So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana. ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo.

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 greetings and polite conversation with him before sitting down to one side curled up like a dog. 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.

Puṇṇa said to the Buddha, Ekamantaṁ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “Sir, this naked ascetic Seniya the dog votary does a hard thing: he eats food placed on the ground. “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. For a long time he has undertaken that observance to behave like a dog. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Where will he be reborn in his next life?” Tassa kā gati, ko abhisamparāyo”ti?

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

For a second time … Dutiyampi kho puṇṇo koliyaputto govatiko …pe… and a third time, Puṇṇa said to the Buddha, tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “Sir, this naked ascetic Seniya does a hard thing: he eats food placed on the ground. “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. For a long time he has undertaken that observance to behave like a dog. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Where will he be reborn in his next life?” Tassa kā gati, ko abhisamparāyo”ti?

“Clearly, Puṇṇa, I’m not getting through to you when I say: “Addhā kho te ahaṁ, puṇṇa, na labhāmi. ‘Enough, Puṇṇa, let it be. Don’t ask me that.’ Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; Nevertheless, I will answer you. api ca tyāhaṁ byākarissāmi.

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. Idha, puṇṇa, ekacco kukkuravataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. When their body breaks up, after death, they’re reborn in the company of dogs. So kukkuravataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati. But if they have such a view: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ This is their wrong view. Sace kho panassa evaṁdiṭṭhi hoti: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. So if the dog observance succeeds it leads to rebirth in the company of dogs, but if it fails it leads to hell.” Iti kho, puṇṇa, sampajjamānaṁ kukkuravataṁ kukkurānaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti.

When he said this, Seniya cried and burst out in tears. Evaṁ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.

The Buddha said to Puṇṇa, Atha kho bhagavā puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca: “This is what I didn’t get through to you when I said: “etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. ‘Enough, Puṇṇa, let it be. Don’t ask me that.’” Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.

Seniya said, “Sir, I’m not crying because of what the Buddha said. “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; But, sir, for a long time I have undertaken this observance to behave like a dog. api ca me idaṁ, bhante, kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Sir, this Puṇṇa is a cow votary. Ayaṁ, bhante, puṇṇo koliyaputto govatiko. For a long time he has undertaken that observance to behave like a cow. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. Where will he be reborn in his next life?” Tassa kā gati, ko abhisamparāyo”ti?

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

For a second time … Dutiyampi kho acelo seniyo …pe… and a third time Seniya said to the Buddha, tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṁ etadavoca: “Sir, this Puṇṇa is a cow votary. “ayaṁ, bhante, puṇṇo koliyaputto govatiko. For a long time he has undertaken that observance to behave like a cow. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. Where will he be reborn in his next life?” Tassa kā gati, ko abhisamparāyo”ti?

“Clearly, Seniya, I’m not getting through to you when I say: “Addhā kho te ahaṁ, seniya, na labhāmi. ‘Enough, Seniya, let it be. Don’t ask me that.’ Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; Nevertheless, I will answer you. api ca tyāhaṁ byākarissāmi.

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. Idha, seniya, ekacco govataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. When their body breaks up, after death, they’re reborn in the company of cows. So govataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā gunnaṁ sahabyataṁ upapajjati. But if they have such a view: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ This is their wrong view. Sace kho panassa evaṁdiṭṭhi hoti: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. So if the cow observance succeeds it leads to rebirth in the company of cows, but if it fails it leads to hell.” Iti kho, seniya, sampajjamānaṁ govataṁ gunnaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti.

When he said this, Puṇṇa cried and burst out in tears. Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.

The Buddha said to Seniya, Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: “This is what I didn’t get through to you when I said: “etaṁ kho te ahaṁ, seniya, nālatthaṁ. ‘Enough, Seniya, let it be. Don’t ask me that.’” Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.

Puṇṇa said, “Sir, I’m not crying because of what the Buddha said. “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; But, sir, for a long time I have undertaken this observance to behave like a cow. api ca me idaṁ, bhante, govataṁ dīgharattaṁ samattaṁ samādinnaṁ. I am quite confident that the Buddha Evaṁ pasanno ahaṁ, bhante, bhagavati; 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.” pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti.

“Well then, Puṇṇa, listen and apply your mind well, I will speak.” “Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“Yes, sir,” he replied. “Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca:

“Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight. “Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. What four? Katamāni cattāri?

1. There are dark deeds with dark results; Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ;
2. bright deeds with bright results; atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ;
3. dark and bright deeds with dark and bright results; and atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;
4. neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. atthi, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati.

And what are dark deeds with dark results? Katamañca, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ? It’s when someone makes hurtful choices by way of body, speech, and mind. Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. Having made these choices, they’re reborn in a hurtful world, So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati. where hurtful contacts strike them. Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedeti ekantadukkhaṁ, seyyathāpi sattā nerayikā. This is how a being is born from a being. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; For your deeds determine your rebirth, yaṁ karoti tena upapajjati, and when you’re reborn contacts strike you. upapannamenaṁ phassā phusanti. This is why I say that sentient beings are heirs to their deeds. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. These are called dark deeds with dark results. Idaṁ vuccati, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

And what are bright deeds with bright results? Katamañca, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ? It’s when someone makes pleasing choices by way of body, speech, and mind. Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. Having made these choices, they are reborn in a pleasing world, So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. where pleasing contacts strike them. Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. Touched by pleasing contacts, they experience pleasing feelings of perfect happiness—like the gods of universal beauty. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekantasukhaṁ, seyyathāpi devā subhakiṇhā. This is how a being is born from a being. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; For your deeds determine your rebirth, yaṁ karoti tena upapajjati, and when you’re reborn contacts strike you. upapannamenaṁ phassā phusanti. This is why I say that sentient beings are heirs to their deeds. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. These are called bright deeds with bright results. Idaṁ vuccati, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ.

And what are dark and bright deeds with dark and bright results? Katamañca, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. Having made these choices, they are reborn in a world that is both hurtful and pleasing, So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. where hurtful and pleasing contacts strike them. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. 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. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. This is how a being is born from a being. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; For what you do brings about your rebirth, yaṁ karoti tena upapajjati. and when you’re reborn contacts strike you. Upapannamenaṁ phassā phusanti. This is why I say that sentient beings are heirs to their deeds. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. These are called dark and bright deeds with dark and bright results. Idaṁ vuccati, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati? 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. 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—These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti.

These are the four kinds of deeds that I declare, having realized them with my own insight.” Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

When he had spoken, Puṇṇa the Koliyan said to the Buddha, Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “Excellent, sir! Excellent! … “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante …pe… From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

And Seniya the naked ascetic said to the Buddha, Acelo pana seniyo kukkuravatiko bhagavantaṁ etadavoca: “Excellent, sir! Excellent! … “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante …pe… pakāsito. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“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. “Yo kho, seniya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. However, I recognize individual differences in this matter.” Api ca mettha puggalavemattatā viditā”ti.

“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.” “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.

And the naked ascetic Seniya received the going forth, the ordination in the Buddha’s presence. Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Not long after his ordination, Venerable Seniya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end 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. 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.

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.” “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. And Venerable Seniya became one of the perfected. Aññataro kho panāyasmā seniyo arahataṁ ahosīti.

Kukkuravatikasuttaṁ niṭṭhitaṁ sattamaṁ.