本經與巴利聖典《增支部》第11篇第9經的《詵陀經》(《Saddhasuttaṃ》)內容完全相同。本篇是世尊以優劣不同的兩種馬為喻，說明正定與邪定之別，並提醒我們禪修時應注意的心態與技巧，重點在於欲貪及五蓋為障，應以「非得非求」、「非隨覺」、「非隨觀」的態度而修禪。

選譯自《雜阿含經》第九二六篇

喬正一白話譯於西元二○○五年三月五日八關齋戒日

    我是這樣聽說的：

    有一次，佛陀住在那梨聚落深谷的精舍裏，當時，世尊是這樣子對詵陀迦旃延尊者說的：「應當要修習真實禪，不應去修習強良禪。」

    「什麼是強良禪？就好比一匹被繫於槽櫪上的強良馬，不去反省什麼是應該做的，什麼是不該做的，而只是一昧貪想榖草。同理，修行同時若被貪欲的煩惱多所纏縛，以貪欲不淨心來思惟禪修，對於出離的解脫之道卻又不能如實的掌握要領，只是一昧隨著貪欲的纏縛求取正定，心猿意馬，常馳騁散亂，就是強良禪；同樣以瞋恚、睡眠、掉悔、疑等其餘四蓋勤修禪定，卻又不能正確地認識出離解脫之道，這種以疑蓋【五蓋】等心思惟禪修，希求正定的修行方式，都是強良禪，一如緣木求魚。」

    「詵陀，什麼又是真實禪？就好比一匹真生馬，雖被繫於槽櫪之上，但心裏不會一直貪求水草，它會很盡責地反省該如何才能把車駕駛好一類的事。同樣，修行時能不被貪欲的煩惱多所纏縛，不以貪欲不淨心思惟禪修，對於出離的解脫之道又能如實的掌握要領，不會一昧隨著貪欲的纏縛求取正定，也不會以瞋恚、睡眠、掉悔、疑等勤修禪定，心常導向出離解脫，這種不以疑蓋【五蓋】等希求正定的修行方式，都是真實禪。」

    「此外，詵陀，禪修時注意不依於『地』而修禪，不依於水、火、風、空、識、無所有、非想非非想而修禪。不依於此世，也不依於他世。不依日、月、見、聞、覺、識。應以非得非求、非隨覺、非隨觀而修禪。」

    這時有一位名叫跋迦利的尊者站在佛陀的身後，執著扇替佛搧風驅熱。他聽不太懂佛陀後段的說法，心生不解地問道：「世尊，我聽不太懂您後段的說明，可否請您進一步為我解釋？」

    而此時在一旁聽法的諸天善神也都希望佛陀能進一步作說明，於是對佛陀恭敬地合掌頂禮，並誦了一段勸請佛陀說法的偈語：

「南無大士夫　　南無士之上

    以我不能知　　依何而禪定」

    佛陀便對跋迦利說：「比丘於禪修時，應先調伏心意，切莫貪求、攀緣、執著、依戀於地、水、火、風、空、識、無所有、非想非非想等所緣境而修禪，不依戀於此世，也不貪求於來世，更不去貪執於日、月、知見、觀念、感受、覺知等所緣境。」

    「跋迦利，比丘若能以無所得、無所求的心態去修禪，不論禪修時所觀注的對象【註：觀】為何，也不論因此生起的覺受或境界【註：覺】為何，都不心生貪戀或隨之起舞，就是不依地、水、火、風….，乃至不依覺、觀而修禪。」

    當佛陀解釋完後，詵陀迦旃延尊者竟因此遠塵離垢，得法眼淨，獲證初果；而跋迦利尊者也因此不起諸漏【註：煩惱】，心得解脫，獲證阿羅漢果。在場聽法的比丘及諸天善神都心生法喜，且樂於依法奉行。

 　

（九二六）如是我聞。一時。佛住那梨聚落深谷

精舍。爾時。世尊告詵陀迦旃延。當修真

實禪。莫習強良禪。如強良馬。繫槽櫪上。

彼馬不念。我所應作．所不應作。但念穀

草。如是。丈夫於貪欲纏多所修習故。彼

以貪欲心思惟。於出離道不如實知。心

常馳騁。隨貪欲纏而求正受。瞋恚．睡眠．掉悔．

疑多修習故。於出離道不如實知。以疑蓋

心思惟。以求正受。詵陀。若真生馬繫槽櫪

上。不念水草。但作是念。駕乘之事。如是。丈

夫不念貪欲纏。住於出離如實知。不以貪

欲纏而求正受。亦不瞋恚．睡眠．掉悔．疑纏。

多住於出離。瞋恚．睡眠．掉悔．疑纏如實知。不

以疑纏而求正受。如是。詵陀。比丘如是禪

者。不依地修禪。不依水．火．風．空．識．無所有．

非想非非想而修禪。不依此世．不依他

世。非日．月。非見．聞．覺．識。非得非求。非隨

覺。非隨觀而修禪。詵陀。比丘如是修禪

者。諸天主．伊濕波羅．波闍波提恭敬合掌。稽

首作禮而說偈言

　南無大士夫　　南無士之上

　以我不能知　　依何而禪定

爾時。有尊者跋迦利住於佛後。執扇扇

佛。時。跋迦利白佛言。世尊。若比丘云何入

禪。而不依地．水．火．風。乃至覺觀。而修禪定。

云何比丘禪。諸天主．伊濕波羅．波闍波提合

掌恭敬。稽首作禮而說偈言

　南無大士夫　　南無士之上

　以我不能知　　依何而禪定

佛告跋迦利。比丘於地想能伏地想。於水．

火．風想．無量空入處想．識入處想．無所有入

處．非想非非想入處想。此世他世。日．月．見．聞．

覺．識。若得若求。若覺若觀。悉伏彼想。跋迦

利。比丘如是禪者。不依地．水．火．風。乃至不

依覺．觀而修禪。

佛說此經時。詵陀迦旃延比丘遠塵離垢。

得法眼淨。跋迦利比丘不起諸漏。心得解

脫。佛說此經已。跋迦利比丘聞佛所說。歡

喜奉行

　

巴利語經文
　

AN.11.9(另版AN.11.10)/ 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.