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when successful, leads to companionship with cows; when unsuccessful, to hell." When this was said, Puṇṇa Koliyaputta, the cow-ascetic, wept, shedding tears. Then the Blessed One said to the naked Seniya, the dog-ascetic: "I did not allow you that, Seniya. Enough, Seniya, let that be; do not ask me about that." "I am not weeping, venerable sir, because the Blessed One said this to me; but rather, venerable sir, this cow-vow has been fully undertaken by me for a long time. So confident am I, venerable sir, in the Blessed One; the Blessed One is capable of teaching the Dhamma in such a way that I might abandon this cow-vow, and this naked Seniya, the dog-ascetic, might abandon that dog-vow." "Then, Puṇṇa, listen, pay careful attention, I will speak." "Yes, venerable sir," Puṇṇa Koliyaputta, the cow-ascetic, replied to the Blessed One. The Blessed One said this: 81. "These four kinds of kamma, Puṇṇa, have been declared by me, having realized them for myself through direct knowledge. Which four? There is, Puṇṇa, kamma dark, with dark result; there is, Puṇṇa, kamma that is bright, with bright result; there is, Puṇṇa, kamma that is dark and bright, with dark and bright result; there is, Puṇṇa, kamma that is neither dark nor bright, with neither dark nor bright result, leading to the ending of kamma. "And what, Puṇṇa, is kamma that is dark, with dark result? Here, Puṇṇa, some person performs an afflicting bodily formation, performs an afflicting verbal formation, performs an afflicting mental formation. Having performed an afflicting bodily formation, having performed an afflicting verbal formation, having performed an afflicting mental formation, he is reborn into an afflicting world. When he is reborn into that afflicting world, afflicting contacts touch him. Being touched by afflicting contacts, he experiences an afflicting feeling, exclusively painful, just like beings in hell. Thus, Puṇṇa, for what is, there is rebirth into what is; by what he does, by that he is reborn, when reborn, contacts touch him. Thus, Puṇṇa, I say, 'beings are heirs of their kamma.' This, Puṇṇa, is called kamma that is dark, with dark result. "And what, Puṇṇa, is kamma that is bright, with bright result? Here, Puṇṇa, some person performs a non-afflicting bodily formation, performs a non-afflicting verbal formation, performs a non-afflicting mental formation. Having performed a non-afflicting bodily formation, having performed a non-afflicting verbal formation, having performed a non-afflicting mental formation, he is reborn into a non-afflicting world. When he is reborn into that non-afflicting world, non-afflicting contacts touch him. Being touched by non-afflicting contacts, he experiences a non-afflicting feeling, exclusively pleasant, just like the Subhakiṇha devas. Thus, Puṇṇa, for what is, there is rebirth into what is; by what he does, by that he is reborn, when rebo Touches touch him. Thus, Punna, I say, 'Beings are heirs of their kamma.' This, Punna, is called kamma that is bright with bright result. And what, Punna, is kamma that is dark-bright with dark-bright result? Here, Punna, some person performs bodily volitions that are both harmful and harmless, performs verbal volitions that are both harmful and harmless, performs mental volitions that are both harmful and harmless. Having performed bodily volitions that are both harmful and harmless, having performed verbal volitions that are both harmful and harmless, having performed mental volitions that are both harmful and harmless, he is reborn into a world that is both harmful and harmless. Touches that are both harmful and harmless touch him who is reborn into that world that is both harmful and harmless. Touched by touches that are both harmful and harmless, he experiences feelings that are both harmful and harmless, mixed with pleasure and pain, just like some humans, some devas, and some in the lower realms. Thus, Punna, there is rebirth of a being into a being; by what he does, by that he is reborn. Touches touch him who is reborn. Thus, Punna, I say, 'Beings are heirs of their kamma.' This, Punna, is called kamma that is dark-bright with dark-bright result. And what, Punna, is kamma that is neither dark nor bright with neither dark nor bright result, leading to the destruction of kamma? Therein, Punna, the volition for the abandoning of kamma that is dark with dark result, the volition for the abandoning of kamma that is bright with bright result, the volition for the abandoning of kamma that is dark-bright with dark-bright result – this, Punna, is called kamma that is neither dark nor bright with neither dark nor bright result, leading to the destruction of kamma. These, Punna, are the four kinds of kamma that I have directly known and realized for myself. are declared.” 82. When this was said, Puṇṇa, the Koliyan son, the ox-duty ascetic, said to the Blessed One: “Excellent, Venerable Sir! Excellent, Venerable Sir! Just as, Venerable Sir… May the Blessed One remember me as a lay follower who has taken refuge for life from today onwards.” But Seniya, the naked dog-duty ascetic, said to the Blessed One: “Excellent, Venerable Sir! Excellent, Venerable Sir! Just as, Venerable Sir… is made clear. I, Venerable Sir, go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May I receive, Venerable Sir, ordination from the Blessed One, may I receive full admission.” “Seniya, whoever was formerly a follower of another sect, and desires ordination and desires full admission in this Dhamma and Discipline, he must undergo a probationary period of four months. After the lapse of four months, if the bhikkhus are pleased, they ordain him and give him full admission to the state of a bhikkhu. However, I recognize individual differences in this matter.” “If, Venerable Sir, those who were formerly followers of another sect, desiring ordination and desiring full admission in this Dhamma and Discipline, must undergo a probationary period of four months, and after the lapse of four months, if the bhikkhus are pleased, they ordain them and give them full admission to the state of a bhikkhu, then I will undergo a probationary period of four years. After the lapse of four years, may the bhikkhus, if pleased, ordain me and give me full admission to the state of a bhikkhu.” Then Seniya, the naked dog-duty ascetic, received ordination from the Blessed One, he received full admission. Not long after his full admission, Venerable Seniya, dwelling alone, secluded, diligent, ardent, resolute, not long thereafter, by realizing it for himself with direct knowledge, he entered upon and abode in that unsurpassed goal of the holy life, for the sake of which sons of good families rightly go forth from the household life into homelessness. He knew: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.” And Venerable Seniya became one of the Arahants. The Kukkuravatika Sutta, the seventh, is finished. 8. The Discourse to Prince Abhaya Thus have I heard: On one occasion the Blessed One was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Feeding Ground. Then Prince Abhaya went to Nigaṇṭha Nāṭaputta; having gone, he paid homage to Nigaṇṭha Nāṭaputta and sat down to one side. To Prince Abhaya, sitting to one side, Nigaṇṭha Nāṭaputta said this: "Come, Prince, refute the recluse Gotama. Thus a good report will arise for you: 'Prince Abhaya refuted the recluse Gotama, who is so mighty, so powerful.'" "But how, Venerable Sir, shall I refute the recluse Gotama, who is so mighty, so powerful?" "Come, Prince, go to the recluse Gotama; having gone, say this to the recluse Gotama: 'Would the Tathāgata speak such a word that is unpleasing and disagreeable to others?' If the recluse Gotama, being asked thus, answers thus: 'The Tathāgata would speak, Prince, such a word that is unpleasing and disagreeable to others,' then you should say to him: 'Then what, Venerable Sir, is the difference between you and an ordinary person? For an ordinary person also would speak such a word that is unpleasing and disagreeable to others.' But if the recluse Gotama, being asked thus, answers thus: 'The Tathāgata would not speak, Prince, such a word that is unpleasing and disagreeable to others,' then you should say to him: 'Then why, Venerable Sir, did you declare Devadatta to be: "Devadatta is bound for a woeful state, Devadatta is bound for hell, Devadatta will remain for an eon, Devadatta is incurable"? And by that word of yours Devadatta became angry and displeased.' This two-edged question, Prince, when asked of the recluse Gotama, he will neither He will not be able to spit it out, he will not be able to swallow it. Just as a man has an iron spike stuck in his throat, he would not be able to spit it out, he would not be able to swallow it; even so, prince, the recluse Gotama, when asked this two-edged question, will not be able to spit it out, will not be able to swallow it.’’ ‘‘Yes, venerable sir,’’ Abhaya the prince, having assented to Nigaṇṭha Nāṭaputta, rose from his seat, saluted Nigaṇṭha Nāṭaputta, and circumambulated him, then went to the Blessed One. Having approached, he saluted the Blessed One and sat down to one side. 84. As Abhaya the prince was sitting to one side, looking at the sun, it occurred to him: ‘‘It is not the right time today to engage the Blessed One in debate. Tomorrow I will engage the Blessed One in debate in my own residence.’’ He then said to the Blessed One: ‘‘May the Blessed One, venerable sir, consent to a meal for tomorrow, with me as the fourth.’’ The Blessed One consented by silence. Then Abhaya the prince, knowing the Blessed One’s consent, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then the Blessed One, when that night had passed, having dressed in the forenoon, taking his bowl and robe, went to Abhaya the prince’s residence.