Kukkuravatika Sutta (Majjhima Nikaya 57)

June 11, 2018; revised April 12, 2020; January 22, 2021 (#11)

What Is Meant by Kammakkhaya?

1. Kammakkhaya is a bit difficult concept to understand. “Kukkuravatika Sutta (MN 57)” explains it briefly and also clarifies how pāpa (kaṇha) kamma and puñña (sukka) kamma lead to bad and good kamma vipāka in various realms. Kusala kamma (also called khammakkhayāya kamma in this sutta) leads to kammakkhaya or “effectively nullifying” kamma vipāka.

Kaṇha means “dark or black” (Sinhala word is “kalla“), and sukka is “white or bright” (Sinhala “sudu“). The King of Gods is named “Sakka” because he is engaged in sukka (puñña) kamma.
Please read the post “Kaṇha (Dark) and Sukka (Bright) Kamma and Kammakkhaya” before reading this one because all these are discussed in detail there. You will not be able to understand this post without reading that.
Before discussing kammakkhaya, the Buddha also explains how one’s gati (habits/character) can lead to corresponding future rebirths.

Kukkuravatika Sutta (MN 57) – Introduction

2. The first half of the sutta describes the background, which led the Buddha to analyze various types of kamma. We will first go through the essence of the first half, just stating the essence.

Suttas become boring only because the translators translate the whole sutta word-by-word. There are many repetitive statements in a sutta (done for various reasons, the effective oral transmission being one), and it is unnecessary to translate word-by-word.
Furthermore, it is better to provide the essence of a verse rather than translating word-by-word, which can lead to wrong interpretations in some cases.

3. “Evaṃ me sutaṃ— ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekāmantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvāekāmantaṃ nisīdi. Ekāmantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca: “ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjāti. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti? “Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. Dutiyampi kho puṇṇo koliyaputto govatiko … pe … tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca: “ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjāti. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti?“

Translated: “Thus have I heard. On one occasion, the Buddha lived in the Koliyan country, where there was a Koliyans’ town named Haliddavasana. Then Puṇṇa, an ascetic who lived like an ox (govatiko). This was a cult based on the belief that one can attain Nibbāna by subjecting the body to harsh living like an ox. He went with Seniya, an ascetic who lived like a dog (kukkuravatiko.) Puṇṇa, the ox-mimicking ascetic, said to the Buddha: “Venerable sir, this Seniya is a naked dog-ascetic who does what is hard to do: he eats his food when it is thrown to the ground; he does everything like a dog. He has been practicing that for a long time. What will be his rebirth? What will be his future gati?
“Enough, Puṇṇa, let that be. Do not ask me that.” But Punna asked the question three times.

“Dog Gati” Leads to “Dog Births”

4. “Addhā kho te ahaṃ, puṇṇa, na labhāmi. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjāti. Sace kho panassa evaṃdiṭṭhi hoti: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—nirayaṃ vā tiracchānayoniṃ vā. Iti kho, puṇṇa, sampajjamānaṃ kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ nirayaṃ”ti.

Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.“

Translated: Finally, the Buddha answered. “Here, Puṇṇa, if someone lives like a dog, he develops the “dog-behavior” or “dog-habits” fully. He develops the “dog-mindset” fully. If so, he will be reborn as a dog at his death. But if he also has a view as this: ‘By this observance of “holy life,” I shall be born a god,’ then he will have a wrong view too. Now there are two destinations for one with a wrong view: hell or the animal realm. So, Puṇṇa, if his dog-mimicking succeeds, it will lead to the birth of a dog. if it fails, it will lead him to birth in hell (niraya) due to wrong views.”
When this was said, Seniya, the naked dog-duty ascetic, cried and burst into tears.

5. “Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca: “etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. “Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti? “Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. Dutiyampi kho acelo seniyo … pe … tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca: “ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti?”

Translated: Then the Blessed One told Puṇṇa: “Puṇṇa, I could not persuade you when I said: ‘Enough, Puṇṇa, let that be. Do not ask me that.’” Then Seniya, the naked-dog ascetic, said: “Venerable sir, I am not crying because the Blessed One has said this about me, but because I have wasted my time practicing this foolish method. Venerable sir, this Puṇṇa is an ox-ascetic. He has long taken up and practiced living like an ox. What will be his birth? What will be his future gati?”Enough, Seniya, let that be. Do not ask me that.” A second time and a third time, Seniya asked the same question.

Gati of an Ox Leads to Birth of an Ox

6. “Addhā kho te ahaṃ, seniya, na labhāmi. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjāti. Sace kho panassa evaṃdiṭṭhi hoti: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—nirayaṃ vā tiracchānayoniṃ vā. Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ nirayaṃ”ti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.”

Translated: Finally, the Buddha answered. “Here, Seniya, someone develops the “ox-behavior” or “ox-habits” fully. He develops the mindset of an ox. If so, he will be reborn as an ox at his death. But if he also has a view like this: ‘By this observance of “holy life,” I shall be born a god,’ he will have a wrong view too. Now there are two destinations for one with the wrong views: hell or the animal realm. So, Seniya, if his ox-mimicking succeeds, will lead to birth as an ox. If it fails, it will lead him to birth in hell (niraya) due to wrong views.”
When this was said, Puṇṇa, the ox-duty ascetic, cried and burst into tears.

7. “Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca: “etaṃ kho te ahaṃ, seniya, nālatthaṃ. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī” ti. “Nāhaṃ, Bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, Bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Evaṃ pasanno ahaṃ, Bhante, Bhagavata; pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā” ti. “Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī” ti. “Evaṃ, Bhante” ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca: “

Translated: “Then the Blessed One told Seniya the naked dog-duty ascetic: “Seniya, I could not persuade you when I said, ‘Enough, Seniya, let that be. Do not ask me that.’”
Then Puṇṇa said: “Venerable sir, I am not crying because the Blessed One has said this about me, but because I have wasted my time practicing this foolish sila. Venerable sir, I have confidence in the Blessed One; thus, ‘The Blessed One is capable of teaching us the Dhamma the right way.’
“Then, Puṇṇa, listen and attend closely to what I shall say.”—“Yes, venerable sir,” he replied. The Blessed One said this:

Four Types of Kamma

8. “Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati.”

Translated: “Puṇṇa, there are four kinds of actions (kamma) proclaimed by me after realizing them for myself. What are the four? There is dark action (kaṇha or pāpa kamma) with a dark result. A bright action (sukka or puñña kamma) brings a bright result. A dark-and-bright action (kanhasukkam) brings a dark-and-bright result (kanhasukkavipākam.) Then there is an action that is neither dark nor bright with the neither-dark nor-bright result, which leads to the destruction of defilements (kammakkhayāya or kusala kamma).”

“Dark” Kamma With “Dark” Results

9. “Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjāti. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjāti, upapannamenaṃ phassā phusanti. Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ. (1)”

Translated: “And what, Puṇṇa, is dark action with dark result? Here someone generates suffering (sabyābajjhaṃ or destined to or bound by dukha) kāyasaṅkhāra, a dukkhita vacīsaṅkhāra, a dukkhita manosaṅkhāra. Having generated such dukkhita abhisaṅkhara, he is reborn in an apāya. When reborn in an apāya, he contacts appropriate dukkhita (painful) sensory contacts. Being touched by such painful contacts, he feels painful feelings, as in the case of the beings in hell (niraya). Thus a being’s rebirth is due to a being’s actions. One’s rebirth is through the actions one has performed. Thus I say beings are the heirs of their actions. This is called dark action with dark result.”

“Bright” Kamma With “Bright” Results

10. “Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjāti. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjāti, upapannamenaṃ phassā phusanti. Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ. (2)”

Translated: “And what, Puṇṇa, is bright action with the bright result? Here someone generates a pleasant life (abyābajjhaṃ or destined to or bound by sukha) kāyasaṅkhāra, a sukkhita vacīsaṅkhāra, a sukkhita manosaṅkhāra. Having generated such sukkhita abhisaṅkhara, he is reborn in a realm of happiness (sukkhita). When reborn in such a realm, he contacts appropriate sukkhita sense contacts. Being touched by such sukkhita contacts, he feels sukha feelings, as in the case of subhakinha deva realm. Thus a being’s rebirth is due to a being’s actions. One gets a rebirth through the actions one has performed. Thus, I say beings are the heirs of their actions. This is called bright action with the bright result.”

“Dark and Bright” Kamma With “Dark and Bright” Results

11. “Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjāti. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjāti. Upapannamenaṃ phassā phusanti. Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ. (3)”.

Translated: “And what, Puṇṇa, is dark-and-bright action with a dark-and-bright result? Here someone generates abhisaṅkhara of both types. Then he is reborn in a realm with both happiness (sukkhita) and suffering (dukkhita). When reborn in such a realm, he contacts appropriate sukkhita and dukkhita sensory contacts. Being touched by such contacts, he feels sukha and dukha feelings interchangeably, as in human, deva, and vinipatika (apāya) realms. Thus a being’s rebirth is due to a being’s actions. One gets a rebirth through the actions one has performed. Thus I say beings are the heirs of their actions. This is called dark-and-bright action with a dark-and-bright result”.

Neither Dark nor Bright Kamma

12. “Katamañca, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati? Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃkammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā—idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. (4)”.

Translated: “And what, Puṇṇa, is an action that is neither dark nor bright with the neither-dark nor-bright result, action that leads to the destruction of defilements (and asava/anusaya)? Such volitions (cetanā) abandon dark or bright actions with dark or bright results. Such an action (kamma) is neither dark nor bright with neither dark nor bright results. Therefore, such actions lead to the destruction of defilements (and asava/anusaya). They do not lead to rebirth in any realm.)
These are the four kinds of kamma proclaimed by me after realizing them for myself with direct knowledge.”

13. It is essential to realize that such cetanā AUTOMATICALLY arises in those who have realized the “unsatisfactory and dangerous nature” of this world of 31 realms, i.e., Tilakkhana.

In that context, it is also essential to understand that cetanā is NOT conventional “intention,” but is how good and bad mental factors (cetasika) AUTOMATICALLY arise in one’s thoughts based on one’s gati.
The above two points are essential teachings from the sutta. This is explained in detail in the post, “Kaṇha (Dark) and Sukka (Bright) Kamma and Kammakkhaya.”
One also needs to understand that cetanā is just a single mental factor. The “intention” comes from the incorporation of good or bad cetasika. The cetanā cetasika just incorporates relevant cetasika based on one’s gati. See #9 of “Kamma, Saṅkhāra, and Abhisaṅkhāra – What Is “Intention”?“

Puṇṇa and Seniya Understood

14. “Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca: “abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante … pe … upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Acelo pana seniyo kukkuravatiko bhagavantaṃ etadavoca: “abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante … pe … pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, seniya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.”

Translated: When this was said, Puṇṇa said to the Blessed One. “Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways…From today let the Blessed One accept me as a lay follower who has gone to him for refuge for life.”
Seniya said to the Blessed One. “Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways, as though an upside-down vessel was turned to the upside, revealing what was hidden, or showing the way to one who was lost or holding up a lamp in the dark for those with eyesight to see. I take refuge in the Blessed One, the Dhamma, and the Saṅgha. May I receive the going forth under the Blessed One?”.
“Seniya, one who formerly belonged to another sect and desired the going forth and the full admission in this Buddha Sāsana, lives on probation for four months. At the end of four months, if the bhikkhus are satisfied with him, they give him the going forth and full admission to the bhikkhus’ state. But I recognize individual differences in this matter.”

Seniya became an Arahant

15. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.

Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, Tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.

“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṃ ahosīti.”

Translated: “Venerable sir, if those who formerly belonged to another sect and desire the going forth and the full admission in this Dhamma and Discipline live on probation for four months, and if at the end of the four months, the bhikkhus being satisfied with them to give them the going forth and the full admission to the bhikkhus’ state, then I will INSTEAD live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them give me the going forth and the full admission to the bhikkhus’ state.”
(Clarification of the terms: Probation means Sāmaṇera; the bhikkhu would wear the robes but has not yet been given full admission or Upasampadā. Seniya was saying he was willing to spend four years on probation.)
Then Seniya, the naked dog-ascetic, received the going forth under the Blessed One, and he received the full admission. And soon, not long after his full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Seniya became an Arahant.

16. The post “Kaṇha (Dark) and Sukka (Bright) Kamma and Kammakkhaya,” provides a simpler explanation of the key terms.

Discussion of both posts at: “Kusala/Akusala and Punna/Pāpa Kamma.”