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MN 46 · 大法受持经

Tipitaka 7.0 静态阅读页 · 23 段 · 打开交互阅读器

473如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。在那里，世尊对比丘们说：“比丘们。”那些比丘回应世尊：“尊师。”世尊这样说：“比丘们，大多数众生有这样的欲求、这样的愿望、这样的意图：‘啊，真的希望那些不可爱、不可喜、不可意的法能减退，那些可爱、可喜、可意的法能增长。’比丘们，对于这些有这样欲求、这样愿望、这样意图的众生，不可爱、不可喜、不可意的法却增长了，可爱、可喜、可意的法却减退了。比丘们，在这里，你们认为原因是什么？” “尊师，对我们来说，法是世尊为根本、世尊为向导、世尊为依处。尊师，确实好，但愿世尊自己显出这句话的含义；比丘们听闻世尊的解说后，将会记持它。” “那么，比丘们，仔细听，好好思惟，我要说了。” “是的，尊师。”那些比丘回应世尊。世尊这样说：
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 – ‘‘yebhuyyena, bhikkhave, sattā evaṃkāmā evaṃchandā evaṃadhippāyā – ‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyu’nti. Tesaṃ, bhikkhave, sattānaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Tatra tumhe, bhikkhave, kaṃ hetuṃ paccethā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
474“比丘们，这里，未听闻的凡夫，未见圣者、对圣法不熟练、未在圣法中受调练，未见善士、对善士法不熟练、未在善士法中受调练，他不知道应当亲近的法，不知道不应当亲近的法；不知道应当依止的法，不知道不应当依止的法。他因为不知道应当亲近的法，不知道不应当亲近的法；不知道应当依止的法，不知道不应当依止的法，就去亲近不应当亲近的法，不去亲近应当亲近的法；去依止不应当依止的法，不去依止应当依止的法。对于这样亲近不应当亲近的法、不亲近应当亲近的法，依止不应当依止的法、不依止应当依止的法的他，不可爱、不可喜、不可意的法就增长了，可爱、可喜、可意的法就减退了。这是什么原因呢？比丘们，因为那正是无智者的情况。”
‘‘Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.
3“然而，比丘们，多闻的圣弟子，见圣者、对圣法熟练、在圣法中善受调练，见善士、对善士法熟练、在善士法中善受调练，他知道应当亲近的法，知道不应当亲近的法；知道应当依止的法，知道不应当依止的法。他因为知道应当亲近的法，知道不应当亲近的法；知道应当依止的法，知道不应当依止的法，就不去亲近不应当亲近的法，去亲近应当亲近的法；不去依止不应当依止的法，去依止应当依止的法。对于这样不亲近不应当亲近的法、亲近应当亲近的法，不依止不应当依止的法、依止应当依止的法的他，不可爱、不可喜、不可意的法就减退了，可爱、可喜、可意的法就增长了。这是什么原因呢？比丘们，因为那正是有智者的情况。”
‘‘Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.
475“比丘们，有这四种法受持。哪四种？比丘们，有一种法受持，现在是苦的，未来也有苦的果报。比丘们，有一种法受持，现在是乐的，未来有苦的果报。比丘们，有一种法受持，现在是苦的，未来有乐的果报。比丘们，有一种法受持，现在是乐的，未来也有乐的果报。”
‘‘Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.
476诸比丘，其中，那种现世乐、未来也有乐果的法受持，无智者、无明者不如实了知：‘这种法受持是现世乐、未来也有乐果。’那个无智者、无明者不如实了知，便不亲近它，避开它。因为他不亲近、避开它，那些不可爱、不可喜、不可意的法就增长，那些可爱、可喜、可意的法就减退。那是什么原因呢？诸比丘，因为这就是无智者的情形。
‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.
6诸比丘，其中，那种现世苦、未来也有苦果的法受持，有智者、到达明的人如实了知：‘这种法受持是现世苦、未来也有苦果。’那个有智者、到达明的人如实了知，便不亲近它，避开它。因为他不亲近、避开它，那些不可爱、不可喜、不可意的法就减退，那些可爱、可喜、可意的法就增长。那是什么原因呢？诸比丘，因为这就是有智者的情形。
‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.
7诸比丘，其中，那种现世苦、未来有乐果的法受持，无智者、无明者不如实了知：‘这种法受持是现世苦、未来有乐果。’那个无智者、无明者不如实了知，便不亲近它，避开它。因为他不亲近、避开它，那些不可爱、不可喜、不可意的法就增长，那些可爱、可喜、可意的法就减退。那是什么原因呢？诸比丘，因为这就是无智者的情形。
‘‘Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.
8诸比丘，其中，那种现世乐、未来有苦果的法受持，有智者、到达明的人如实了知：‘这种法受持是现世乐、未来有苦果。’那个有智者、到达明的人如实了知，便不亲近它，避开它。因为他不亲近、避开它，那些不可爱、不可喜、不可意的法就减退，那些可爱、可喜、可意的法就增长。那是什么原因呢？诸比丘，因为这就是有智者的情形。
‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato , aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.
477诸比丘，其中，那种现世乐、未来也有乐果的法受持，有智者、到达明的人如实了知：‘这种法受持是现世乐、未来也有乐果。’那个有智者、到达明的人如实了知，便亲近它，不避开它。因为他亲近、不避开它，那些不可爱、不可喜、不可意的法就减退，那些可爱、可喜、可意的法就增长。那是什么原因呢？诸比丘，因为这就是有智者的情形。
‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.
10“比丘们，在那里，对于那种现在是苦、未来也有苦的果报的法受持，那无智者、陷于无明的人不如实了知：‘这种法受持，现在是苦的，未来也有苦的果报。’那无智者、陷于无明的人不如实了知，就去亲近它，不回避它。对于这样亲近它、不回避它的他，不可爱、不可喜、不可意的法便增长了，可爱、可喜、可意的法便减退了。这是什么原因呢？比丘们，因为那正是无智者的情况。”
‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.
11诸比丘，其中，那种现世苦、未来有乐果的法受持，有智者、到达明的人如实了知：‘这种法受持是现世苦、未来有乐果。’那个有智者、到达明的人如实了知，便亲近它，不避开它。因为他亲近、不避开它，那些不可爱、不可喜、不可意的法就减退，那些可爱、可喜、可意的法就增长。那是什么原因呢？诸比丘，因为这就是有智者的情形。
‘‘Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.
12“比丘们，在那里，对于那种现在是乐、未来有苦的果报的法受持，那无智者、陷于无明的人不如实了知：‘这种法受持，现在是乐的，未来有苦的果报。’那无智者、陷于无明的人不如实了知，就去亲近它，不回避它。对于这样亲近它、不回避它的他，不可爱、不可喜、不可意的法便增长了，可爱、可喜、可意的法便减退了。这是什么原因呢？比丘们，因为那正是无智者的情况。”
‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.
478“比丘们，什么是现世苦、未来也苦果的法受持呢？比丘们，在此，有个人带着痛苦、带着忧恼去杀生，并且因为杀生而体验到痛苦与忧恼；带着痛苦、带着忧恼去偷盗，并且因为偷盗而体验到痛苦与忧恼；带着痛苦、带着忧恼去行邪淫，并且因为邪淫而体验到痛苦与忧恼；带着痛苦、带着忧恼去说谎，并且因为说谎而体验到痛苦与忧恼；带着痛苦、带着忧恼去说离间语，并且因为说离间语而体验到痛苦与忧恼；带着痛苦、带着忧恼去说粗恶语，并且因为说粗恶语而体验到痛苦与忧恼；带着痛苦、带着忧恼去说绮语，并且因为说绮语而体验到痛苦与忧恼；带着痛苦、带着忧恼心怀贪欲，并且因为贪欲而体验到痛苦与忧恼；带着痛苦、带着忧恼心怀嗔恚，并且因为嗔恚而体验到痛苦与忧恼；带着痛苦、带着忧恼持有邪见，并且因为邪见而体验到痛苦与忧恼。他在身体崩解、死后，投生到苦界、恶趣、堕落处、地狱。比丘们，这便称为现世苦、未来也苦果的法受持。”
‘‘Katamañca , bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.
479“比丘们，什么是现世乐、未来却苦果的法受持呢？比丘们，在此，有个人带着快乐、带着喜悦去杀生，并且因为杀生而体验到快乐与喜悦；带着快乐、带着喜悦去偷盗，并且因为偷盗而体验到快乐与喜悦；带着快乐、带着喜悦去行邪淫，并且因为邪淫而体验到快乐与喜悦；带着快乐、带着喜悦去说谎，并且因为说谎而体验到快乐与喜悦；带着快乐、带着喜悦去说离间语，并且因为说离间语而体验到快乐与喜悦；带着快乐、带着喜悦去说粗恶语，并且因为说粗恶语而体验到快乐与喜悦；带着快乐、带着喜悦去说绮语，并且因为说绮语而体验到快乐与喜悦；带着快乐、带着喜悦心怀贪欲，并且因为贪欲而体验到快乐与喜悦；带着快乐、带着喜悦心怀嗔恚，并且因为嗔恚而体验到快乐与喜悦；带着快乐、带着喜悦持有邪见，并且因为邪见而体验到快乐与喜悦。他在身体崩解、死后，投生到苦界、恶趣、堕落处、地狱。比丘们，这便称为现世乐、未来却苦果的法受持。”
‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.
480“比丘们，什么是现世苦、未来却乐果的法受持呢？比丘们，在此，有个人带着痛苦、带着忧恼远离杀生，并且因为远离杀生而体验到痛苦与忧恼；带着痛苦、带着忧恼远离偷盗，并且因为远离偷盗而体验到痛苦与忧恼；带着痛苦、带着忧恼远离邪淫，并且因为远离邪淫而体验到痛苦与忧恼；带着痛苦、带着忧恼远离说谎，并且因为远离说谎而体验到痛苦与忧恼；带着痛苦、带着忧恼远离离间语，并且因为远离离间语而体验到痛苦与忧恼；带着痛苦、带着忧恼远离粗恶语，并且因为远离粗恶语而体验到痛苦与忧恼；带着痛苦、带着忧恼远离绮语，并且因为远离绮语而体验到痛苦与忧恼；带着痛苦、带着忧恼没有贪欲，并且因为没有贪欲而体验到痛苦与忧恼；带着痛苦、带着忧恼没有嗔恚心，并且因为没有嗔恚而体验到痛苦与忧恼；带着痛苦、带着忧恼持有正见，并且因为正见而体验到痛苦与忧恼。他在身体崩解、死后，投生到善趣、天界。比丘们，这便称为现世苦、未来却乐果的法受持。”
‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti , pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.
481“比丘们，什么是现世乐、未来也乐果的法受持呢？比丘们，在此，有个人带着快乐、带着喜悦远离杀生，并且因为远离杀生而体验到快乐与喜悦；带着快乐、带着喜悦远离偷盗，并且因为远离偷盗而体验到快乐与喜悦；带着快乐、带着喜悦远离邪淫，并且因为远离邪淫而体验到快乐与喜悦；带着快乐、带着喜悦远离说谎，并且因为远离说谎而体验到快乐与喜悦；带着快乐、带着喜悦远离离间语，并且因为远离离间语而体验到快乐与喜悦；带着快乐、带着喜悦远离粗恶语，并且因为远离粗恶语而体验到快乐与喜悦；带着快乐、带着喜悦远离绮语，并且因为远离绮语而体验到快乐与喜悦；带着快乐、带着喜悦没有贪欲，并且因为没有贪欲而体验到快乐与喜悦；带着快乐、带着喜悦没有嗔恚心，并且因为没有嗔恚而体验到快乐与喜悦；带着快乐、带着喜悦持有正见，并且因为正见而体验到快乐与喜悦。他在身体崩解、死后，投生到善趣、天界。比丘们，这便称为现世乐、未来也乐果的法受持。比丘们，这些就是四种法受持。”
‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.
482“比丘们，好比一个有毒的苦瓠，它掺了毒药。然后来了一个人，他想活命、不想死，喜爱快乐、厌恶痛苦。有人这样告诉他：‘喂，伙计，这是个有毒的苦瓠，掺了毒药，如果你想喝就喝吧。但你喝的时候，无论是颜色、气味还是味道都不会让你满意，喝完之后，你还会遭遇死亡，或接近死亡的痛苦。’这人不加思考，不作舍弃，就把它喝了。他喝的时候，果然无论是颜色、气味还是味道都不满意，喝完之后，也真的遭遇了死亡，或接近死亡的痛苦。比丘们，我说，这就是那种现世苦、未来也苦果的法受持的比喻。”
‘‘Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho, sace ākaṅkhasi piva . Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.
483“比丘们，好比一个铜杯，颜色好、气味好、味道也好，但它掺了毒药。然后来了一个人，他想活命、不想死，喜爱快乐、厌恶痛苦。有人这样告诉他：‘喂，伙计，这是个铜杯，颜色好、气味好、味道也好，但它掺了毒药，如果你想喝就喝吧。你喝的时候，颜色、气味和味道都会让你满意，但喝完之后，你会遭遇死亡，或接近死亡的痛苦。’这人不加思考，不作舍弃，就把它喝了。他喝的时候，果然颜色、气味和味道都让他满意，但喝完之后，也真的遭遇了死亡，或接近死亡的痛苦。比丘们，我说，这就是那种现世乐、未来却苦果的法受持的比喻。”
‘‘Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.
484“比丘们，这就像把一份腐尿药与各种药材调和在一起。这时，来了一个患黄疸病的人。人们会这样告诉他：‘喂，汉子，这是一份与各种药材调和的腐尿药，如果你想喝就喝吧。你喝的时候，它无论从颜色、气味还是味道上，都不会让你感到舒服，但喝下去之后，你会舒服的。’那个人经过思索后，会把它喝下去，不会拒绝。他喝的时候，这药确实从颜色、气味和味道上都不会让他感到舒服，但喝下去之后，他却会变得舒服。比丘们，我以此为比喻，说明这种法受持：它是‘现苦、未来乐’的法受持。
‘‘Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.
485“比丘们，这就像把凝乳、蜂蜜、酥油和糖浆调和在一起。这时，来了一个患痢疾的人。人们会这样告诉他：‘喂，汉子，这是一份凝乳、蜂蜜、酥油和糖浆调和在一起的东西，如果你想喝就喝吧。你喝的时候，它无论从颜色、气味还是味道上，都会让你感到舒服，而且喝下去之后，你也会变得舒服。’那个人经过思索后，会把它喝下去，不会拒绝。他喝的时候，这饮品确实会从颜色、气味和味道上让他感到舒服，喝下去之后，他也变得舒服。比丘们，我以此为比喻，说明这种法受持：它是‘现乐且未来乐’的法受持。
‘‘Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ dadhiṃ ca madhuṃ ca sappiṃ ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.
486“比丘们，就像在雨季的最后一个月，秋天的时节，天空晴朗，万里无云。太阳升上天空，驱散弥漫在虚空中的一切黑暗，照耀着、炽燃着、光辉着。同样地，比丘们，这种‘现乐且未来乐’的法受持，能驱散其他那些林立的沙门、婆罗门外道的种种言论，照耀着、炽燃着、光辉着。”
‘‘Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā’’ti.
22这就是世尊所说。那些比丘们内心喜悦，对世尊的教导欣然信受。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
23大法受持经完 第六
Mahādhammasamādānasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.