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June 11, 2018; revised April 12, 2020; December 29, 2020; January 7, 2021; January 22, 2021 (#11)

What Is Meant by Kammakkhaya?

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

▪Kaṇha means “dark or black” (Sinhala word is “kalla”), and sukka is “white or bright” (Sinhala “sudu”). The King of Gods is named “Sakka” because he is engaged in sukka (puñña) kamma.

▪Please read the post, “Kaṇha (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.

▪Before discussing kammakkhaya, the Buddha also explains how one’s gati (habits/character) can lead to corresponding future rebirths.

Kukkuravatika Sutta (MN 57) – Introduction

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.

▪Suttā 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, the effective oral transmission being one), and it is unnecessary 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. “Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo. 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 palikujjitvāekamantaṁ nisīdi. 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? “Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. 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?“

▪Translated: “Thus have I heard. On one occasion, the Buddha lived in the Koliyan country where there was a Koliyans’ town 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). He went with Seniya, an ascetic who lived like a dog (kukkuravatiko). 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 Puṇṇa asked the question three times.

“Dog Gati” Leads to “Dog Births”

4. “Addhā kho te ahaṁ, puṇṇa, na labhāmi. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; api ca tyāhaṁ byākarissāmi. 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.

Evaṁ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.”

▪Translated: Finally, the Buddha answered. “Here, Puṇṇa, if someone lives like a dog, he develops the dog-behavior or dog-habits fully. He develops the dog-mindset fully. If so, at his death, he will be reborn as 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 a wrong view: hell or the animal realm. So, Puṇṇa, if his dog-mimicking succeeds, it will lead to birth as a dog. if it fails, it will lead him to 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 puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca: “etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “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? “Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. 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?”

▪ 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 practiced 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.

Gati of an Ox Leads to Birth of an Ox

6. “Addhā kho te ahaṁ, seniya, na labhāmi. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; api ca tyāhaṁ byākarissāmi. 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. Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.”

▪Translated: Finally, the Buddha answered. “Here, Seniya, someone develops the ox-behavior or ox-habits fully. He develops the mindset of an ox. If so, at his death, he will be reborn as 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 birth as an ox. If it fails, it will lead him to 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 acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: “etaṁ kho te ahaṁ, seniya, nālatthaṁ. Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “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. “Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Evaṁ, 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 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 sīla. 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:

Four Types of Kamma

8. “Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ; atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ; atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ; atthi, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati.”

▪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 (kaṇha or pāpa kamma) with a dark result. A bright action (sukka or puñña kamma) brings a bright result. A dark-and-bright action (kaṇhasukkaṁ) brings a dark-and-bright result (kaṇhasukkavipākaṁ.) Then there is an action that is neither dark nor bright with the neither-dark-nor-bright result, an action that leads to the destruction of defilements (kammakkhayāya or kusala kamma).”

“Dark” Kamma With “Dark” Results

9. “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. (1)”

▪Translated: “And what, Puṇṇa, is dark action with dark result? Here someone generates a suffering (sabyābajjhaṁ or destined to or bound by dukha) kāyasaṅkhāra, a dukkhita vacīsaṅkhāra, a dukkhita manosaṅkhāra. Having generated such dukkhita abhisaṅkhara, he is reborn in an apāya. When he is reborn in an apāya, he contacts appropriate dukkhita (painful) sensory contacts. Being touched by such painful contacts, he feels painful feelings, exclusively painful, as in the case of the beings in hell (niraya). Thus a being’s rebirth is due to a being’s own actions. One’s rebirth is through the actions one has performed. Thus I say beings are the heirs of their actions. This is called dark action with dark result.”

“Bright” Kamma With “Bright” Results

10. “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. (2)”

▪Translated: “And what, Puṇṇa, is bright action with bright result? Here someone generates a pleasant life (abyābajjhaṁ or destined to or bound by sukha) kāyasaṅkhāra, a sukkhita vacīsaṅkhāra, a sukkhita manosaṅkhāra. Having generated such sukkhita abhisaṅkhara, he is reborn in a realm with happiness (sukkhita). When he is reborn in 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”

“Dark and Bright” Kamma With “Dark and Bright” Results

11. “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. (3)”.

▪Translated: “And what, Puṇṇa, is dark-and-bright action with a dark-and-bright result? Here someone generates abhisaṅkhara of both types. Then he is reborn in a realm with both happiness (sukkhita) and suffering (dukkhita). When he is reborn in such a realm, he contacts appropriate sukkhita and dukkhita sensory contacts. Being touched by such contacts, he feels sukha and dukha feelings interchangeably,  as in human, deva, and vinipātika (apāya) 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 a dark-and-bright result”. [vinipātika : （adj.） [fr．vinipāta] destined to suffer in purgatory, liable to punishment after death.]

Neither Dark nor Bright Kamma

12. “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, yamidaṁkammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā—idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. (4)”.

▪Translated: “And what, Puṇṇa, is an action that is neither dark nor bright with the neither-dark-nor-bright result, action that leads to the destruction of defilements (and āsava/anusaya)? Such volitions (cetana) abandon actions that are dark or bright with dark-or-bright results. Such an action (kamma) is neither dark nor bright with a neither-dark-nor-bright result. Therefore, such actions lead to the destruction of defilements (and asava/anusaya). They do not lead to rebirth in any realm.)

▪These are the four kinds of kamma proclaimed by me after realizing them for myself with direct knowledge.”

13. It is important to realize that such cetana AUTOMATICALLY arises in those who have realized the “unsatisfactory and dangerous nature” of this world of 31 realms, i.e., Tilakkhaṇa.

▪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.

▪The above two points are the most important teachings from the sutta. This is explained in detail in the post, “Kaṇha (Dark) and Sukka (Bright) Kamma and Kammakkhaya.”

▪One also needs to understand that cetana is just a single mental factor. The “intention” comes from the incorporation of good or bad cetasika. The cetana cetasika just incorporates relevant cetasika based on one’s gati. See #9 of “Kamma, Saṅkhāra, and Abhisaṅkhāra – What Is “Intention”?“

Puṇṇa and Seniya Understood

14. “Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante … pe … upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. 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. “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.”

▪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 Saṅgha. May I receive the going forth under the Blessed One?”.

▪“Seniya, one who formerly belonged to another sect and desired 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.”

Seniya became an Arahant

15. “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.

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.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṁ 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 to give them the going forth and the full admission to the bhikkhus’ state, then I will INSTEAD 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.”

▪(Clarification of the terms: Probation means what is called Sāmaṇera; the bhikkhu would wear the robes but has not yet been given full admission or Upasampadā. Seniya was saying he was willing to spend four years in probation.)

▪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.

16. The post, “Kaṇha (Dark) and Sukka (Bright) Kamma and Kammakkhaya,” provides a simpler explanation of the key terms.

▪Discussion of both posts at: “WebLink: Kusala/Akusala and Puñña/Pāpa Kamma.”