MN 45 · 小法受持经
468如是我闻：一时，世尊住在舍卫城的祇树给孤独园。在那里，世尊对比丘们说：“诸比丘。”比丘们应答：“尊者。”世尊这样说道：“诸比丘，有这四种法的受持。是哪四种呢？诸比丘，有一种法的受持，现在快乐，未来却有苦异熟；诸比丘，有一种法的受持，现在痛苦，未来也有苦异熟；诸比丘，有一种法的受持，现在痛苦，未来却有乐异熟；诸比丘，有一种法的受持，现在快乐，未来也有乐异熟。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave , dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ’’.
469诸比丘，什么是现前快乐，而未来感得苦异熟的法受持呢？诸比丘，有些沙门与婆罗门持这样的说法、这样的见解：“于感官欲望中，了无过患。”他们纵情于感官欲望之中，与那些结髻的游方女一同嬉戏享乐。他们这样说：“那些尊贵的沙门与婆罗门，在感官欲望中见到了何等未来的怖畏，竟说要断除感官欲望、说要遍知感官欲望？触碰到这位年轻、柔软、肌肤生着细毛的游方女的手臂，是何等的快乐啊！”他们这样说后，便沉溺于感官欲望之中。他们沉溺其中，于身坏命终之后，便投生于苦界、恶趣、堕落处、地狱。在那里，他们领受着痛苦、剧烈、粗重、刺骨的感受。他们又说：“这正是那些尊贵的沙门与婆罗门在感官欲望中所见的未来怖畏啊，他们因此说要断除感官欲望、说要遍知感官欲望。我们正是以感官欲望为因、以感官欲望为缘，如今才领受这些痛苦、剧烈、粗重、刺骨的感受。”诸比丘，这就如同夏季的最后一个月，葫芦藤的荚果裂开。诸比丘，那葫芦种子掉落在某一棵沙喇树的根部。那时，诸比丘，住在那棵沙喇树上的天女感到害怕、惊慌、恐惧。接着，诸比丘，住在那棵沙喇树上的天女的亲朋好友、血亲眷属，以及居住园林、森林、树木和草药
‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi kāmesu doso’ti. Te kāmesu pātabyataṃ āpajjanti. Te kho moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṃsu – ‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – ‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti, ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse māluvāsipāṭikā phaleyya. Atha kho taṃ, bhikkhave, māluvābījaṃ aññatarasmiṃ sālamūle nipateyya. Atha kho, bhikkhave, yā tasmiṃ sāle adhivatthā devatā sā bhītā saṃviggā santāsaṃ āpajjeyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṃ samassāseyyuṃ – ‘mā bhavaṃ bhāyi, mā bhavaṃ bhāyi; appeva nāmetaṃ māluvābījaṃ moro vā gileyya , mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ , abījaṃ vā panassā’ti. Atha kho taṃ, bhikkhave, māluvābījaṃ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṃ, na upacikā uṭṭhaheyyuṃ, bījañca panassa taṃ pāvussakena meghena abhippavuṭṭhaṃ sammadeva viruheyya. Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṃ sālaṃ upaniseveyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – ‘kiṃsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ – ‘‘mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā’’ti; sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti. Sā taṃ sālaṃ anuparihareyya. Sā taṃ sālaṃ anupariharitvā upari viṭabhiṃ kareyya. Upari viṭabhiṃ karitvā oghanaṃ janeyya. Oghanaṃ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – ‘idaṃ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ – ‘‘mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ abījaṃ vā panassā’’ti. Yañcāhaṃ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti. Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘natthi kāmesu doso’ti . Te kāmesu pātabyataṃ āpajjanti. Te moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṃsu – ‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti. Te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – ‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti. Ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.
470诸比丘，什么是现生痛苦、未来亦感苦异熟的法受持呢？诸比丘，有一种人裸形无衣，行迹放纵，食后舔手；他不接受“尊者，请过来”的邀请，也不接受“尊者，请留步”的邀请。他不接受专程送来的食物，不接受特意备办的食物，也不接受宴席的邀请。他不从锅口直接接取食物，不从盆口直接接取食物；不接受羊群中递来的食物，也不接受越过棍棒递来的食物，也不接受越过杵臼递来的食物。他不接受两位正在进食者当中任何一人所给的食物，也不接受孕妇给的食物、哺乳妇女给的食物、与男子交往的妇女所给的食物。他不接受在集食处的食物，不接受有狗在旁守候之处的食物，不接受苍蝇成群飞舞之处的食物。他不吃鱼，不吃肉，不饮谷酒，不饮果酒，不喝米糠稀粥。他或许只受一家之食而仅食一口，或许受二家之食而仅食两口……乃至受七家之食而仅食七口。他以一次施食维生，或以二次施食维生……乃至以七次施食维生。他一日一餐，或两日一餐……乃至七日一餐。他如此精勤，乃至每隔半月才进一食。他食野菜，或食黍米，或食稗子，或食皮革屑，或食苔藓，或食谷糠，或食米粥的浮沫，或食芝麻粉，或食野草，或食牛粪，并仰赖森林中的根块。
‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti , sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṃ kappeti , sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati . So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.
471“诸比丘，什么是现在痛苦而未来感得乐果的法受持呢？诸比丘，在此，有人天生便具有猛利的贪欲，他频频感受由贪欲所生的痛苦与忧恼；天生便具有猛利的嗔恚，他频频感受由嗔恚所生的痛苦与忧恼；天生便具有猛利的愚痴，他频频感受由愚痴所生的痛苦与忧恼。他虽与苦俱、与忧俱，乃至泪流满面、哭泣而行，却修习圆满、清净的梵行。他于身坏命终之后，即投生善趣、天界。诸比丘，这就称为现在痛苦而未来感得乐果的法受持。”
‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha , bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.
472“诸比丘，什么是现在快乐、未来也有乐果的法受持呢？诸比丘，在此，有人生来便不是重贪欲者，他极少感受由贪欲所引起的痛苦与忧恼；他生来便不是重嗔恚者，他极少感受由嗔恚所引起的痛苦与忧恼；他生来便不是重愚痴者，他极少感受由愚痴所引起的痛苦与忧恼。他远离感官欲乐，远离不善法，进入并安住于由离而生、有寻有伺的喜与乐的第一禅那。通过寻与伺的止息，他内心平静，心意专一，进入并安住于无寻无伺、由定而生的喜与乐的第二禅那……第三禅那……第四禅那。他在身坏命终之后，便投生善趣、天界。诸比丘，这就被称为现在快乐、未来也有乐果的法受持。诸比丘，这些便是四种法的受持。”
‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbamohajātiko hoti , so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānānī’’ti.
6世尊如此说。比丘们心生欢喜，对世尊的教导信受奉行。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
7第五 小法受持经终。
Cūḷadhammasamādānasuttaṃ niṭṭhitaṃ pañcamaṃ.