previous life, unlike the celebrated simile of the candle that is of later origin, or the views of “constant flux” claiming that there is no continuity even from one moment to the next. _bhūta_ simply means “that which is”, which in some contexts can mean “living being” as in individual, but not here. yaṁ karoti tena upapajjati, For one reappears according to one’s actions, upapannamenaṁ phassā phusanti. and contacts touch one who has reappeared. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. This is why I say that beings are heirs of their actions. Idaṁ vuccati, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ. These is called dark action with dark results.
Katamañca, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ? And what is bright action with bright results? Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes benign bodily, verbal, and mental choices. *_abyābajjha_, non-afflictive. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Having made these choices, they reappear in a benign world Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. where they’re touched by benign contacts. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Touched by benign contacts, they feel benign feelings that are exclusively pleasant—like the gods replete with glory. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; This is how what is arises from what was. yaṁ karoti tena upapajjati, For one reappears according to one’s actions, upapannamenaṁ phassā phusanti. and contacts touch one who has reappeared. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. This is why I say that beings are heirs of their actions. Idaṁ vuccati, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ. This is called bright action with bright results.
Katamañca, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? And what is dark-and-bright action with dark-and-bright results? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes both afflictive and benign 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. Having made these choices, they are reborn in a world that is both afflictive and benign. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. where they’re touched by both afflictive and benign contacts. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Touched by both afflictive and benign contacts, they feel both afflictive and benign feelings that are a mixture of pleasure and displeasure—like humans, some gods, and some beings in the underworld. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; This is how what is arises from what was. yaṁ karoti tena upapajjati. For one reappears according to one’s actions, Upapannamenaṁ phassā phusanti. and contacts touch one who has reappeared. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. This is why I say that beings are heirs of their actions. Idaṁ vuccati, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. These is called dark-and-bright action with dark-and-bright results.
Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati? And what is neither-dark-nor-bright action with neither-dark-nor-bright results, which leads to the destruction of action? 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—It’s the intention to give up dark action with dark results, bright action with bright results, and dark-and-bright action with dark-and-bright results. idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti. This is called neither-dark-nor-bright action with neither-dark-nor-bright results, which leads to the destruction of action.
Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. Puṇṇa, these are the four kinds of action I declare, having for myself comprehended and experienced them.”
Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: When this was said, Puṇṇa the Koliyan who was a cow votary said to the Buddha, “abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Excellent, Bhante! Excellent! … Seyyathāpi, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 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: And Seniya the naked ascetic who was a dog votary said to the Buddha, “abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Excellent, Bhante! Excellent! … Seyyathāpi, bhante …pe… pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the Dhamma, and to the Saṅgha of bhikkhus. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Bhante, 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, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching-and-discipline, they must spend four months on probation. When four months have passed, if the bhikkhus are satisfied, they’ll give the going forth, the ordination into bhikkhuhood. Api ca mettha puggalavemattatā viditā”ti. However, I have recognized 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. “Bhante, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the bhikkhus are satisfied, let them give me the going forth, the ordination into bhikkhuhood.”
Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And the naked ascetic Seniya who was a dog votary 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. Not long after his ordination, Venerable Seniya, abiding alone, withdrawn, heedful, diligent, and resolute, lived having entered upon the supreme goal of the renunciate life for which gentlemen rightly go forth from the lay life to homelessness, having for himself comprehended and realized it right in the present experience.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Birth is destroyed; the renunciate life has been lived; what had to be done has been done; there will be no more of this.” Aññataro kho panāyasmā seniyo arahataṁ ahosīti. And Venerable Seniya became one of the Arahants.
Kukkuravatikasuttaṁ niṭṭhitaṁ sattamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn57