經號:   
   (SN.35.116 更新)
相應部35相應116經/世間邊之行經(處相應/處篇/修多羅)(莊春江譯)[SA.234]
  「比丘們!我說:『世界之邊不以行走能被知道、能被看見、能被到達。』比丘們!而且我說:不到達世界之邊後,沒有苦的作結束。」[SN.2.26]
  世尊說這個後,從座位起來後進入住處。
  那時,世尊離去不久,那些比丘這麼想:
  「學友們!世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!我說:「世界之邊不以行走能被知道、能被看見、能被到達。」比丘們!而且我說:不到達世界之邊後,沒有苦的作結束。』誰能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理呢?」
  那時,那些比丘這麼想:
  「這位尊者阿難正是大師稱讚者,以及有智的同梵行者們的尊重者,尊者阿難能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理,讓我們去見尊者阿難。抵達後,詢問尊者阿難這個義理。」
  那時,那些比丘去見尊者阿難。抵達後,與尊者阿難互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的那些比丘對尊者阿難說這個:
  「阿難學友!世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!我說:「世界之邊不以行走能被知道、能被看見、能被到達。」比丘們!而且我說:不到達世界之邊後,沒有苦的作結束。』學友!世尊離去不久,我們這麼想:『學友們!世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:「比丘們!我說:『世界之邊不以行走能被知道、能被看見、能被到達。』比丘們!而且我說:不到達世界之邊後,沒有苦的作結束。」誰能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理呢?』學友!我們這麼想:『這位尊者阿難正是大師稱讚者,以及有智的同梵行者們的尊重者,尊者阿難能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理,讓我們去見尊者阿難。抵達後,詢問尊者阿難這個義理。』請尊者阿難解析。」
  「學友們!猶如欲求心材,找尋心材,遍求心材的男子,當走到有心材住立的大樹時,就越過根,越過樹幹後,想在枝葉中心材應該被遍求,尊者們就像這樣,在大師面前越過世尊後,你們想這個義理我們應該被詢問。學友們!因為,那位世尊是知者,他知道、是見者,他看見、是眼已生者智已生者法已生者梵已生者、解說者、宣說者、義理的引導者、不死的施與者、法主如來。而那正是為了這個的時機:你們正應該詢問世尊這個義理,世尊會為你們解說,你們應該依那樣憶持。」
  「阿難學友!確實,那位世尊是知者,他知道、是見者,他看見、是眼已生者、智已生者、法已生者、梵已生者、解說者、宣說者、義理的引導者、不死的施與者、法主、如來。而那正是為了這個的時機:我們正應該詢問世尊這個義理,世尊會為我們解說,我們應該依那樣憶持。但,尊者阿難正是大師稱讚者,以及有智的同梵行者們的尊重者,尊者阿難能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理,請尊者阿難不辭麻煩地解析。」
  「學友們!那樣的話,請你們聽!請你們好好作意!我將說了。」
  「是的,學友!」那些比丘們回答尊者阿難。
  尊者阿難說這個:
  「學友們!凡世尊為你們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!我說:『世界之邊不以行走能被知道、能被看見、能被到達。』比丘們!而且我說:不到達世界之邊後,沒有苦的作結束。』學友們!我詳細了知這世尊簡要地誦說這個總說,未被詳細地解析義理:
  學友們!凡以之為世間中之世間想者、世間思考者,這被稱為聖者之律中的世間。學友們!而以什麼為世間中之世間想想者、世間思考者呢?學友們!以眼為世間中之世間想者、世間思考者。學友們!以耳……學友們!以鼻……學友們!以舌為世間中之世間想者、世間思考者。學友們!以身……學友們!以意為世間中之世間想者、世間思考者。學友們!凡以之為世間中之世間想者、世間思考者,這被稱為聖者之律中的世間。
  學友們!世尊為你們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!我說不以行走世間的邊能被知道、能被看見、能被到達。比丘們!而且我說:不到達世界之邊後,沒有苦的作結束。』我這樣詳細了知這世尊簡要地誦說這個總說,未被詳細地解析義理。尊者們!還有,如果(當)希望時,你們就去見世尊後應該詢問這個義理,世尊為你們解說,你們應該依那樣憶持。」
  「是的,學友!」那些比丘回答尊者阿難後,從座位起來後去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐下的那些比丘對世尊說這個:
  「大德!世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!我說:「世界之邊不以行走能被知道、能被看見、能被到達。」比丘們!而且我說:不到達世界之邊後,沒有苦的作結束。』大德!世尊離去不久,我們這麼想:『學友們!這裡,世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:「比丘們!我說:『世界之邊不以行走能被知道、能被看見、能被到達。』比丘們!而且我說:不到達世界之邊後,沒有苦的作結束。」誰能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理呢?』大德!我們這麼想:『這位尊者阿難正是大師稱讚者,以及有智的同梵行者們的尊重者,尊者阿難能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理,讓我們去見尊者阿難。抵達後,詢問尊者阿難這個義理。』大德!那時,我們去見尊者阿難。抵達後,我們詢問尊者阿難這個義理。
  大德!以這些方式(行相)、以這些語詞、以這些文句被尊者阿難為那個我們析這個義理。」
  「比丘們!阿難是賢智者;比丘們!阿難是大智慧者。比丘們!如果你們也詢問我這個義理,我也同樣地解說它,正如被阿難解說它那樣,這就是這個的義理,你們應該這樣憶持它。」
SN.35.116/(3). Lokantagamanasuttaṃ
   116. “Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī”ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi– “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?
   Atha kho tesaṃ bhikkhūnaṃ etadahosi– “ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti.
   Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ–
   “Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti Tesaṃ no, āvuso, amhākaṃ etadahosi– ‘ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando”ti.
   “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati– cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti.
   “Addhāvuso ānanda, bhagavā jānaṃ jānāti, passaṃ passati– cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ karitvā”ti.
   “Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca–
   “Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī– ayaṃ vuccati ariyassa vinaye loko. Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī? Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Sotena kho, āvuso… ghānena kho, āvuso… jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī Kāyena kho, āvuso… manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī– ayaṃ vuccati ariyassa vinaye loko. Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
   “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ–
   “Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, bhante, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
   “Paṇḍito bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho, evañca naṃ dhāreyyāthā”ti. Tatiyaṃ.
漢巴經文比對(莊春江作):