MN 45 · 小法受持经
468如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。在那里，世尊对诸比丘说：“诸比丘。”那些比丘回应说：“尊师。”世尊这样说：“诸比丘，有这四种法的受持。是哪四种呢？诸比丘，有一种法的受持是现在快乐而未来有苦果；诸比丘，有一种法的受持是现在痛苦、未来也有苦果；诸比丘，有一种法的受持是现在痛苦而未来有乐果；诸比丘，有一种法的受持是现在快乐、未来也有乐果。”
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，什么是现在快乐而未来有苦果的法受持呢？诸比丘，有一些沙门和婆罗门，持这样的说法、这样的见解：‘在感官欲望中没有过患。’他们沉溺于感官欲望之中。他们和那些头发盘成髻的游方女一起享乐。他们这样说：‘那些尊贵的沙门和婆罗门，看到了感官欲望中有什么未来的怖畏，而说要断除感官欲望，说要遍知感官欲望呢？触碰到这位年轻、柔软、有细毛的游方女的手臂，是多么快乐的事啊！’这样说着，他们就沉溺于感官欲望之中。他们在沉溺于感官欲望之后，在身体破裂、死亡之后，就会投生到苦界、恶趣、堕落处、地狱。在那里，他们感受到痛苦、剧烈、粗重、刺骨的感受。他们又说：‘这就是那些尊贵的沙门和婆罗门，在感官欲望中看到的未来怖畏啊，他们因此说要断除感官欲望，说要遍知感官欲望。我们正是因为感官欲望的原因，因为感官欲望的缘故，现在才感受到这些痛苦、剧烈、粗重、刺骨的感受。’诸比丘，这就好比在夏季的最后一个月，一个葫芦藤的荚果裂开了。诸比丘，那颗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，住在那棵沙喇树上天女的亲朋好友、血亲眷属，还有住在园林、森林、树木以及草药、草、丛林中的天人们，聚集在一起，这样安慰她说：‘尊贵的您不要害怕，尊贵的您不要害怕！也许这颗葫芦种子会被孔雀吞下，或者被野兽吃掉，或者被野火烧毁，或者被樵夫挖走，或者被白蚁吃掉，又或者它根本不是一颗种子。’可是，诸比丘，那颗葫芦种子既没有被孔雀吞下，也没有被野兽吃掉，既没有被野火烧毁，也没有被樵夫挖走，更没有被白蚁吃掉，而且它确实是一颗种子。它在雨季的雨水浇灌下，顺利地发芽生长了。那条葫芦藤蔓，年轻、柔软、有细毛、悬垂着，它缠绕上了那棵沙喇树。这时，诸比丘，那棵沙喇树上的天女心里会这样想：‘那些尊贵的亲朋好友、血亲眷属们，以及住在园林、森林、树木和草药、草、丛林中的天人们，到底看到了那颗葫芦种子有什么未来的怖畏，才聚集在一起这样安慰我：“尊贵的您不要害怕，尊贵的您不要害怕！也许这颗葫芦种子会被孔雀吞下……或者它根本不是一颗种子”？可是，触碰到这条年轻、柔软、有细毛、悬垂着的葫芦藤蔓，是多么快乐的事啊！’于是，那藤蔓缠绕了那棵沙喇树。它缠绕了沙喇树之后，在上方形成了天篷。在形成天篷之后，它长成了一片密林。在长成密林之后，它就把那棵沙喇树所有粗大的枝干都给劈裂了。那时，诸比丘，那棵沙喇树上的天女心里会这样想：‘这就是那些尊贵的亲朋好友、血亲眷属们，以及住在园林、森林、树木和草药、草、丛林中的天人们，看到那颗葫芦种子未来的怖畏后，聚集在一起安慰我时所说的啊：“尊贵的您不要害怕……或者它根本不是一颗种子。”而我，正是因为这颗葫芦种子的原因，正感受着这些痛苦、剧烈、粗重、刺骨的感受。’同样地，诸比丘，有一些沙门和婆罗门，持这样的说法、这样的见解：‘在感官欲望中没有过患。’他们沉溺于感官欲望之中。他们和那些头发盘成髻的游方女一起享乐。他们这样说：‘那些尊贵的沙门和婆罗门，看到了感官欲望中有什么未来的怖畏，而说要断除感官欲望，说要遍知感官欲望呢？触碰到这位年轻、柔软、有细毛的游方女的手臂，是多么快乐的事啊！’这样说着，他们就沉溺于感官欲望之中。他们在沉溺于感官欲望之后，在身体破裂、死亡之后，就会投生到苦界、恶趣、堕落处、地狱。在那里，他们感受到痛苦、剧烈、粗重、刺骨的感受。他们又说：‘这就是那些尊贵的沙门和婆罗门，在感官欲望中看到的未来怖畏啊，他们因此说要断除感官欲望，说要遍知感官欲望。我们正是因为感官欲望的原因，因为感官欲望的缘故，现在才感受到这些痛苦、剧烈、粗重、刺骨的感受。’诸比丘，这就被称为现在快乐而未来有苦果的法受持。”
‘‘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，什么是现在痛苦、未来也有苦果的法受持呢？诸比丘，在此，有个人是裸体的，行为放逸，饭后舔手，不接受‘来，尊者’的邀请，也不接受‘停下，尊者’的邀请，不接受特意送来的食物，不接受特别准备的食物，也不接受宴会的邀请。他不从锅口直接接受食物，不从盆口直接接受食物，不接受越过门槛送来的、越过棍棒送来的、越过杵臼送来的食物，也不接受两个正在吃饭的人中任何一人给的食物，不接受孕妇给的食物，不接受正在哺乳的妇女给的食物，不接受与男人交往的女人给的食物，不在饥荒时收集的食物，不站在有狗的地方，不在苍蝇成群飞舞的地方进食。他不吃鱼，不吃肉，不喝酒，不饮果酒，不喝米糠粥。他可能只接受一家，只吃一口；或者接受两家，只吃两口……乃至接受七家，只吃七口。他依靠一次施舍物维生，或者依靠两次施舍物维生……乃至依靠七次施舍物维生。他一天吃一餐，或者两天吃一餐……乃至七天吃一餐。他就这样致力于每隔半月才吃一次饭的修行。他以野菜为食，或者以黍为食，或者以稗子为食，或者以皮革屑为食，或者以苔藓为食，或者以谷糠为食，或者以米粥的泡沫为食，或者以芝麻粉为食，或者以草为食，或者以牛粪为食，依靠森林中的根和果实度日，以掉落的果实为生。他穿着麻布衣，也穿着粗杂布衣，也穿着尸体上捡来的衣服，也穿着粪扫衣，也穿着树皮衣，也穿着兽皮，也穿着带蹄的兽皮，也穿着吉祥草做的衣，也穿着树皮做的衣，也穿着木片做的衣，也穿着人发编织的衣，也穿着兽毛编织的衣，也穿着鸮的翅膀。他还是一个拔除头发和胡须的人，坚持拔除头发和胡须的修行。他还是一个长时间站立的人，拒绝坐下。他还坚持蹲踞的姿势，致力于蹲踞的刻苦修行。他还是一个睡刺床的人，在布满刺的床上安眠。他还坚持在一天中的傍晚、夜里和清晨三次浸入水中沐浴的修行。就这样，他以各种方式致力于让身体受苦受难的修行。他在身体破裂、死亡之后，就会投生到苦界、恶趣、堕落处、地狱。诸比丘，这就被称为现在痛苦、未来也有苦果的法受持。”
‘‘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有乐果的法受持呢？诸比丘，在此，有个人天生就有很重的贪欲，他频繁地感受由贪欲引起的痛苦和忧恼；他天生就有很重的嗔恚，他频繁地感受由嗔恚引起的痛苦和忧恼；他天生就有很重的愚痴，他频繁地感受由愚痴引起的痛苦和忧恼。他内心带着痛苦，带着忧恼，甚至泪流满面地哭泣着，却依然修学圆满、清净的梵行。他在身体破裂、死亡之后，就会投生到善趣、天界。诸比丘，这就被称为现在痛苦而未来有乐果的法受持。”
‘‘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，有个人天生就不是重贪欲的人，他不会频繁地感受由贪欲引起的痛苦和忧恼；他天生就不是重嗔恚的人，他不会频繁地感受由嗔恚引起的痛苦和忧恼；他天生就不是重愚痴的人，他不会频繁地感受由愚痴引起的痛苦和忧恼。他远离了感官欲望，远离了不善法，进入并安住在由离而生、有寻有伺的喜和乐的第一禅那。通过寻和伺的止息，他内心变得平静，心意专一，进入并安住在没有寻、没有伺、由定而生的喜和乐的第二禅那……第三禅那……第四禅那。他在身体破裂、死亡之后，就会投生到善趣、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，这些就是四种法的受持。”
‘‘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世尊说了这些话。那些比丘们对世尊的言说感到满意，心生欢喜。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
7小法受持经完 第五
Cūḷadhammasamādānasuttaṃ niṭṭhitaṃ pañcamaṃ.