| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ५७
Majjhima Nikāya 57
The Middle-Length Suttas Collection 57
कुक्कुरवतिकसुत्त
Kukkuravatikasutta
The Ascetic Who Behaved Like a Dog
एवं मे सुतं—एकं समयं भगवा कोलियेसु विहरति हलिद्दवसनं नाम कोलियानं निगमो।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo.
So I have heard. At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana.
अथ खो पुण्णो च कोलियपुत्तो गोवतिको अचेलो च सेनियो कुक्कुरवतिको येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा पुण्णो कोलियपुत्तो गोवतिको भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। अचेलो पन सेनियो कुक्कुरवतिको भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा कुक्कुरोव पलिकुज्जित्वा एकमन्तं निसीदि।
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 palikujjitvā1 ekamantaṁ nisīdi.
Then Puṇṇa Koliyaputta, who had taken a vow to behave like a cow, and Seniya, a naked ascetic who had taken a vow to behave like a dog, 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.
एकमन्तं निसिन्नो खो पुण्णो कोलियपुत्तो गोवतिको भगवन्तं एतदवोच: “अयं, भन्ते, अचेलो सेनियो कुक्कुरवतिको दुक्करकारको छमानिक्खित्तं भोजनं भुञ्जति। तस्स तं कुक्कुरवतं दीघरत्तं समत्तं समादिन्नं। तस्स का गति, को अभिसम्परायो”ति?
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?
Puṇṇa said to the Buddha, “Sir, this naked dog ascetic Seniya does a hard thing: he eats food placed on the ground. For a long time he has undertaken that observance to behave like a dog. Where will he be reborn in his next life?”
“अलं, पुण्ण, तिट्ठतेतं; मा मं एतं पुच्छी”ति।
“Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.
“Enough, Puṇṇa, let it be. Don’t ask me that.”
दुतियम्पि खो पुण्णो कोलियपुत्तो गोवतिको …पे… ततियम्पि खो पुण्णो कोलियपुत्तो गोवतिको भगवन्तं एतदवोच: “अयं, भन्ते, अचेलो सेनियो कुक्कुरवतिको दुक्करकारको छमानिक्खित्तं भोजनं भुञ्जति। तस्स तं कुक्कुरवतं दीघरत्तं समत्तं समादिन्नं। तस्स का गति, को अभिसम्परायो”ति?
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 a third time, Puṇṇa said to the Buddha, “Sir, this naked dog ascetic Seniya does a hard thing: he eats food placed on the ground. For a long time he has undertaken that observance to behave like a dog. Where will he be reborn in his next life?”
“अद्धा खो ते अहं, पुण्ण, न लभामि। अलं, पुण्ण, तिट्ठतेतं; मा मं एतं पुच्छीति; अपि च त्याहं ब्याकरिस्सामि।
“Addhā kho te ahaṁ, puṇṇa, na labhāmi. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; api ca tyāhaṁ byākarissāmi.
“Clearly, Puṇṇa, I’m not getting through to you when I say: ‘Enough, Puṇṇa, let it be. Don’t ask me that.’ Nevertheless, I will answer you.
इध, पुण्ण, एकच्चो कुक्कुरवतं भावेति परिपुण्णं अब्बोकिण्णं, कुक्कुरसीलं भावेति परिपुण्णं अब्बोकिण्णं, कुक्कुरचित्तं भावेति परिपुण्णं अब्बोकिण्णं, कुक्कुराकप्पं भावेति परिपुण्णं अब्बोकिण्णं। सो कुक्कुरवतं भावेत्वा परिपुण्णं अब्बोकिण्णं, कुक्कुरसीलं भावेत्वा परिपुण्णं अब्बोकिण्णं, कुक्कुरचित्तं भावेत्वा परिपुण्णं अब्बोकिण्णं, कुक्कुराकप्पं भावेत्वा परिपुण्णं अब्बोकिण्णं कायस्स भेदा परं मरणा कुक्कुरानं सहब्यतं उपपज्जति। सचे खो पनस्स एवंदिट्ठि होति: ‘इमिनाहं सीलेन वा वतेन वा तपेन वा ब्रह्मचरियेन वा देवो वा भविस्सामि देवञ्ञतरो वाऽति, सास्स होति मिच्छादिट्ठि। मिच्छादिट्ठिस्स खो अहं, पुण्ण, द्विन्नं गतीनं अञ्ञतरं गतिं वदामि—निरयं वा तिरच्छानयोनिं वा। इति खो, पुण्ण, सम्पज्जमानं कुक्कुरवतं कुक्कुरानं सहब्यतं उपनेति, विपज्जमानं निरयन्”ति।
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, sāssa2 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.
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. When their body breaks up, after death, they’re reborn in the company of dogs. 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. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. So if the dog observance succeeds it leads to rebirth in the company of dogs, but if it fails it leads to hell.”
एवं वुत्ते, अचेलो सेनियो कुक्कुरवतिको परोदि, अस्सूनि पवत्तेसि।
Evaṁ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.
When he said this, Seniya cried and burst out in tears.
अथ खो भगवा पुण्णं कोलियपुत्तं गोवतिकं एतदवोच: “एतं खो ते अहं, पुण्ण, नालत्थं। अलं, पुण्ण, तिट्ठतेतं; मा मं एतं पुच्छी”ति।
Atha kho bhagavā puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca: “etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.
The Buddha said to Puṇṇa, “This is what I didn’t get through to you when I said: ‘Enough, Puṇṇa, let it be. Don’t ask me that.’”
“नाहं, भन्ते, एतं रोदामि यं मं भगवा एवमाह; अपि च मे इदं, भन्ते, कुक्कुरवतं दीघरत्तं समत्तं समादिन्नं। अयं, भन्ते, पुण्णो कोलियपुत्तो गोवतिको। तस्स तं गोवतं दीघरत्तं समत्तं समादिन्नं। तस्स का गति, को अभिसम्परायो”ति?
“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?
“Sir, I’m not crying because of what the Buddha said. But, sir, for a long time I have undertaken this observance to behave like a dog. Sir, this Puṇṇa has taken a vow to behave like a cow. For a long time he has undertaken that observance to behave like a cow. Where will he be reborn in his next life?”
“अलं, सेनिय, तिट्ठतेतं; मा मं एतं पुच्छी”ति।
“Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.
“Enough, Seniya, let it be. Don’t ask me that.”
दुतियम्पि खो अचेलो सेनियो …पे… ततियम्पि खो अचेलो सेनियो कुक्कुरवतिको भगवन्तं एतदवोच: “अयं, भन्ते, पुण्णो कोलियपुत्तो गोवतिको। तस्स तं गोवतं दीघरत्तं समत्तं समादिन्नं। तस्स का गति, को अभिसम्परायो”ति?
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 a third time Seniya said to the Buddha, “Sir, this Puṇṇa has taken a vow to behave like a cow. For a long time he has undertaken that observance to behave like a cow. Where will he be reborn in his next life?”
“अद्धा खो ते अहं, सेनिय, न लभामि। अलं, सेनिय, तिट्ठतेतं; मा मं एतं पुच्छीति; अपि च त्याहं ब्याकरिस्सामि।
“Addhā kho te ahaṁ, seniya, na labhāmi. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; api ca tyāhaṁ byākarissāmi.
“Clearly, Seniya, I’m not getting through to you when I say: ‘Enough, Seniya, let it be. Don’t ask me that.’ Nevertheless, I will answer you.
इध, सेनिय, एकच्चो गोवतं भावेति परिपुण्णं अब्बोकिण्णं, गोसीलं भावेति परिपुण्णं अब्बोकिण्णं, गोचित्तं भावेति परिपुण्णं अब्बोकिण्णं, गवाकप्पं भावेति परिपुण्णं अब्बोकिण्णं। सो गोवतं भावेत्वा परिपुण्णं अब्बोकिण्णं, गोसीलं भावेत्वा परिपुण्णं अब्बोकिण्णं, गोचित्तं भावेत्वा परिपुण्णं अब्बोकिण्णं, गवाकप्पं भावेत्वा परिपुण्णं अब्बोकिण्णं कायस्स भेदा परं मरणा गुन्नं सहब्यतं उपपज्जति। सचे खो पनस्स एवंदिट्ठि होति: ‘इमिनाहं सीलेन वा वतेन वा तपेन वा ब्रह्मचरियेन वा देवो वा भविस्सामि देवञ्ञतरो वाऽति, सास्स होति मिच्छादिट्ठि। मिच्छादिट्ठिस्स खो अहं, सेनिय, द्विन्नं गतीनं अञ्ञतरं गतिं वदामि—निरयं वा तिरच्छानयोनिं वा। इति खो, सेनिय, सम्पज्जमानं गोवतं गुन्नं सहब्यतं उपनेति, विपज्जमानं निरयन्”ति।
Idha, seniya, ekacco govataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ3 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.
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. When their body breaks up, after death, they’re reborn in the company of cows. 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. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. So if the cow observance succeeds it leads to rebirth in the company of cows, but if it fails it leads to hell.”
एवं वुत्ते, पुण्णो कोलियपुत्तो गोवतिको परोदि, अस्सूनि पवत्तेसि।
Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.
When he said this, Puṇṇa cried and burst out in tears.
अथ खो भगवा अचेलं सेनियं कुक्कुरवतिकं एतदवोच: “एतं खो ते अहं, सेनिय, नालत्थं। अलं, सेनिय, तिट्ठतेतं; मा मं एतं पुच्छी”ति।
Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: “etaṁ kho te ahaṁ, seniya, nālatthaṁ. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.
The Buddha said to Seniya, “This is what I didn’t get through to you when I said: ‘Enough, Seniya, let it be. Don’t ask me that.’”
“नाहं, भन्ते, एतं रोदामि यं मं भगवा एवमाह; अपि च मे इदं, भन्ते, गोवतं दीघरत्तं समत्तं समादिन्नं। एवं पसन्नो अहं, भन्ते, भगवति; पहोति भगवा तथा धम्मं देसेतुं यथा अहं चेविमं गोवतं पजहेय्यं, अयञ्चेव अचेलो सेनियो कुक्कुरवतिको तं कुक्कुरवतं पजहेय्या”ति।
“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.
“Sir, I’m not crying because of what the Buddha said. But, sir, for a long time I have undertaken this observance to behave like a cow. I am quite confident that the Buddha 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.”
“तेन हि, पुण्ण, सुणाहि, साधुकं मनसि करोहि, भासिस्सामी”ति।
“Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, Puṇṇa, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो पुण्णो कोलियपुत्तो गोवतिको भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” he replied. The Buddha said this:
“चत्तारिमानि, पुण्ण, कम्मानि मया सयं अभिञ्ञा सच्छिकत्वा पवेदितानि। कतमानि चत्तारि?
“Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?
“Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight. What four?
अत्थि, पुण्ण, कम्मं कण्हं कण्हविपाकं;
Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ;
There are dark deeds with dark results;
अत्थि, पुण्ण, कम्मं सुक्कं सुक्कविपाकं;
atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ;
bright deeds with bright results;
अत्थि, पुण्ण, कम्मं कण्हसुक्कं कण्हसुक्कविपाकं;
atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;
dark and bright deeds with dark and bright results; and
अत्थि, पुण्ण, कम्मं अकण्हं असुक्कं अकण्हअसुक्कविपाकं, कम्मक्खयाय संवत्तति।
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.
कतमञ्च, पुण्ण, कम्मं कण्हं कण्हविपाकं? इध, पुण्ण, एकच्चो सब्याबज्झं कायसङ्खारं अभिसङ्खरोति, सब्याबज्झं वचीसङ्खारं अभिसङ्खरोति, सब्याबज्झं मनोसङ्खारं अभिसङ्खरोति। सो सब्याबज्झं कायसङ्खारं अभिसङ्खरित्वा, सब्याबज्झं वचीसङ्खारं अभिसङ्खरित्वा, सब्याबज्झं मनोसङ्खारं अभिसङ्खरित्वा, सब्याबज्झं लोकं उपपज्जति। तमेनं सब्याबज्झं लोकं उपपन्नं समानं सब्याबज्झा फस्सा फुसन्ति। सो सब्याबज्झेहि फस्सेहि फुट्ठो समानो सब्याबज्झं वेदनं वेदेति एकन्तदुक्खं, सेय्यथापि सत्ता नेरयिका। इति खो, पुण्ण, भूता भूतस्स उपपत्ति होति; यं करोति तेन उपपज्जति, उपपन्नमेनं फस्सा फुसन्ति। एवम्पाहं, पुण्ण, ‘कम्मदायादा सत्ताऽति वदामि। इदं वुच्चति, पुण्ण, कम्मं कण्हं कण्हविपाकं।
Katamañca, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, puṇṇa, ekacco sabyābajjhaṁ4 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 are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts strike them. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds. These are called dark deeds with dark results.
कतमञ्च, पुण्ण, कम्मं सुक्कं सुक्कविपाकं? इध, पुण्ण, एकच्चो अब्याबज्झं कायसङ्खारं अभिसङ्खरोति, अब्याबज्झं वचीसङ्खारं अभिसङ्खरोति, अब्याबज्झं मनोसङ्खारं अभिसङ्खरोति। सो अब्याबज्झं कायसङ्खारं अभिसङ्खरित्वा, अब्याबज्झं वचीसङ्खारं अभिसङ्खरित्वा, अब्याबज्झं मनोसङ्खारं अभिसङ्खरित्वा अब्याबज्झं लोकं उपपज्जति। तमेनं अब्याबज्झं लोकं उपपन्नं समानं अब्याबज्झा फस्सा फुसन्ति। सो अब्याबज्झेहि फस्सेहि फुट्ठो समानो अब्याबज्झं वेदनं वेदेति एकन्तसुखं, सेय्यथापि देवा सुभकिण्हा। इति खो, पुण्ण, भूता भूतस्स उपपत्ति होति; यं करोति तेन उपपज्जति, उपपन्नमेनं फस्सा फुसन्ति। एवम्पाहं, पुण्ण, ‘कम्मदायादा सत्ताऽति वदामि। इदं वुच्चति, पुण्ण, कम्मं सुक्कं सुक्कविपाकं।
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 are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a pleasing world, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds. These are called bright deeds with bright results.
कतमञ्च, पुण्ण, कम्मं कण्हसुक्कं कण्हसुक्कविपाकं? इध, पुण्ण, एकच्चो सब्याबज्झम्पि अब्याबज्झम्पि कायसङ्खारं अभिसङ्खरोति, सब्याबज्झम्पि अब्याबज्झम्पि वचीसङ्खारं अभिसङ्खरोति, सब्याबज्झम्पि अब्याबज्झम्पि मनोसङ्खारं अभिसङ्खरोति। सो सब्याबज्झम्पि अब्याबज्झम्पि कायसङ्खारं अभिसङ्खरित्वा, सब्याबज्झम्पि अब्याबज्झम्पि वचीसङ्खारं अभिसङ्खरित्वा, सब्याबज्झम्पि अब्याबज्झम्पि मनोसङ्खारं अभिसङ्खरित्वा सब्याबज्झम्पि अब्याबज्झम्पि लोकं उपपज्जति। तमेनं सब्याबज्झम्पि अब्याबज्झम्पि लोकं उपपन्नं समानं सब्याबज्झापि अब्याबज्झापि फस्सा फुसन्ति। सो सब्याबज्झेहिपि अब्याबज्झेहिपि फस्सेहि फुट्ठो समानो सब्याबज्झम्पि अब्याबज्झम्पि वेदनं वेदेति वोकिण्णसुखदुक्खं, सेय्यथापि मनुस्सा एकच्चे च देवा एकच्चे च विनिपातिका। इति खो, पुण्ण, भूता भूतस्स उपपत्ति होति; यं करोति तेन उपपज्जति। उपपन्नमेनं फस्सा फुसन्ति। एवम्पाहं, पुण्ण, ‘कम्मदायादा सत्ताऽति वदामि। इदं वुच्चति, पुण्ण, कम्मं कण्हसुक्कं कण्हसुक्कविपाकं।
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 are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts strike them. 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. This is how a being is born from a being. For what you do brings about your rebirth, and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds. These are called dark and bright deeds with dark and bright results.
कतमञ्च, पुण्ण, कम्मं अकण्हं असुक्कं अकण्हअसुक्कविपाकं, कम्मक्खयाय संवत्तति? तत्र, पुण्ण, यमिदं कम्मं कण्हं कण्हविपाकं तस्स पहानाय या चेतना, यमिदं कम्मं सुक्कं सुक्कविपाकं तस्स पहानाय या चेतना, यमिदं कम्मं कण्हसुक्कं कण्हसुक्कविपाकं तस्स पहानाय या चेतना—इदं वुच्चति, पुण्ण, कम्मं अकण्हं असुक्कं अकण्हअसुक्कविपाकं, कम्मक्खयाय संवत्ततीति।
Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati? Tatra, puṇṇa, yamidaṁ5 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 are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? 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. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
इमानि खो, पुण्ण, चत्तारि कम्मानि मया सयं अभिञ्ञा सच्छिकत्वा पवेदितानी”ति।
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.”
एवं वुत्ते, पुण्णो कोलियपुत्तो गोवतिको भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते …पे… उपासकं मं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he had spoken, Puṇṇa Koliyaputta the observer of cow behavior said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
अचेलो पन सेनियो कुक्कुरवतिको भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते …पे… पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याहं, भन्ते, भगवतो सन्तिके पब्बज्जं, लभेय्यं उपसम्पदन्”ति।
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 ascetic said to the Buddha, “Excellent, sir! Excellent! … I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“यो खो, सेनिय, अञ्ञतित्थियपुब्बो इमस्मिं धम्मविनये आकङ्खति पब्बज्जं, आकङ्खति उपसम्पदं सो चत्तारो मासे परिवसति। चतुन्नं मासानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्ति, उपसम्पादेन्ति भिक्खुभावाय। अपि च मेत्थ पुग्गलवेमत्तता विदिता”ति।
“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, 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 bhikkhus are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter.”
“सचे, भन्ते, अञ्ञतित्थियपुब्बा इमस्मिं धम्मविनये आकङ्खन्ता पब्बज्जं आकङ्खन्ता उपसम्पदं ते चत्तारो मासे परिवसन्ति चतुन्नं मासानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्ति उपसम्पादेन्ति भिक्खुभावाय, अहं चत्तारि वस्सानि परिवसिस्सामि चतुन्नं वस्सानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्तु, उपसम्पादेन्तु भिक्खुभावाया”ति।
“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 bhikkhus are satisfied, let them give me the going forth, the ordination into monkhood.”
अलत्थ खो अचेलो सेनियो कुक्कुरवतिको भगवतो सन्तिके पब्बज्जं, अलत्थ उपसम्पदं। अचिरूपसम्पन्नो खो पनायस्मा सेनियो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
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.
And the naked dog ascetic Seniya received the going forth, the ordination in the Buddha’s presence. 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.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो खो पनायस्मा सेनियो अरहतं अहोसीति।
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṁ ahosīti.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Seniya became one of the perfected.
कुक्कुरवतिकसुत्तं निट्ठितं सत्तमं।
Kukkuravatikasuttaṁ niṭṭhitaṁ sattamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
