中部45经/小法受持经(双小品[5])

如是我闻：

一时，世尊住在舍卫城祇树给孤独园。在那里，世尊召集比丘们说："诸比丘。"比丘们回答说："尊者。"世尊如是说：

"诸比丘，有四种法的受持。是哪四种？诸比丘，有些法的受持现在快乐而未来有苦报；有些法的受持现在苦且未来也有苦报；有些法的受持现在苦而未来有乐报；有些法的受持现在乐且未来也有乐报。"

"诸比丘，什么是现在快乐而未来有苦报的法受持？有些沙门婆罗门持有这样的见解（沙门解释：出家修行人；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓），说：'欲乐中没有过患。'他们沉溺于欲乐，与束发的女游行者交往。他们说：'为什么那些沙门婆罗门看到欲乐中的未来危险而主张断除欲乐，宣说要遍知欲乐呢？这位年轻柔软有毛的女游行者的手臂触感多么舒服啊！'他们就这样沉溺于欲乐。

沉溺于欲乐后，身坏命终，他们堕入恶道、恶趣、堕处、地狱。在那里他们感受剧烈、猛烈、苦痛的感受。他们说：'这就是那些沙门婆罗门所见到的欲乐中的未来危险，所以他们主张断除欲乐，宣说要遍知欲乐。因为欲乐的缘故，我们现在正在感受这剧烈、猛烈、苦痛的感受。'"

"诸比丘，就像夏季最后一个月，蔓藤的种子破裂，一颗种子落在娑罗树根部。住在那棵树中的神灵感到恐惧、惊慌、害怕。那棵树的神灵的朋友、同伴、亲戚——园林神、森林神、树神、药草、草木中住的神灵们聚集在一起安慰他说：'不要害怕！不要害怕！也许这颗蔓藤种子会被孔雀吞食，或被野兽吃掉，或被林火烧掉，或被林务工人移走，或被白蚁吃掉，或许根本不会发芽。'

但是那颗蔓藤种子既没被孔雀吞食，也没被野兽吃掉，没被林火烧掉，没被林务工人移走，没被白蚁吃掉，而且是有生命力的。它被雨季的云雨浇灌后很好地发芽了。长出的蔓藤年轻柔软多毛下垂，缠绕着那棵娑罗树。

那时，住在树中的神灵想：'为什么那些朋友、同伴、亲戚——园林神、森林神、树神、药草、草木中住的神灵们看到这蔓藤种子的未来危险，而聚集在一起这样安慰我说："不要害怕！不要害怕！也许这颗蔓藤种子会被孔雀吞食，或被野兽吃掉，或被林火烧掉，或被林务工人移走，或被白蚁吃掉，或许根本不会发芽。"这年轻柔软多毛下垂的蔓藤触感多么舒服啊！'

蔓藤缠绕着整棵树，向上长出树冠，形成密网，压断树的大枝干。这时，住在树中的神灵想：'这就是那些朋友、同伴、亲戚——园林神、森林神、树神、药草、草木中住的神灵们所见到的蔓藤种子的未来危险。现在因为这蔓藤种子，我正在感受剧烈、猛烈、苦痛的感受。'"

"诸比丘，什么是现在苦且未来也有苦报的法受持？在此，某些人是裸行者，不守规矩，用手擦拭，不应邀而来，不留住，不接受专门准备的食物，不接受邀请的食物。他们不从锅口、碗口接受食物，不跨过门槛、棒杖、杵臼接受食物，不从两人吃饭、孕妇、哺乳妇、与男子同处的女人那里接受食物，不从宣布施食处、有蝇群飞的地方接受食物，不吃鱼、肉，不饮酒、果酒、米汤。

他们或是一家施食者、一口食者，或是两家施食者、两口食者…乃至七家施食者、七口食者。他们或以一位女施主的布施维生，或以两位…乃至七位女施主的布施维生。他们或一天吃一餐，或两天吃一餐…乃至七天吃一餐。就这样实行半月一次的轮食。

他们或食蔬菜，或食粗米，或食野米，或食皮革屑，或食水苔，或食糠，或食锅巴，或食油渣，或食草，或食牛粪，或以树根果实为食，食落果。他们或穿麻衣，或穿粗麻布，或穿裹尸布，或穿粪扫衣（粪扫衣解释：略称粪扫。又作衲衣、百衲衣。即摭取被舍弃于粪尘中之破衣碎布，洗涤后作成之袈裟），或穿树皮衣，或穿羚羊皮，或穿羚羊皮条，或穿茅草衣，或穿树皮衣，或穿木板衣，或穿头发编织的衣服，或穿马尾编织的衣服，或穿猫头鹰翅膀。他们是拔头发胡须者，实行拔除头发胡须的行为，是常立不坐者，是拒绝坐具者，是常蹲踞者，实行蹲踞苦行，是卧荆棘者，在荆棘上卧息，每天三次实行下水的苦行。这样他们以种种方式实行使身体受苦受热的苦行。身坏命终后，他们堕入恶道、恶趣、堕处、地狱。这就叫做现在苦且未来也有苦报的法受持。"

"诸比丘，什么是现在苦而未来有乐报的法受持？在此，某人本性多贪，他经常体验由贪所生的苦与忧；本性多嗔（嗔解释：愤怒，生气），他经常体验由嗔所生的苦与忧；本性多痴（痴解释：愚昧无知），他经常体验由痴所生的苦与忧。他虽然带着苦与忧，虽然泪流满面地哭泣，却完整地修持清净的梵行（梵行解释：清净的修行，一般指修行八正道）。身坏命终后，他往生善趣天界。这就叫做现在苦而未来有乐报的法受持。"

"诸比丘，什么是现在乐且未来也有乐报的法受持？在此，某人本性不多贪，他不经常体验由贪所生的苦与忧；本性不多嗔，他不经常体验由嗔所生的苦与忧；本性不多痴，他不经常体验由痴所生的苦与忧。他远离欲乐，远离不善法，具足并安住在有寻有伺，由远离而生喜乐的初禅（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。由寻伺寂静，内心安稳，心一境性，无寻无伺，由定而生喜乐的第二禅…第三禅…具足并安住在第四禅（第二禅，第三禅，第四禅解释，见第一百五十五章）。身坏命终后，他往生善趣天界。这就叫做现在乐且未来也有乐报的法受持。诸比丘，这就是四种法受持。"

世尊说此法后，那些比丘欢喜赞叹世尊所说。

第五《小法受持经》终。

巴利语原版经文

MN.45/(5) Cūḷadhammasamādānasuttaṃ

　　 468. 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. “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. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, na-ehibhaddantiko, 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. “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. “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.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Cūḷadhammasamādānasuttaṃ niṭṭhitaṃ pañcamaṃ.