經號:   
   (AN.3.101 更新)
增支部3集101經/一鍋鹽經(莊春江譯)
  「比丘們!如果這麼說:『這位男子如其所作業而感受。』比丘們!當存在這樣時,則沒有梵行生活,而得到苦的完全結束之機會不被了知。比丘們!如果這麼說:『這位男子如其所作之能被感受的業而感受果報。』比丘們!當存在這樣時,則有梵行生活,而得到苦的完全結束之機會被了知。
  比丘們!這裡,某人所作的少量惡業導引他到地獄,但,比丘們!這裡,某人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。
  比丘們!什麼樣的人所作的少量惡業導引他到地獄呢?比丘們!這裡,某人不修習身、不修習戒、不修習心、不修習慧,少[德]而品格拙劣住於小苦,比丘們!像這樣的人所作的少量惡業導引他到地獄。
  比丘們!什麼樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]呢?比丘們!這裡,某人修習身、修習戒、修習心、修習慧,非少[德]而品格偉大,住於無量,比丘們!像這樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。
  比丘們!猶如男子將一鍋鹽投入小水容器中,比丘們!你們怎麼想,那小[水容器中]的水是否會因那樣一鍋鹽而鹹得不能喝呢?」
  「是的,大德!那是什麼原因呢?大德!因為那小水陶鉢中的水是少的,它會因那樣一鍋鹽而鹹得不能喝。」
  「比丘們!猶如男子將一鍋鹽投入恒河中,比丘們!你們怎麼想,那恒河[的水]是否會因那樣一鍋鹽而鹹得不能喝呢?」
  「不,大德!那是什麼原因呢?大德!因為那恒河有大量的水,它不會因那樣一鍋鹽而鹹得不能喝。」
  「同樣的,比丘們!這裡,某人所作的少量惡業導引他到地獄,比丘們!這裡,某人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。
  比丘們!什麼樣的人所作的少量惡業導引他到地獄呢?比丘們!這裡,某人不修習身、不修習戒、不修習心、不修習慧,少[德]而品格拙劣,住於小苦,比丘們!像這樣的人所作的少量惡業導引他到地獄。
  比丘們!什麼樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]呢?比丘們!這裡,某人修習身、修習戒、修習心、修習慧,非少[德]而品格偉大,住於無量,比丘們!像這樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。
  比丘們!這裡,某一類[人]因[偷]半迦哈玻那而遭受捆綁,因[偷]一迦哈玻那遭受捆綁,因[偷]一百迦哈玻那遭受捆綁,比丘們!某一類[人]不因[偷]半迦哈玻那遭受捆綁,不因[偷]一迦哈玻那遭受捆綁,不因[偷]一百迦哈玻那遭受捆綁。
  比丘們!什麼樣的人因[偷]半迦哈玻那遭受捆綁,因[偷]一迦哈玻那遭受捆綁,因[偷]一百迦哈玻那遭受捆綁呢?比丘們!這裡,某一類[人]是窮困的、貧窮的、少財富的,比丘們!像這樣的人因[偷]半迦哈玻那遭受捆綁,因[偷]一迦哈玻那遭受捆綁,因[偷]一百迦哈玻那遭受捆綁。
  比丘們!什麼樣的人不因[偷]半迦哈玻那遭受捆綁,不因[偷]一迦哈玻那遭受捆綁,不因[偷]一百迦哈玻那遭受捆綁呢?比丘們!這裡,某一類[人]是富裕的、大富的、大財富的,比丘們!像這樣的人不因[偷]半迦哈玻那遭受捆綁,不因[偷]一迦哈玻那遭受捆綁,不因[偷]一百迦哈玻那遭受捆綁。
  同樣的,比丘們!這裡,某人所作的少量惡業導引他到地獄,比丘們!這裡,某人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。
  比丘們!什麼樣的人所作的少量惡業導引他到地獄呢?比丘們!這裡,某人不修習身、不修習戒、不修習心、不修習慧,少[德]而品格拙劣,住於小苦,比丘們!像這樣的人所作的少量惡業導引他到地獄。
  比丘們!什麼樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]呢?比丘們!這裡,某人修習身、修習戒、修習心、修習慧,非少[德]而品格偉大,住於無量,比丘們!像這樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。
  {比丘們!這裡,某人修習身、修習戒、修習心、修習慧,非少[德]而品格偉大,住於無量,比丘們!像這樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。}
  比丘們!猶如販羊者或屠羊者能抓、打、綁、罰、或依他想的而做(處罰)另一些偷羊者,而不能抓、打、綁、罰、或依他想的而做(處罰)另一些偷羊者。比丘們!販羊者或屠羊者能抓、打、綁、罰、或依他想的而做(處罰)什麼樣的偷羊者呢?比丘們!某一類[人]是窮困的、貧窮的、少財富的,比丘們!販羊者或屠羊者能抓、打、綁、罰、或依他想的而做(處罰)像這樣的偷羊者。比丘們!販羊者或屠羊者不能抓、打、綁、罰、或依他想的而做(處罰)什麼樣的偷羊者呢?比丘們!某一類是富裕的、大富的、大財富的國王或國王的大臣,比丘們!販羊者或屠羊者不能抓、打、綁、罰、或依他想的而做(處罰)像這樣的偷羊者,反而合掌乞求他:『親愛的先生!請還我的羊,或[相當於]羊的財產。』
  同樣的,比丘們!這裡,某人所作完全一樣的少量惡業導引他到地獄,但,比丘們!這裡,某人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。
  比丘們!什麼樣的人所作的少量惡業導引他到地獄呢?比丘們!這裡,某人不修習身、不修習戒、不修習心、不修習慧,少[德]而品格拙劣,住於小苦,比丘們!像這樣的人所作的少量惡業導引他到地獄。
  比丘們!什麼樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]呢?比丘們!這裡,某人修習身、修習戒、修習心、修習慧,非少[德]而品格偉大,住於無量,比丘們!像這樣的人所作完全一樣的少量惡業卻被在當生中感受,而且看起來無些微[殘留],更不用說許多[殘留]。
  比丘們!如果這麼說:『這位男子如其所作業而感受。』比丘們!當存在這樣時,則沒有梵行生活,而得到苦的完全結束之機會不被了知。比丘們!如果這麼說:『這位男子如其所作之能被感受的業而感受果報。』比丘們!當存在這樣時,則有梵行生活,而得到苦的完全結束之機會被了知。」
AN.3.101/ 9. Loṇakapallasuttaṃ
   101. “Yo, bhikkhave, evaṃ vadeyya– ‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya Yo ca kho, bhikkhave, evaṃ vadeyya – ‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathāssa vipākaṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya. Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā’ṇupi khāyati, kiṃ bahudeva.
   “Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
   “Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā’ṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
   “Seyyathāpi bhikkhave, puriso loṇakapallaṃ paritte udakamallake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ parittaṃ udakaṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti? “Evaṃ, bhante”. “Taṃ kissa hetu”? “Aduñhi, bhante, parittaṃ udakakapallake udakaṃ, taṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti. “Seyyathāpi, bhikkhave, puriso loṇakapallakaṃ gaṅgāya nadiyā pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu sā gaṅgā nadī amunā loṇakapallena loṇaṃ assa apeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo”ti.
   “Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
   “Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
   “Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
   “Idha bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati. Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati.
   “Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati.
   “Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati? Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakaṃ pāpakammaṃ kataṃ. Tamenaṃ nirayaṃ upaneti. Idha bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
   “Kathaṃrūpassa, bhikkhave, puggalassa appamattakaṃ pāpakammaṃ kataṃ, tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
   “Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
   “Idha bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ, appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.
   “Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpaṃ bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.
   “Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā. Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ. Aññadatthu pañjalikova naṃ yācati– ‘dehi me, mārisa, urabbhaṃ vā urabbhadhanaṃ vā’ti. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
   “Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
   “Kathaṃrūpassa bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
   “Yo, bhikkhave, evaṃ vadeyya– ‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. Yo ca kho, bhikkhave, evaṃ vadeyya– ‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathā tassa vipākaṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti. Navamaṃ.
漢巴經文比對(莊春江作):
  「隨人所作業則受其報(MA.11)」,南傳作「這位男子如其所作業而感受」(yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatīti,直譯為「依這位男子作業,如是,他感受」),菩提比丘長老英譯為「人體驗正是他創造之相同方式的業力」(A person experiences a kamma in precisely the same way that he created it)。按:「感受」(paṭisaṃvediyati),另譯為「感知;經驗」。
  「隨人所作業則受其報(MA.11)」,南傳作「這位男子如其所作之能被感受業而感受果報」(yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathāssa vipākaṃ paṭisaṃvediyatīti,直譯為「依這位男子作能被感受業,如是,他感受果報」),菩提比丘長老英譯為「當人創造將被以特殊方式體驗的業力時,他正是以那種方式體驗其結果」(When a person creates a kamma that is to be experienced in a particular way, he experiences its result precisely in that way)。
  「修身(MA.11)」,南傳作「修習身」(bhāvitakāyo),菩提比丘長老英譯為「開發(發展)身」(developed in body)。按:《滿足希求》說:「修習身等:使煩惱的滅盡被看見,他以被稱為身隨觀的、身的修習名為修習身,或身的增長狀態為修習身。」(Bhāvitakāyotiādīhi khīṇāsavo dassito. So hi kāyānupassanāsaṅkhātāya kāyabhāvanāya bhāvitakāyo nāma. Kāyassa vā vaḍḍhitattā bhāvitakāyo.)注疏說:「修習身是身的不淨、無常等行相的觀察。」(kāyassa asubhāniccādiākāraanupassanā kāyabhāvanāti)《發智論》說:「云何修身?答:若於身已離貪欲潤憙渴,又無間道能盡色貪,彼於此道已修、已安。云何修戒?答:若於戒已離貪廣說如身。云何修心?答若於心已離貪欲潤憙渴,又無間道能盡無色貪,彼於此道已修、已安。云何修慧?答:若於慧已離貪廣說如心。」
  「壽命甚短(MA.11)」,南傳作「少[德]而品格拙劣」(paritto appātumo),菩提比丘長老英譯為「他受限且品格拙劣」(he is limited and has a mean character)。按:《滿足希求》說,ātumā被稱為自體(attabhāvo),而以德行少的狀態為少的ātumo(guṇaparittatāya appātumoyeva)。
  「若見與直(MA.11)」,南傳作「[相當於]羊的財產」(urabbhadhanaṃ),菩提比丘長老英譯為「為它付我[錢]」(pay me for it)。按:《滿足希求》以「羊價值的代價」(eḷakaagghanakamūlaṃ)解說。
  「一錢(MA.11)」,南傳作「一迦哈玻那」(kahāpaṇenapi, kahāpaṇa,為錢幣單位,另譯為「貨幣;金貨;銀貨;銅貨」),菩提比丘長老英譯照錄。
  「住於小苦」(appadukkhavihārī),菩提比丘長老英譯為「住於苦」(dwells in suffering),並解說此句原文與前後文意不順,最初可能只是「住於苦」(dukkhavihārī),「小」(appa)可能是後來錯誤的加入。按:《滿足希求》說,以小惡住於小苦(appakenapi pāpena dukkhavihārī)。
  「或依他想的而做」(yathāpaccayaṃ vā kātuṃ,逐字譯為「如+緣-或-作」),菩提比丘長老英譯為「或其他懲罰」(or otherwise penalize),或「依他們的願望處理它們」(doing with them as they wish, SN.22.33)。按:《滿足希求》以「依他想要而做」(yathā icchati, tathā kātuṃ)解說,今準此譯。