Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo.
Thus have I heard—At one time, the Blessed One was dwelling among the Koliyans, at a market town of the Koliyans named |Haliddavasana::name of a Koliyan town; lit. wearing yellow [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, son of the Koliyans, who |practiced ox-duty asceticism::performing the ascetic practice of behaving like a cow; lit. with cow practice [govatika]|, and Seniya, a naked ascetic who |practiced dog-duty asceticism::performing the ascetic practice of behaving like a dog; lit. with dog practice [kukkuravatika]|, approached the Blessed One. Having approached, Puṇṇa, who practiced ox-duty asceticism, paid homage to the Blessed One and sat down to one side. But Seniya the naked dog-duty ascetic exchanged greetings with the Blessed One. Having exchanged courteous and polite conversation, he curled up like a dog and sat down to one side.
Fruit of Dog-Duty Asceticism
Ekamantaṁ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Tassa kā gati, ko abhisamparāyo”ti?
Seated to one side, Puṇṇa, son of the Koliyans, who practiced ox-duty asceticism, said to the Blessed One: “Venerable sir, this naked ascetic Seniya, the dog-duty ascetic, does what is difficult: he eats food placed on the bare ground. He has long taken up and fully practiced that dog-duty. What is his destination, what is his future state?”
“Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.
“Enough, Puṇṇa, let it be. Do not ask me this.”
Dutiyampi kho puṇṇo koliyaputto govatiko …pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Tassa kā gati, ko abhisamparāyo”ti?
For a second time ... And for a third time, Puṇṇa, son of the Koliyans, who practiced ox-duty asceticism, said to the Blessed One: “Venerable sir, this naked ascetic Seniya, the dog-duty ascetic, does what is difficult: he eats food placed on the bare ground. He has long taken up and fully practiced that dog-duty. What is his destination, what is his future state?”
“Addhā kho te ahaṁ, puṇṇa, na labhāmi. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; api ca tyāhaṁ byākarissāmi.
“Surely, Puṇṇa, I am not getting through to you when I say: ‘Enough, Puṇṇa, let it be. Do not ask me this.’ But still, I will answer you.
Idha, puṇṇa, ekacco kukkuravataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. So kukkuravataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati. Sace kho panassa evaṁdiṭṭhi hoti: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. Iti kho, puṇṇa, sampajjamānaṁ kukkuravataṁ kukkurānaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti.
“Here, Puṇṇa, someone cultivates the dog-duty fully and uninterruptedly, cultivates a dog’s conduct fully and uninterruptedly, cultivates a dog’s mindset fully and uninterruptedly, and cultivates dog-like behavior fully and uninterruptedly. Having cultivated the dog-duty, a dog’s conduct, a dog’s mindset, and dog-like behavior fully and uninterruptedly, with the breakup of the body after death, he is reborn in the company of dogs. But if he holds such a view: ‘By this virtue, duty, austerity, or |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, I will become a deity or one of the deities,’ that is |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]| for him. For one with wrong view, Puṇṇa, I declare one of two destinations: |hell::a place of intense suffering, lit. no good fortune [niraya]| or the animal realm. Thus, Puṇṇa, when the dog-duty succeeds, it leads to the company of dogs; when 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.
Atha kho bhagavā puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca: “etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.
Then the Blessed One said to Puṇṇa, son of the Koliyans, who practiced ox-duty asceticism: “This is why I could not get through to you, Puṇṇa, when I said: ‘Enough, Puṇṇa, let it be. Do not ask me this.’”
Fruit of Ox-Duty Asceticism
“Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; api ca me idaṁ, bhante, kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Ayaṁ, bhante, puṇṇo koliyaputto govatiko. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. Tassa kā gati, ko abhisamparāyo”ti?
“Venerable sir, I am not weeping because of what the Blessed One said to me, but because I have long taken up and fully practiced this dog-duty. Venerable sir, this Puṇṇa is a son of the Koliyans, an ox-duty ascetic. He has long taken up and fully practiced that ox-duty. What is his destination, what is his future state?”
“Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.
“Enough, Seniya, let it be. Do not ask me this.”
Dutiyampi kho acelo seniyo …pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṁ etadavoca: “ayaṁ, bhante, puṇṇo koliyaputto govatiko. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. Tassa kā gati, ko abhisamparāyo”ti?
For a second time ... And for a third time, Seniya the naked dog-duty ascetic said to the Blessed One: “Venerable sir, this Puṇṇa is a son of the Koliyans, an ox-duty ascetic. He has long taken up and fully practiced that ox-duty. What is his destination, what is his future state?”
“Addhā kho te ahaṁ, seniya, na labhāmi. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; api ca tyāhaṁ byākarissāmi.
“Surely, Seniya, I am not getting through to you when I say: ‘Enough, Seniya, let it be. Do not ask me this.’ But still, I will answer you.
Idha, seniya, ekacco govataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. So govataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā gunnaṁ sahabyataṁ upapajjati. Sace kho panassa evaṁdiṭṭhi hoti: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. Iti kho, seniya, sampajjamānaṁ govataṁ gunnaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti.
“Here, Seniya, someone cultivates the ox-duty fully and uninterruptedly, cultivates an ox’s conduct fully and uninterruptedly, cultivates an ox’s mindset fully and uninterruptedly, and cultivates ox-like behavior fully and uninterruptedly. Having cultivated the ox-duty, an ox’s conduct, an ox’s mindset, and ox-like behavior fully and uninterruptedly, with the breakup of the body after death, he is reborn in the company of oxen. But if he holds such a view: ‘By this virtue, duty, austerity, or spiritual life, I will become a deity or one of the deities,’ that is wrong view for him. For one with wrong view, Seniya, I declare one of two destinations: hell or the animal realm. Thus, Seniya, when the ox-duty succeeds, it leads to the company of oxen; when it fails, it leads to hell.”
Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.
When this was said, Puṇṇa, son of the Koliyans, who practiced ox-duty asceticism, wept and shed tears.
Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: “etaṁ kho te ahaṁ, seniya, nālatthaṁ. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.
Then the Blessed One said to Seniya the naked dog-duty ascetic: “This is why I could not get through to you, Seniya, when I said: ‘Enough, Seniya, let it be. Do not ask me this.’”
“Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; api ca me idaṁ, bhante, govataṁ dīgharattaṁ samattaṁ samādinnaṁ. Evaṁ pasanno ahaṁ, bhante, bhagavati; pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti.
“Venerable sir, I am not weeping because of what the Blessed One said to me, but because I have long taken up and fully practiced this ox-duty. I have such faith in the Blessed One, venerable sir; the Blessed One is capable of teaching the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in such a way that I may abandon this ox-duty, and this naked dog-duty ascetic Seniya may abandon that dog-duty.”
“Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Then listen to this, Puṇṇa, and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca:
“Yes, venerable sir,” Puṇṇa, son of the Koliyans, who practiced ox-duty asceticism, replied to the Blessed One. The Blessed One said this:
The Four Kinds of Kamma
“Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?
“Puṇṇa, there are these four kinds of |kamma::actions, deeds, doings, volitional acts [kammā]| declared by me, having realized them for myself with |direct knowledge::experiential realization [abhiññā]|. What four?
Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ;
There is, Puṇṇa, dark kamma |with dark results::having negative consequences [kaṇhavipāka]|;
atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ;
There is, Puṇṇa, bright kamma |with bright results::having positive consequences [sukkavipāka]|;
atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;
There is, Puṇṇa, dark and bright kamma |with dark and bright results::having both positive and negative consequences [kaṇhasukkavipāka]|;
atthi, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati.
There is, Puṇṇa, kamma that is neither dark nor bright, with neither dark nor bright result, which leads to the |wearing away of deeds::exhaustion of kamma [kammakkhaya]|.
Katamañca, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati. Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedeti ekantadukkhaṁ, seyyathāpi sattā nerayikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṁ karoti tena upapajjati, upapannamenaṁ phassā phusanti. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṁ vuccati, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ.
And what, Puṇṇa, is dark kamma with dark result? Here, Puṇṇa, someone produces an |afflictive::hurtful, harmful [sabyābajjha]| |bodily construct::intention which constructs bodily action [kāyasaṅkhāra]|, produces an afflictive |verbal construct::intention which constructs verbal action [vacīsaṅkhāra]|, and produces an afflictive |mental construct::intention which constructs mental action [cittasaṅkhāra]|. Having produced afflictive bodily, verbal, and mental constructs, they are reborn in an afflictive world. When they are reborn in an afflictive world, afflictive |contacts::sense impingements, raw experiences, touches [phassā]| touch them. Touched by afflictive contacts, they experience afflictive feelings that are exclusively painful, just like beings in hell. Thus, Puṇṇa, the rebirth of a being is due to the being; one is reborn according to what one does. When reborn, contacts touch one. Therefore I say: ‘Beings are the heirs of their kamma.’ This is called, Puṇṇa, dark kamma with dark result.
Katamañca, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ? Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṁ karoti tena upapajjati, upapannamenaṁ phassā phusanti. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṁ vuccati, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ.
And what, Puṇṇa, is bright kamma with bright result? Here, Puṇṇa, someone produces a bodily construct that is |non-afflictive::not harmful, without suffering [abyābajjha]|, produces a verbal construct that is non-afflictive, and produces a mental construct that is non-afflictive. Having produced non-afflictive bodily, verbal, and mental constructs, they are reborn in a world free from affliction. When they are reborn in a world free from affliction, non-afflictive contacts touch them. Touched by non-afflictive contacts, they experience non-afflictive feelings that are exclusively pleasant, just like the |gods of Refulgent Glory::MA: By mentioning these, all beings occupying the plane of the third jhāna — the gods of Limited Glory and the gods of Immeasurable Glory — should be included [subhakiṇha + devā]|. Thus, Puṇṇa, the rebirth of a being is due to the being; one is reborn according to what one does. When reborn, contacts touch one. Therefore I say: ‘Beings are the heirs of their kamma.’ This is called, Puṇṇa, bright kamma with bright result.
Katamañca, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṁ karoti tena upapajjati. Upapannamenaṁ phassā phusanti. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṁ vuccati, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.
And what, Puṇṇa, is dark and bright kamma with dark and bright result? Here, Puṇṇa, someone produces a bodily construct that is both afflictive and non-afflictive, produces a verbal construct that is both afflictive and non-afflictive, and produces a mental construct that is both afflictive and non-afflictive. Having produced bodily, verbal, and mental constructs that are both afflictive and non-afflictive, they are reborn in a world that is both afflictive and non-afflictive. When they are reborn in a world that is both afflictive and non-afflictive, contacts that are both afflictive and non-afflictive touch them. Touched by contacts that are both afflictive and non-afflictive, they experience feelings that are both afflictive and non-afflictive, a mixture of pleasure and pain, just like human beings, some gods, and some beings in the lower realms. Thus, Puṇṇa, the rebirth of a being is due to the being; one is reborn according to what one does. When reborn, contacts touch one. Therefore I say: ‘Beings are the heirs of their kamma.’ This is called, Puṇṇa, dark and bright kamma with dark and bright result.
Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati? 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— idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti.
And what, Puṇṇa, is kamma that is neither dark nor bright, with neither dark nor bright result, which leads to the wearing away of kamma? Therein, Puṇṇa, the |intention::volition, will; the active mental force that organizes and directs associated mental states toward an object. [cetanā]| to abandon dark deeds with dark results, the intention to abandon bright deeds with bright results, and the intention to abandon dark and bright deeds with dark and bright results—this is called, Puṇṇa, kamma that is neither dark nor bright, with neither dark nor bright results, which leads to the wearing away of kamma.
Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.
These, Puṇṇa, are the four kinds of kamma declared by me, having realized them for myself with direct knowledge.”
Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, Puṇṇa, son of the Koliyans, who practiced ox-duty asceticism, said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir!
Acelo pana seniyo kukkuravatiko bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante …pe… pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
And Seniya the naked dog-duty ascetic said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned,
“Yo kho, seniya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.
“Seniya, one who formerly belonged to another sect and desires the going forth and the full ordination in this Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]| 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 ordination to the bhikkhus’ state. 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.
“If, venerable sir, those who formerly belonged to another sect, when they wish to go forth and be fully admitted in this Dhamma and Vinaya, live on probation for four months, and at the end of the four months the bhikkhus, being satisfied, give them the going forth and full ordination into 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 ordination to the bhikkhus’ state.”
Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 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.
Then Seniya the naked dog-duty ascetic received the going forth under the Blessed One, and he received the full ordination. Not long after his ordination, the venerable Māgaṇḍiya, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṁ ahosīti.
He |directly knew::understood experientially; lit. completely knew [abbhaññāsi]|: “Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.” And venerable Seniya became one of the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|.