Kukkuravatikasutta

Majjhima Nikāya 57

Middle Discourses 57

Kukkuravatikasutta

The Ascetic Who Behaved Like a Dog

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 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.

Ekamantaṁ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca:

Puṇṇa said to the Buddha,

“ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati.

“Sir, this naked ascetic Seniya the dog votary does a hard thing: he eats food placed on the ground.

Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ.

For a long time he has undertaken that observance to behave like a dog.

Tassa kā gati, ko abhisamparāyo”ti?

Where will he be reborn in his next life?”

“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.

“Sir, this naked ascetic Seniya does a hard thing: he eats food placed on the ground.

Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ.

For a long time he has undertaken that observance to behave like a dog.

Tassa kā gati, ko abhisamparāyo”ti?

Where will he be reborn in his next life?”

“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 ethics, 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’re reborn in the company of 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 spiritual practice, may I become one of the gods!’ This is their wrong view.

Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā.

An individual with wrong view is reborn 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 rebirth in the company of dogs, but if it fails it leads to hell.”

Evaṁ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.

When he said this, Seniya 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, “Sir, I’m not crying because of what the Buddha said.

api ca me idaṁ, bhante, kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ.

But, sir, for a long time I have undertaken this observance to behave like a dog.

Ayaṁ, bhante, puṇṇo koliyaputto govatiko.

Sir, this Puṇṇa is a cow votary.

Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ.

For a long time he has undertaken that observance to behave like a cow.

Tassa kā gati, ko abhisamparāyo”ti?

Where will he be reborn in his next life?”

“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.

“Sir, this Puṇṇa is a cow votary.

Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ.

For a long time he has undertaken that observance to behave like a cow.

Tassa kā gati, ko abhisamparāyo”ti?

Where will he be reborn in his next life?”

“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 ethics, 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 reborn in the company of 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 spiritual practice, may I become one of the gods!’ This is their wrong view.

Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā.

An individual with wrong view is reborn 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 rebirth in the company of cows, but if it fails it leads to hell.”

Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.

When he said this, Puṇṇa 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, “Sir, I’m not crying because of what the Buddha said.

api ca me idaṁ, bhante, govataṁ dīgharattaṁ samattaṁ samādinnaṁ.

But, sir, for a long time I have undertaken this observance to behave like a cow.

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, sir,” he replied.

Bhagavā etadavoca:

The Buddha said this:

“Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.

“Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight.

Katamāni cattāri?

What four?

Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ;

There are dark deeds with dark results;

atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ;

bright deeds with bright results;

atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;

dark and bright deeds with dark and bright results; and

atthi, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati.

neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

Katamañca, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ?

And what are dark deeds with dark results?

Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.

It’s when someone makes hurtful choices by way of body, speech, and mind.

So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati.

Having made these choices, they’re reborn in a hurtful world,

Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti.

where hurtful contacts strike them.

So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedeti ekantadukkhaṁ, seyyathāpi sattā nerayikā.

Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell.

Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;

This is how a being is born from a being.

yaṁ karoti tena upapajjati,

For your deeds determine your rebirth,

upapannamenaṁ phassā phusanti.

and when you’re reborn contacts strike you.

Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.

This is why I say that sentient beings are heirs to their deeds.

Idaṁ vuccati, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

These are called dark deeds with dark results.

Katamañca, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ?

And what are bright deeds with bright results?

Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.

It’s when someone makes pleasing choices by way of body, speech, and mind.

So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati.

Having made these choices, they are reborn in a pleasing world,

Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti.

where pleasing contacts strike them.

So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekantasukhaṁ, seyyathāpi devā subhakiṇhā.

Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the gods of universal beauty.

Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;

This is how a being is born from a being.

yaṁ karoti tena upapajjati,

For your deeds determine your rebirth,

upapannamenaṁ phassā phusanti.

and when you’re reborn contacts strike you.

Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.

This is why I say that sentient beings are heirs to their deeds.

Idaṁ vuccati, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ.

These are called bright deeds with bright results.

Katamañca, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ?

And what are dark and bright deeds 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 hurtful and pleasing 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 hurtful and pleasing,

Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti.

where hurtful and pleasing contacts strike them.

So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.

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.

Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;

This is how a being is born from a being.

yaṁ karoti tena upapajjati.

For what you do brings about your rebirth,

Upapannamenaṁ phassā phusanti.

and when you’re reborn contacts strike you.

Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.

This is why I say that sentient beings are heirs to their deeds.

Idaṁ vuccati, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

These are called dark and bright deeds with dark and bright results.

Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati?

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?

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 deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.

idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti.

These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca:

When he had spoken, Puṇṇa the Koliyan said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.

“Excellent, sir! 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 said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.

“Excellent, sir! Excellent! …

Seyyathāpi, bhante …pe… pakāsito.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

Sir, 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 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.

Api ca mettha puggalavemattatā viditā”ti.

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.

“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.”

Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

And the naked ascetic Seniya 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, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination 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.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

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.”

Aññataro kho panāyasmā seniyo arahataṁ ahosīti.

And Venerable Seniya became one of the perfected.

Kukkuravatikasuttaṁ niṭṭhitaṁ sattamaṁ.