增支部11集9經/詵陀經(莊春江譯)[SA.926]
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
問訊後,在一旁坐下。世尊對在一旁坐下的尊者詵陀說這個:
「詵陀!請你
駿馬修禪地修禪,不要
未調馬修禪地!而怎樣是未調馬修禪地?詵陀!被綁在木槽處的
未調馬思慮:『牧草!牧草!』那是什麼原因?詵陀!因為被綁在木槽處的未調馬不這麼想:『今天馴馬師將對我作什麼懲治呢?我對他作什麼反應?』被綁在木槽處的牠思慮:『牧草!牧草!』同樣的,詵陀!某一類到
林野的,及到樹下的,及到空屋的未調人(男子)以被欲貪纏縛的、以被欲貪征服的心而住,以及對已生起的欲貪不如實知道出離。他內在就作欲貪後,思慮、強思慮、以種種思慮、
從那裡扔下後思慮;以被惡意纏縛的……心而住……以被惛沈睡眠所纏縛的……心而住……以被掉舉後悔所纏縛的……心而住……以被疑所纏縛的、以被疑征服的心而住,以及對已生起的疑不如實知道出離。他內在就作疑後,思慮、強思慮、以種種思慮、從那裡扔下後思慮。他依止地修禪,也依止水修禪,也依止火修禪,也依止風修禪,也依止虛空無邊處修禪,也止識無邊處修禪,也依止無所有處修禪,也依止非想非非想處修禪,也依止這個世間修禪,也依止其他世間修禪,又,凡這個所見、所聞、所覺、所識、所得、所遍求、
被意所隨行,也依止那個修禪,詵陀!這樣是未調人修禪地。
詵陀!而怎樣是駿馬修禪地?詵陀!被綁在木槽處的賢駿馬不思慮:『牧草!牧草!』那是什麼原因?詵陀!因為被綁在木槽處的賢駿馬這麼想:『今天馴馬師將對我作什麼懲治呢?我應該作什麼反應?』被綁在木槽處的牠不思慮:『牧草!牧草!』詵陀!賢駿馬看這樣挨鞭子(鞭子的吞下)如負債、如縛刑、如沒收、如歹運(不幸運的骰子)。同樣的,詵陀!到林野的,及到樹下的,及到空屋的
賢駿人以不被欲貪纏縛的、以不被欲貪征服的心而住,以及對已生起的欲貪如實知道出離;以不被惡意纏縛的……心而住……以不被惛沈睡眠所纏縛的……心而住……以不被掉舉後悔所纏縛的……心而住……以不被疑所纏縛的、以不被疑征服的心而住,以及對已生起的疑如實知道出離。他既不依止地修禪,也不依止水修禪,也不依止火修禪,也不依止風修禪,也不依止虛空無邊處修禪,也不依止識無邊處修禪,也不依止無所有處修禪,也不依止非想非非想處修禪,也不依止這個世間修禪,也不依止其他世間修禪,這裡,又,凡這個依止所見、所聞、所覺、所識、所得、所遍求、被意所隨行,也不依止那個修禪,而且也修禪。詵陀!還有,對這樣禪修的賢駿人,包括帝釋天的,包括梵天的,包括
生主神的,都遠遠地禮敬:
『賢駿人!對你的禮敬,最上人!對你的禮敬,
我們不自證凡你的,及凡依止後你修禪。』」[SN.22.79]
在這麼說時,尊者詵陀對世尊說這個:「
大德!那麼,怎樣禪修的賢駿人既不依止地修禪,也不依止水修禪,也不依止火修禪,也不依止風修禪,也不依止虛空無邊處修禪,也不依止識無邊處修禪,也不依止無所有處修禪,也不依止非想非非想處修禪,也不依止這個世間修禪,也不依止其他世間修禪,又,凡這個依止所見、所聞、所覺、所識、所得、所遍求、被意所隨行,也不依止那個修禪,而且也修禪?大德!還有,怎樣禪修的賢駿人,包括帝釋天的,包括梵天的,包括生主神的,都遠遠地禮敬:
『賢駿人!對你的禮敬,最上人!對你的禮敬,
我們不自證凡你的,及凡依止後你修禪。』」
「詵陀!這裡,對賢駿人,關於地,地想成為不存在的;關於水,水想成為不存在的;關於火,火想成為不存在的;關於風,風想成為不存在的;關於虛空無邊處,虛空無邊處想成為不存在的;關於識無邊處,識無邊處想成為不存在的;關於無所有處,無所有處想成為不存在的;關於非想非非想處,非想非非想處想成為不存在的;關於這個世間,這個世間想成為不存在的;關於其他世間,其他世間想成為不存在的;又,凡這個所見、所聞、所覺、所識、所得、所遍求、被意所隨行,在那裡想也成為不存在的。詵陀!這樣,禪修的賢駿人既不依止地修禪……(中略)凡這個依止所見、所聞、所覺、所識、所得、所遍求、被意所隨行,也不依止那個修禪,而且也修禪。詵陀!還有,這樣禪修的賢駿人,包括帝釋天的,包括梵天的,包括生主神的,都遠遠地禮敬:
『賢駿人!對你的禮敬,最上人!對你的禮敬,
我們不自證凡你的,及凡依止後你修禪。』」
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.