Samyuktagama (Sanskrit fragments) 230.6-10

230.6

時，有比丘名三彌離提，往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！所謂世間者，云何名世間？」

At that time there was a bhikṣu named Samṛddhi who went to the Buddha's dwelling, bowed down with his head at the Buddha's feet, stepped back to sit to one side, and addressed the Buddha, saying: "Bhagavat! As to what is called 'the world', how is it called 'the world'?"

There was then a monk named Samṛddhi who went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. He said to the Buddha, “Bhagavān, there’s what’s called ‘the world’ (2.123) … ‘a sentient being’ (2.124) … ‘Māra’ (2.125). What is it that’s called ‘the world’ … ‘a sentient being’ … ‘Māra’?”

230.7

佛告三彌離提：「謂眼、色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂。耳、鼻、舌、身、意、法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，是名世間。所以者何？六入處集則觸集，如是乃至純大苦聚集。

The Buddha told Samṛddhi: "The eye, rūpa, eye-consciousness, eye-contact, and the vedanā arising conditioned by eye-contact, internally felt as painful, pleasant, or neither-painful-nor-pleasant; the ear, nose, tongue, body, mind, dharmas, mind-consciousness, mind-contact, and the vedanā arising conditioned by mind-contact, internally felt as painful, pleasant, or neither-painful-nor-pleasant—this is called the world. Why is that? With the arising of the six sense-bases there is the arising of contact, and so on up to the arising of this entire mass of great duḥkha.

The Buddha told Samṛddhi, “It refers to the eye, form, visual consciousness, visual contact, feelings that dependently arise from visual contact, and inner experiences that are painful, pleasant, or neither painful nor pleasant. It refers to the ear … nose … tongue … body … mind, notions, cognitive consciousness, cognitive contact, and feelings that dependently arise from cognitive contact, and inner experiences that are painful, pleasant, or neither painful nor pleasant. This is called ‘the world’ … ‘a sentient being’ … ‘Māra.’ Why is that? The six sense fields form, and then contact forms … The whole mass of suffering forms.

230.8

「三彌離提！若無彼眼、無色、無眼識、無眼觸、無眼觸因緣生受，內覺若苦、若樂、不苦不樂；無耳、鼻、舌、身、意、法、意識、意觸、意觸因緣生受，內覺若苦、若樂、若不苦不樂者，則無世間，亦不施設世間。所以者何？六入處滅則觸滅，如是乃至純大苦聚滅故。」

"Samṛddhi! If there were no eye, no rūpa, no eye-consciousness, no eye-contact, no vedanā arising conditioned by eye-contact, internally felt as painful, pleasant, or neither-painful-nor-pleasant; if there were no ear, nose, tongue, body, mind, dharmas, mind-consciousness, mind-contact, and no vedanā arising conditioned by mind-contact, internally felt as painful, pleasant, or neither-painful-nor-pleasant, then there would be no world, nor would a world be designated. Why is that? Because with the cessation of the six sense-bases there is the cessation of contact, and so on up to the cessation of this entire mass of great duḥkha."

“Samṛddhi, suppose there’s no eye, no form, no visual consciousness, no visual contact, no feelings that dependently arise from visual contact, and no inner experiences that are painful, pleasant, or neither painful nor pleasant. There’s no ear … nose … tongue … mind, notions, cognitive consciousness, cognitive contact, feelings that dependently arise from cognitive contact, or inner experiences that are painful, pleasant, or neither painful nor pleasant. Then, there’s no world … no sentient being … no Māra, nor what’s supposed to be the world … a sentient being … Māra. Why is that? When the six sense fields cease, then contact ceases … The whole mass of suffering ceases.”

230.9

佛說此經已，諸比丘聞佛所說，歡喜奉行。

When the Buddha had spoken this sūtra, the bhikṣus, having heard what the Buddha said, rejoiced and received it with respect.

After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved.

230.10

如世間。如是眾生、如是魔，亦如是說。

As with the world, so too for sentient beings and for Māra, it is likewise spoken.