經號:   
   (AN.11.9 更新)
增支部11集9經/詵陀經(莊春江譯)
  有一次世尊住在親戚村的磚屋中。
  那時,尊者詵陀去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊對尊者詵陀這麼說:
  「詵陀!修駿馬禪,不要修未調馬禪
  而,怎樣是未調馬禪?詵陀!被綁在馬槽的未調馬思慮:『牧草!牧草!』那是什麼原因呢?詵陀!因為被綁在馬槽的未調馬不這麼想:『今天馴馬師將對我作什麼懲罰?我應該作什麼對策?』被綁在馬槽的牠思慮:『牧草!牧草!』同樣的,詵陀!這類未調人走到林野,或走到樹下,或走到空屋,住於心被欲貪所纏縛、被欲貪所制伏,對已生起的欲貪不如實了知出離。他內在作像這樣的欲貪,而後思慮、強思慮、以種種思慮、從那裡離開後思慮;住於心被惡意所纏縛、……住於心被惛沈睡眠所纏縛、……住於心被掉舉後悔所纏縛、……住於心被疑所纏縛、被疑所制伏,對已生起的疑不如實了知出離。他內在作像這樣的疑,而後思慮、強思慮、以種種思慮、從那裡離開後思慮。
  他依止地修禪;依止水修禪;依止火修禪;依止風修禪;依止虛空無邊處修禪;依止識無邊處修禪;依止無所有處修禪;依止非想非非想處修禪;依止此世修禪;依止他世修禪;這裡,凡依止所見、所聞、所覺、所識、所得、所求、被意所隨行而修禪,詵陀!這樣是未調人的禪。
  而,詵陀!怎樣是駿馬禪?詵陀!被綁在馬槽的賢駿馬不思慮:『牧草!牧草!』那是什麼原因呢?詵陀!因為被綁在馬槽的賢駿馬這麼想:『今天馴馬師將對我作什麼懲罰?我應該作什麼對策?』被綁在馬槽的牠不思慮:『牧草!牧草!』詵陀!賢駿馬視這樣挨鞭子為如負債、如縛刑、如沒收、如歹運。同樣的,詵陀!賢駿人走到林野,或走到樹下,或走到空屋,住於心不被欲貪所纏縛、不被欲貪所制伏,對已生起的欲貪如實了知出離;住於心不被惡意所纏縛、……住於心不被惛沈睡眠所纏縛、……住於心不被掉舉後悔所纏縛、……住於心不被疑所纏縛、不被疑所制伏,對已生起的疑如實了知出離。
  他不依止地修禪,不依止水修禪,不依止火修禪,不依止風修禪,不依止虛空無邊處修禪,不依止識無邊處修禪,不依止無所有處修禪,不依止非想非非想處修禪,不依止此世修禪,不依止他世修禪,這裡,凡不依止所見、所聞、所覺、所識、所得、所求、被意所隨行而修禪,即使那樣,他修禪。而,詵陀!賢駿人這樣修禪,帝釋天、梵天與生主神,必遠遠地禮敬:
  『禮敬那賢駿人!禮敬那最勝人!
   我們不自證,你依止什麼修禪。』」
  當這麼說時,尊者詵陀對世尊這麼說:
  「但,大德!禪修的賢駿人怎樣不依止地修禪,不依止水修禪,不依止火修禪,不依止風修禪,不依止虛空無邊處修禪,不依止識無邊處修禪,不依止無所有處修禪,不依止非想非非想處修禪,不依止此世修禪,不依止他世修禪,這裡,凡不依止所見、所聞、所覺、所識、所得、所求、被意所隨行而修禪,即使那樣,他修禪呢?又,大德!賢駿人怎樣修禪,帝釋天、梵天與生主神,必遠遠地禮敬:
  『禮敬你,賢駿人!禮敬你,最勝人!
   我們不自證,你依止什麼修禪。』呢?」
  「詵陀!這裡,對賢駿人來說,關於地,地想消失了;關於水,水想消失了;關於火,火想消失了;關於風,風想消失了;關於虛空無邊處,虛空無邊處想消失了;關於識無邊處,識無邊處想消失了;關於無所有處,無所有處想消失了;關於非想非非想處,非想非非想處想消失了;關於此世,此世想消失了;關於他世,他世想消失了;這裡,凡關於所見、所聞、所覺、所識、所得、所求、被意所隨行之想,也在那裡消失了。
  詵陀!禪修的賢駿人這樣不依止地修禪,……(中略)這裡,凡不依止所見、所聞、所覺、所識、所得、所求、被意所隨行修禪,即使那樣,他修禪。
  而,詵陀!賢駿人這樣修禪,帝釋天、梵天與生主神,必遠遠地禮敬:
  『禮敬那賢駿人!禮敬那最勝人!
   我們不自證,你依止什麼修禪。』」
AN.11.9/ 9. Saddhasuttaṃ
   9. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ saddhaṃ bhagavā etadavoca –
   “Ājānīyajhāyitaṃ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṃ. Kathañca, khaḷuṅkajhāyitaṃ hoti? Assakhaḷuṅko hi saddha, doṇiyā baddho ‘yavasaṃ yavasan’ti jhāyati. Taṃ kissa hetu? Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṃ hoti– ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti. So doṇiyā baddho ‘yavasaṃ yavasan’ti jhāyati. Evamevaṃ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati… thinamiddhapariyuṭṭhitena cetasā viharati… uddhaccakukkuccapariyuṭṭhitena cetasā viharati… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati. So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati. Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.
   “Kathañca saddha ājānīyajhāyitaṃ hoti? Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṃ yavasan’ti jhāyati. Taṃ kissa hetu? Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṃ hoti– ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti. So doṇiyā baddho na ‘yavasaṃ yavasan’ti jhāyati. Bhadro hi, saddha, assājānīyo yathā iṇaṃ yathā bandhaṃ yathā jāniṃ yathā kaliṃ evaṃ patodassa ajjhoharaṇaṃ samanupassati. Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati… na thinamiddhapariyuṭṭhitena cetasā viharati… na uddhaccakukkuccapariyuṭṭhitena cetasā viharati… na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ sa-indā devā sabrahmakā sapajāpatikā ārakāva namassanti–
  “Namo te purisājañña, namo te purisuttama;
  Yassa te nābhijānāma, yampi nissāya jhāyasī”ti.
   Evaṃ vutte āyasmā saddho bhagavantaṃ etadavoca– “kathaṃ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṃ jhāyiñca pana, bhante, bhadraṃ purisājānīyaṃ sa-indā devā sabrahmakā sapajāpatikā ārakāva namassanti–
  “Namo te purisājañña, namo te purisuttama;
  Yassa te nābhijānāma, yampi nissāya jhāyasī”ti.
   “Idha, saddha, bhadrassa purisājānīyassa pathaviyaṃ pathavisaññā vibhūtā hoti, āpasmiṃ āposaññā vibhūtā hoti, tejasmiṃ tejosaññā vibhūtā hoti, vāyasmiṃ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi saññā vibhūtā hoti. Evaṃ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati …pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ sa-indā devā sabrahmakā sapajāpatikā ārakāva namassanti–
  “Namo te purisājañña, namo te purisuttama;
  Yassa te nābhijānāma, yampi nissāya jhāyasī”ti. Navamaṃ.
漢巴經文比對(莊春江作):
  「真實禪(SA.926)」,南傳作「修駿馬禪」(Ājānīyajhāyitaṃ),菩提比丘長老英譯為「如駿馬般作默想」(meditate like a thoroughbred)。
  「習強良禪(SA.926)」,南傳作「修未調馬禪」(khaḷuṅkajhāyitaṃ),菩提比丘長老英譯為「如野馬般作默想」([meditate] like a wild colt)。
  「諸天主、伊濕波羅、波闍波提(SA.926);釋提桓因、三十三天、及諸梵眾(GA)」,南傳作「帝釋天、梵天與生主神」(sa-indā devā sabrahmakā sapajāpatikā),菩提比丘長老英譯為「因陀羅、梵天、波闍波提」(Indra, Brahmā and pajāpati)。「波闍波提」,別譯雜阿含經另作「世界根本主」,《初期大乘佛教之起源與開展》:「天主Indra是帝釋天,伊溼波羅Īśvara是自在天(梵天異名),波闍波提prajāpati是生主」(p.280)。
  「思慮」(jhāyati,另譯為「靜慮;修禪;禪思」),菩提比丘長老英譯為「他默想」(He meditates)。按:「思慮」(jhāyati)與「修禪(默想)」(jhāyati)在這裡形成對稱的雙關語,《滿足希求》這裡以「思慮」(cinteti)解說,今準此譯。
  「歹運」(kaliṃ),菩提比丘長老英譯為「損失」(a loss)。
  「即使那樣,他修禪」(jhāyati ca pana),菩提比丘長老英譯為「且他還默想」(and yet he meditates)。按:《滿足希求》說,「不依止地修禪」是以沒有等至樂的欲求(samāpattisukhanikantiyā)修禪,「即使那樣,他修禪」是以涅槃為所緣證果的修禪(nibbānārammaṇāya phalasamāpattiyā jhāyati)。