MN 57 · 狗戒者经
78如是我闻：一时，世尊住拘利人中，于拘利人聚落名哈利达瓦萨那之处。那时，牛行者富那·拘利子与裸形狗行者些尼亚一同来见世尊。至已，牛行者富那·拘利子礼敬世尊，退坐一面。裸形狗行者些尼亚则与世尊互相问候，叙过亲切、令人难忘的话语后，便如狗蜷身，退坐一面。退坐一面后，牛行者富那·拘利子向世尊这样说：“尊者，这位裸形狗行者些尼亚是苦行者，食地上置食。他所受持的狗戒，长久以来圆满受持。他的趣向为何？来世归宿为何？”“富那，且止，莫问我此事。”第二次，牛行者富那·拘利子……第三次，牛行者富那·拘利子又对世尊这样说：“尊者，这位裸形狗行者些尼亚是苦行者，食地上置食。他的狗戒长久以来圆满受持。他的趣向为何？来世归宿为何？”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ , bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho puṇṇo koliyaputto govatiko…pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?
79“富那，我确实未能让你明白：‘富那，够了，且止，莫问我此事。’但我仍为你解说。富那，于此有一人修习狗行，令其圆满、无间；修习狗戒，令其圆满、无间；修习狗心，令其圆满、无间；修习狗的姿态，令其圆满、无间。如是，圆满、无间地修习了狗行，圆满、无间地修习了狗戒，圆满、无间地修习了狗心，圆满、无间地修习了狗的姿态之后，身坏命终，即投生狗群之中。然若他生起如是见：‘以此戒、以此行、以此苦行、以此梵行，我将成为天神或天神之某类同伴’——此即是其邪见。富那，邪见者，我说唯有二趣之一：地狱或畜生。因此，富那，修成的狗戒，导向狗群；修不成的，则导向地狱。”闻此，裸形狗行者些尼亚放声恸哭，泪流满面。
‘‘Addhā kho te ahaṃ, puṇṇa, na labhāmi. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ , kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, puṇṇa, sampajjamānaṃ kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.
3于是，世尊对牛行者富那·拘利族子说：“富那，关于此事，我未予许可。够了，富那，停下吧，别再问我这个。”那时，裸形狗行者些尼亚对世尊这样说：“尊者，我并非因世尊这样对我说而哭泣。然而，尊者，我长久以来圆满受持这狗戒。尊者，这位富那·拘利族子是牛行者，他亦长久以来圆满受持那牛戒。他的趣向如何？未来的归宿又是什么？”世尊说：“够了，些尼亚，不要问了，别问我这个。”第二次……第三次，裸形狗行者些尼亚对世尊这样说：“尊者，这位富那·拘利族子是牛行者，他长久以来圆满受持那牛戒。他的趣向是什么？他未来的归宿是什么？”
Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho acelo seniyo…pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?
80“些尼亚，我所说的‘够了，些尼亚，止住此事，别再问我’——我确实未能令你领会。不过，我依然为你解说。些尼亚，在此，有人修习牛行，修至圆满、无有间断；修习牛戒，修至圆满、无有间断；修习牛心，修至圆满、无有间断；修习牛的姿态，修至圆满、无有间断。他这样修习圆满、无有间断的牛行、牛戒、牛心与牛姿之后，身坏命终，便会投生到牛的同伴之中。然而，若他持有这样的见解：‘我依此戒、此行、此苦行、此梵行，当成为天神或天神的某类同伴’——那便是他的邪见。些尼亚，对于邪见者，我说有两种趣向：地狱或畜生。因此，些尼亚，修得成的牛戒，它导向牛的同伴；修不成的，则导向地狱。’听到这番话，牛行者富那·拘利族子放声痛哭，流下眼泪。
‘‘Addhā kho te ahaṃ, seniya, na labhāmi. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti , sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.
5于是，世尊对裸形狗行者些尼亚说道：“些尼亚，这正是我未能令你领会之处：‘够了，些尼亚，止住，别再问我此事。’”牛行者富那·拘利族子对世尊这样说道：“尊者，我并非因世尊对我这样说而哭泣。只是，尊者，我这牛戒长时以来修习圆满、久已受持。尊者，我对世尊生起了这样的净信：世尊有能力如此说法，令我能舍离这牛戒，也让这位裸形狗行者些尼亚能舍离那狗戒。”“那么，富那，你当谛听，善作意，我将宣说。”“是的，尊者。”牛行者富那·拘利族子应答世尊。世尊这样说道——
Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, seniya , nālatthaṃ. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Evaṃ pasanno ahaṃ, bhante, bhagavati; pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā’’ti. ‘‘Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca –
81“富那，有四种业，是我依自己的证智亲证之后所宣说的。哪四种呢？富那，有黑业，有黑报；有白业，有白报；有黑白业，有黑白报；有非黑非白业，有非黑非白报，能导向业的灭尽。”
‘‘Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati .
7富楼那，什么是黑业、有黑果报的业呢？富楼那，在此，有人造作有害的身行，造作有害的语行，造作有害的意行。他因造作了有害的身行、有害的语行、有害的意行，便投生到有害的世界。投生到有害的世界后，有害的触便会接触他。他被有害的触所触，便感受到有害的受——纯粹而极端的痛苦，如同地狱众生一般。富楼那，就这样，众生依所造作的业而投生；他造作什么，便依此投生；投生后，种种触便接触他。因此我说：‘众生是业的继承者。’富楼那，这便称为黑业、有黑果报的业。
‘‘Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā . Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.
8富楼那，什么是白业、有白果报的业呢？富楼那，在此，有人造作无害的身行，造作无害的语行，造作无害的意行。他因造作了无害的身行、无害的语行、无害的意行，便投生到无害的世界。投生到无害的世界后，无害的触便会接触他。他被无害的触所触，便感受到无害的受——纯粹而极端的快乐，如同遍净天的天神们一般。富楼那，就这样，众生依所造作的业而投生；他造作什么，便依此投生；投生后，种种触便接触他。因此我说：‘众生是业的继承者。’富楼那，这便称为白业、有白果报的业。
‘‘Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Iti kho , puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ.
9富楼那，什么是黑白业、有黑白果报的业呢？富楼那，在此，有人造作亦有害亦无害的身行，造作亦有害亦无害的语行，造作亦有害亦无害的意行。他因造作了亦有害亦无害的身行、亦有害亦无害的语行、亦有害亦无害的意行，便投生到亦有害亦无害的世界。投生到亦有害亦无害的世界后，亦有害亦无害的触便会接触他。他被亦有害亦无害的触所触，便感受到亦有害亦无害的受——苦乐交杂的感受，如同某些人、某些天人及某些堕恶趣者一般。富楼那，就这样，众生依所造作的业而投生；他造作什么，便依此投生；投生后，种种触便接触他。因此我说：‘众生是业的继承者。’富楼那，这便称为黑白业、有黑白果报的业。
‘‘Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhiṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.
10富那，什么是非黑非白、其报亦非黑非白，又能导向诸业灭尽的业呢？富那，于此，为了断除黑业、有黑报之业而有的思，为了断除白业、有白报之业而有的思，为了断除黑白业、有黑白报之业而有的思——富那，这就称为非黑非白、其报亦非黑非白，能导向诸业灭尽的业。富那，这四种业是我以自证智证知后所宣说的。
‘‘Katamañca , puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati? Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti.
82闻已，牛行者富那·拘利族子对世尊这样说：“真是殊胜啊，尊者！真是殊胜啊，尊者！譬如……愿世尊记我为近事男，从今日起，尽此一生皈依。”而裸形狗行者些尼亚对世尊这样说：“真是殊胜啊，尊者！真是殊胜啊，尊者！譬如……尊者，我从今日起尽此一生，皈依世尊、皈依法、皈依比丘僧。我愿在世尊面前出家，受具足戒。”世尊说：“些尼亚，先前是外道者，若欲于此法、律中出家、受具足戒，须别住四个月。四个月后，心意决定的比丘们可为他剃度，授具足戒，成为比丘。不过我也知道，人的根性各有差别。
Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Acelo pana seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, seniya , aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti.
12“尊者，若是先前为外道者，于此法、律中欲求出家、受具足戒，他们须别住四个月，四个月后，心意决定的比丘们才为其剃度、授具足戒，令成比丘——那么，我愿别住四年。四年之后，心意决定的比丘们再为我剃度，授具足戒，令我成为比丘。”于是，裸形狗行者些尼亚便在世尊面前出家、受具足戒。受具足戒不久，尊者些尼亚独处寂静，不放逸、精勤、坚定而住，不久便实现了善男子由在家而正确出家所追求的无上梵行终极，于现法中自证知、作证、安住其中。他彻底了知：“生已尽，梵行已立，应作已作，不受后有。”那时，尊者些尼亚成为了一位阿拉汉。
‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti. Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṃ ahosīti.
13《狗戒者经》第七终
Kukkuravatikasuttaṃ niṭṭhitaṃ sattamaṃ.