Kukkuravatika Sutta (Majjhima Nikaya 57) – Kammakkhaya

June 11, 2018

1. Kammakkhaya is a bit difficult concept to understand. Kukkuravatika Sutta (Majjhima Nikaya 57) explains it briefly, and also clarifies how pāpa (kanha) kamma and punna (sukka) kamma lead to bad and good kamma vipāka in various realms. Kusala kamma (also called khammakkhayāya kamma in this suttalead to kammakkhaya or “effectively nullifying” kamma vipāka.

  • Kanha means “dark or black” (Sinhala word is “kalla“), and sukka is “white or bright” (Sinhala “sudu“). The King Gods is named “Sakka” because he is engaged in sukka (punna) kamma.
  • Please read the post, “Kanha (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.

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 basically translate the whole sutta word-by-word. There are many repetitive statements in a sutta (done for various reasons, effective oral transmission being one), and it is not necessary 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 ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvāekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca: “ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamā­nikkhit­taṃ bhojanaṃ bhuñjati. 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 bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti?

  • Translated: “Thus have I heard. On one occasion the Buddha was living in the Koliyan country where there was a town of the Koliyans 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), and also Seniya, an ascetic who lived like a dog (kukkuravatiko) , went to see the Buddha. 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.

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 upapajjati. 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 nirayan”ti. Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.”

  • Translated: Finally, the Buddha gave the answer. “Here, Puṇṇa, someone develops the dog-behavior fully; he develops the dog-habits fully; he develops the dog-mindset fully; then he cultivates dog-behavior fully. If so, at his death, he will be reborn a dog. 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 wrong view: hell or the animal realm. So, Puṇṇa, if his dog-mimicking succeeds, it will lead to a birth as a dog; if it fails, it will lead him to a birth in hell (niraya) due to wrong views.”
  • When this was said, Seniya the naked dog-duty ascetic cried out 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 practised 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.

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 upapajjati. 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 nirayan”ti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.”

  • Translated: Finally, the Buddha gave the answer. “Here, Seniya, someone develops the ox-behavior fully; he develops the ox-habits fully; he develops the ox-mindset fully; then he cultivates ox-behavior fully. If so, at his death, he will be reborn an ox. 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 wrong views: hell or the animal realm. So, Seniya, if his ox-mimicking succeeds, it will lead to a birth as an ox; if it fails, it will lead him to a birth in hell (niraya) due to wrong views.”
  • When this was said, Puṇṇa the ox-duty ascetic cried out 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, bhagavati; 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 the ox-duty ascetic said: “Venerable sir, I am not crying because the Blessed One has said this about me, but because I have wasted my time practising 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:

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 (kanha or pāpa kamma) with dark result; there is bright action (sukka or punna kamma)with bright result; there is dark-and-bright action (kanhasukkam) with dark-and-bright result (kanhasukkavipakam); and there is action that is neither dark nor bright with neither-dark-nor-bright result, action that leads to the destruction of defilements (kammakkhayāya or kusala kamma).”

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 upapajjati. 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 upapajjati, 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 a dukkhita (sabyābajjhaṃ or destined to or bound by dukhakāyasaṅkhāra, a dukkhita vacīsaṅkhāra, a dukkhita manosaṅkhāra. Having generated such dukkhita abhisaṅkhara, he is reborn in an apaya. When he is reborn in an apaya, he contacts appropriate dukkhita (painful) sense contacts. Being touched by such painful contacts, he feels painful feelings, exclusively painful, as in the case of the beings in hell (apaya). Thus a being’s rebirth is due to a being’s own 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 action with dark result.”

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 upapajjati. 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 upapajjati, upapannamenaṃ phassā phusanti. Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ. (2)”

  • Translated: “And what, Puṇṇa, is bright action with bright result? Here someone generates a sukkhita (abyābajjhaṃ or destined to or bound by sukhakāyasaṅkhāra, a sukkhita vacīsaṅkhāra, a sukkhita manosaṅkhāra. Having generated such sukkhita abhisaṅkhara, he is reborn in realm with happiness (sukkhita). When he is reborn in a 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 own 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 bright result”

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 upapajjati. 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 upapajjati. 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 dark-and-bright result? Here someone generates abhisaṅkhara of both types. Then he is reborn in realm with both happiness (sukkhita) and suffering (dukkhita). When he is reborn in a such a realm, he contacts appropriate sukkhita and dukkhita sense contacts. Being touched by such contacts, he feels sukha and dukha feelings interchangeably,  as in the case of human,deva, and vinipatika realms. Thus a being’s rebirth is due to a being’s own 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 dark-and-bright result”.

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 action that is neither dark nor bright with neither-dark-nor-bright result, action that leads to the destruction of defilements (and asava/anusaya)? Therein, the volition (cetana) for abandoning the kind of action that is dark with dark result, and the volition for abandoning the kind of action that is bright with bright result, and the volition for abandoning the kind of action that is dark and bright with dark-and-bright result (i.e., does not lead to rebirth in any realm): this is called action (kamma) that is neither dark nor bright with neither-dark-nor-bright result, action that leads to the destruction of defilements (and asava/anusaya)These are the four kinds of kamma proclaimed by me after realizing them for myself with direct knowledge.”
  • It is important to realize that such cetana AUTOMATICALLY arise 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 important to understand that cetana is NOT conventional “intention”, but is how good and bad mental factors (cetasika) AUTOMATICALLY arise in one’s thoughts based on one’s gati.
  • Those last two bullet points are most important teachings from the sutta. This is explained in detail in the post, “Kanha (Dark) and Sukka (Bright) Kamma and Kammakkhaya“.

13. “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 Sangha. May I  receive the going forth under the Blessed One?”.
  • “Seniya, one who formerly belonged to another sect and desires the going forth and the full admission in this Buddha Sasana 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 the full admission to the bhikkhus’ state. But I recognize individual differences in this matter.”

14. “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 give them the going forth and the full admission to the bhikkhus’ state, then I will 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.”
  • 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.
  1. The post, “Kanha (Dark) and Sukka (Bright) Kamma and Kammakkhaya” should be read before reading this post.
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