目次Contents
雜阿含經Saṃyukta ĀgamaSaṃyukta Āgama
篇 · 五取蘊相應（六卷 · 159 經 · v1.0）Section · Connected Discourses on the Five Aggregates of Clinging (six fascicles · 159 discourses · v1.0)
篇 · 六處相應（五卷 · 131 經 · v1.0 · 2026-10-15）Section · Connected Discourses on the Six Sense Bases (five fascicles · 131 discourses · v1.0 · 2026-10-15)
篇 · 緣起食諦界相應（四卷 · 133 經 · v1.0 · 2026-10-17）Section · Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements (four fascicles · 133 discourses · v1.0 · 2026-10-17)
篇 · 受相應（一卷 · 35 經 · v1.0 · 2026-10-18）Section · Connected Discourses on Feeling (one fascicle · 35 discourses · v1.0 · 2026-10-18)
篇 · 道品（六卷 · 249 經 · v1.0 · 2026-10-20）Section · Connected Discourses on the Path (six fascicles · 249 discourses · v1.0 · 2026-10-20)
篇 · 弟子所說（四卷 · 86 經 · v1.0 · 2026-10-20）Section · Connected Discourses Spoken by the Disciples (four fascicles · 86 discourses · v1.0 · 2026-10-20)
《雜阿含經》不是一本從頭讀到尾的書。它是一千三百多篇短經，依所說的事相聚成篇，篇裡的經一篇篇排著，像一串念珠：每一顆都差不多，每一顆都不同。
本編從五取蘊相應起。卷第一三十二經只說一件事——色、受、想、行、識這五樣東西，是無常的、是苦的、是空的、不是我。三十二經說法不同：有的從「當觀」說，有的從「不知」說；有的說三世，有的說因緣；有的說味、患、離；有的只是一位比丘來求一句話，世尊給他一句，他拿去用在五樣東西上，然後走了，然後證了。到卷末，說法的不是佛，是舍利弗，而且他教人先問；問到最後，聽的人自己把答案說出來。
這一卷教人怎麼讀整部雜阿含：不要怕重複。反覆不是冗，是誦本的體；相鄰的經之間常只換一個詞，是因為被縛的人縛處各不相同，所以同一條路要從每一個門口再說一遍。讀的時候，找換掉的那個詞。找到了，這一經就讀完了；一經一經找下來，一卷就讀完了。
本編以大正藏為底本，不採會編、不依巴利相應部重排；篇之分合依瑜伽師地論攝事分所自標，以攝事分為鏡。有疑的地方寫在開放題裡，不寫成判語。先讀一卷，不先讀全藏。
The Saṃyukta Āgama is not a book to be read from the first page to the last. It is more than thirteen hundred short discourses, grouped into sections by what they speak of, and within each section the discourses sit in a row like beads on a string: each one nearly the same, each one different.
This edition begins with the Connected Discourses on the Five Aggregates of Clinging. The thirty-two discourses of Fascicle 1 say one thing only: that these five, form, feeling, perception, formations, and consciousness, are impermanent, are suffering, are empty, and are not self. The thirty-two say it differently. Some speak from “contemplate,” some from “not knowing”; some speak of the three times, some of causes and conditions; some of gratification, danger, and escape; in some a single bhikṣu comes to ask for one sentence, the World-Honored One gives him one, he applies it to the five and goes away, and then he realises. By the end of the fascicle the one who teaches is not the Buddha but Śāriputra, and his way of teaching is to ask first; at the last question the listener says the answer himself.
This fascicle teaches how to read the whole Saṃyukta Āgama: do not fear repetition. Repetition is not redundancy; it is the form of a recited text. Between neighbouring discourses often only one word changes, because the people who are bound are bound in different places, so the same road has to be spoken again from every doorway. As you read, look for the word that changed. When you have found it, you have read that discourse; discourse by discourse, you have read the fascicle.
This edition takes the Taishō canon as its base text, follows neither the modern recompilations nor the order of the Pali Saṃyutta, divides the sections as the Compendium of Topics in the Yogācārabhūmi itself marks them, and takes that treatise as its mirror. Doubts are written down as open questions, not as verdicts. Read one fascicle first, not the whole canon.
一、本經與底本範圍
《雜阿含經》，大正藏第二冊第九十九號，五十卷，宋天竺三藏求那跋陀羅譯。本編以此漢文流為唯一底本，卷次照底本，不採會編本，不依巴利相應部重排。首卷題「雜阿含經卷第一」〔T02 0001a03〕，署「宋天竺三藏求那跋陀羅譯」〔T02 0001a05〕，自經一至經三十二，凡三十二經，八千六百二十七字；其間結集者所立之攝頌四首，各隨所攝諸經之後。大正藏於本卷附校記五十六條，校注一百三十八條，其中二十七條為巴利相應部座標；本編於考據第九、第十目逐條實錄。
二、篇、卷、經
本編以「相應」為篇，以卷為單元，以經為分節。篇之分合不自立，依《瑜伽師地論》攝事分契經事所自標之七分；首篇名『五取蘊相應』，卷第一在其中。卷之歸篇有疑者誌於開放題，不強判。每經之序號照底本之（N）；白話一經一段，段首標經序與首句；長經依問答回合分段。
三、一卷三十二經所說
這一卷只說一件事：色、受、想、行、識五受陰無常、苦、空、非我。三十二經從不同的門說進去——「當觀色無常」〔T02 0001a07〕是第一門；「正思惟」〔T02 0001a17〕、「不知、不明、不斷、不離欲」、三世、因緣、味患離、心解脫、多聞法師等名目，各是一門；卷末三經由舍利弗答長者子輸屢那，不是佛說。義疏依這一卷的推進分節，心要另起一線。反覆不是冗，是誦本之體。
四、鏡與古疏
本經在所查漢藏範圍內無逐文古疏，本編誠實記零，不代擬。逐文之鏡取《瑜伽師地論》攝事分契經事（卷八十五至九十八），因其自標所攝之經，於五取蘊相應有本母可對；考據第十目錄其本母與所攝。別譯《別譯雜阿含經》唯作校勘證人，卷一無對應經者如實記無。巴利相應部座標唯錄大正校注所載，巴利文不入正文。
五、守住的界線
底本之字不改；異讀並錄不判；逐字引文用雙角引號並附頁錨，今語提挈用單角引號；義疏正文不以論名為主語，攝事分歸末節承衍；心要只引經之逐字；不引現代學者，不引現代英譯與巴利學之成形；梵形唯依古德所傳。存疑入開放題，不入讀者面為判語。
I. The Sūtra and the Scope of the Base Text
The Saṃyukta Āgama, Taishō volume 2, number 99, in fifty fascicles, was translated into Chinese by Guṇabhadra, Tripiṭaka master from India, under the Song. This edition takes that Chinese text as its only base, keeps the fascicles as the base text has them, and follows neither the modern recompilations nor the order of the Pali Saṃyutta. The first fascicle is headed “Saṃyukta Āgama, Fascicle 1” and signed “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”; it runs from the first discourse to the thirty-second, thirty-two discourses in all, and among them stand four summary verses set by the compilers, each after the discourses it gathers. The Taishō edition attaches to this fascicle fifty-six collation entries and one hundred and thirty-eight notes, twenty-seven of them Saṃyutta coordinates; this edition records them one by one in the ninth and tenth topics of the Apparatus.
II. Section, Fascicle, Discourse
This edition takes the “connected” grouping as the section, the fascicle as the unit, and the discourse as the subdivision. The sections are not drawn by the translator; they follow the seven divisions that the Compendium of Topics in the Yogācārabhūmi itself marks within its Topics of the Sūtras. The first section is the Connected Discourses on the Five Aggregates of Clinging, and Fascicle 1 falls within it. Where a fascicle’s assignment is in doubt, the doubt is recorded in the open questions and not forced. Each discourse keeps the base text’s number; the Plain Reading gives one discourse one paragraph, headed by its number and first sentence, and a long discourse is divided by its rounds of question and answer.
III. What the Thirty-Two Discourses Say
This fascicle says one thing: that the five aggregates of clinging, form, feeling, perception, formations, and consciousness, are impermanent, suffering, empty, and not self. The thirty-two discourses enter by different doors. “Contemplate form as impermanent” is the first door; “right reflection,” “not knowing, not understanding, not abandoning, not free from desire,” the three times, causes and conditions, gratification, danger, and escape, liberation of mind, and the definitions of much learning and the teacher of the Dharma are each another. The last three are answered by Śāriputra to Śroṇa, a householder’s son, and are not the Buddha’s words. The Exposition is sectioned by the fascicle’s own progression; the Essentials opens a separate line. Repetition is not redundancy; it is the form of a recited text.
IV. Mirror and Old Commentaries
Within the Chinese canon as searched, this sūtra has no running old commentary; this edition records that honestly and invents none. The running mirror is the Topics of the Sūtras in the Compendium of Topics of the Yogācārabhūmi, fascicles 85 to 98, because it itself marks the discourses it gathers and has a mātṛkā to set against the Connected Discourses on the Five Aggregates of Clinging; the tenth topic of the Apparatus records that mātṛkā and what it gathers. The alternate translation, the Bieyi Za Ahan Jing, serves only as a witness for collation, and where Fascicle 1 has no parallel in it that is recorded as such. Saṃyutta coordinates are recorded only as the Taishō notes give them; Pali does not enter the body.
V. The Lines Held
The words of the base text are not altered; variant readings are recorded side by side without adjudication; verbatim quotation stands in double corner brackets with its locus, and present-day paraphrase in single corner brackets; the body of the Exposition does not take a treatise as its subject, and the Compendium of Topics is gathered in the final section, Carrying Forward; the Essentials quotes only the discourse verbatim; no modern scholars, no modern English translations, and no forms from Pali scholarship are cited; Sanskrit forms follow only what the old masters transmitted. Doubts go into the open questions and do not appear as verdicts on the reader’s page.
讀法How to read
一、先讀一卷，不先讀全藏
《雜阿含經》五十卷一千三百餘經，初讀者最常見的困難不是難懂，而是『一直在重複』。本編的建議是：先讀完一卷，讀到能說出這一卷三十幾經為什麼要反覆說同一件事，再往下一卷去。卷一三十二經，只說五取蘊一件事，是最好的入口。
二、五層怎麼配著讀
第一遍讀白話，一經一段，段首的 〔N·首句〕 讓你知道這是第幾經、從哪一句起。遇到「如是受、想、行、識」而覺得缺了什麼，回原典看一眼：底本就是這樣省的，經本來就是誦本。第二遍讀義疏，它不逐經講，而是依一卷的推進分節，說經與經之間在換什麼字、進一步在哪裡。考據十目留給要查的人：一句出於哪部論、一個名相古德怎麼釋、校記裡有什麼異讀、巴利相應部的座標在哪裡（唯錄大正校注）。心要最短，另起一線，可以最先讀、也可以最後讀。
三、經序、攝頌與頁錨
經序（N）是底本所有，本編照錄；每隔若干經有一首攝頌，是結集者把前面幾經的要目串成四句以便誦持，本編獨立成行，白話作 〔攝頌·經a–b〕。頁錨〔T02 0001a06〕是大正藏之頁、欄、行，所有逐字引文皆可據以回查底本。
四、什麼不在這裡
本編不依巴利相應部重排、不作會編、不替經補對照表、不用巴利文寫正文。這不是不重視，而是守一條界：這裡譯的是漢譯《雜阿含經》這一本書，不是另一本。有疑的地方寫在開放題裡，不寫成讀者面的判語。
五、讀完一卷之後
讀完卷一，試著只用一句話說出三十二經的推進。能說出來，就可以往卷二去；說不出來，回到義疏末節與心要再讀一遍。
I. Read One Fascicle First, Not the Whole Canon
The Saṃyukta Āgama runs to fifty fascicles and more than thirteen hundred discourses, and the commonest difficulty for a first reader is not that it is hard but that “it keeps repeating.” This edition’s advice is: finish one fascicle, read it until you can say why its thirty-odd discourses keep saying the same thing, and only then go on to the next. Fascicle 1, thirty-two discourses on the five aggregates of clinging alone, is the best way in.
II. How to Read the Five Layers Together
On the first pass read the Plain Reading, one discourse to a paragraph; the heading 〔N · first sentence〕 tells you which discourse this is and where it begins. When you meet “and so with feeling, perception, formations, and consciousness” and feel that something is missing, glance at the Source Text: the base text abbreviates in exactly this way, because the sūtra was from the beginning a text for recitation. On the second pass read the Exposition. It does not go discourse by discourse; it is sectioned by the fascicle’s own progression and says what word changes between one discourse and the next, and where the step forward lies. The ten topics of the Apparatus are for those who want to look things up: which treatise a sentence comes from, how the old masters glossed a term, what variant readings the collation notes record, where the Saṃyutta coordinates fall (recorded only as the Taishō notes give them). The Essentials is the shortest and stands on its own line; read it first or last.
III. Discourse Numbers, Summary Verses, and Loci
The discourse numbers “(N)” belong to the base text and are kept as they stand. Every few discourses there is a summary verse, an uddāna, in which the compilers strung the key terms of the preceding discourses into four lines for recitation; this edition sets each on its own line, and the Plain Reading marks it 〔Summary verse · Discourses a–b〕. The loci 〔T02 0001a06〕 are the page, register, and line of the Taishō canon, and every verbatim quotation can be checked against the base text by them.
IV. What Is Not Here
This edition does not reorder the text by the Pali Saṃyutta, does not follow the modern recompilations, does not supply concordance tables, and does not write Pali into the body. This is not neglect but a boundary: what is translated here is the Chinese Saṃyukta Āgama, this one book, and not another. Where there is doubt it is written in the open questions, not as a verdict on the reader’s page.
V. After One Fascicle
When you have finished Fascicle 1, try to say in one sentence how the thirty-two discourses advance. If you can, go on to Fascicle 2; if you cannot, return to the last section of the Exposition and to the Essentials and read them again.
凡例Conventions
一、底本、範圍與分卷
底本為《大正新脩大藏經》T02n0099，宋求那跋陀羅譯《雜阿含經》五十卷。本編不採會編本、不依巴利相應部重排；卷次照底本，每卷為一單元。篇之分合依《瑜伽師地論》攝事分契經事所自標之七分，首篇名『五取蘊相應』，所攝諸卷見目錄；卷之歸篇有疑者誌於本編開放題，不強判。
二、經為分節
一卷之中以經為節。原典層每經（N）自成一行帶錨，經文同頁併行、換頁換行；經與經之間底本所立之攝頌（嗢拕南）另成一行。白話層一經一段，段首作 〔N·首句〕（頁錨），N 為底本經序，首句取「如是我聞」之後第一實句之起字；攝頌作 〔攝頌·經a–b〕，不計經序。長經可依問答回合分段，段首仍一經一標。
三、反覆句式
底本以「如是受、想、行、識」「亦如是說」「如是廣說」省文者，白話照省，不代經補足；一經全為省文者（如卷一第二十經）白話亦照其字。反覆非冗，是誦本之體；本編不刪、不併、不改序。
四、說者
對辯經以說者為準：佛告諸比丘者主語是世尊；比丘問佛者先錄問；舍利弗答長者子者，主語是舍利弗，非佛。白話、義疏、心要三層之主語皆從之。
五、五層分工
原典——照錄底本，保留卷題、譯者署名、經序、攝頌與頁錨。
白話——逐經對譯，覆蓋每一語義動勢。
考據——十目：九目同淨土軸諸帙，第十目『攝事分本母·SN 座標·別譯異文』。
義疏——以經為主語，依一卷之推進分節，末節『承衍』錄攝事分所攝。
心要——另起一線，不跟義疏目次，不掛論名為主語，只引經之逐字。
六、鏡與古疏
雜阿含在所查漢藏範圍內無逐文古疏，本編誠實記零，不代擬。逐文鏡取《瑜伽師地論》攝事分契經事（卷八十五至九十八），因其自標所攝之經；別譯《別譯雜阿含經》唯作校勘證人，卷一無對應經者如實記無。
七、相應部座標與巴利文
每經之巴利相應部（SN）座標唯錄大正藏校注所載，不自建對照表，不補、不改；校注未載者記無。巴利文不入正文；名相之梵形唯依古德所傳（玄奘音寫），古德未傳者存漢音不還原。
八、逐字引文與頁錨
雙角引號只放逐字引文，標點照底本；單角引號只作今語提挈。頁錨取所引首字所在之藏本行界：底本短式〔T02 0001a06〕，攝事分全式〔T30n1579 0772c15〕。
九、校勘、歧異與存疑
底本校記（宋元明等異讀）依考據第九目實錄；同一名之異寫（如迦蘭陀／伽蘭陀）並錄不判。所有存疑入本編開放題，不入讀者面為判語。
十、引據與語言
引據以經、攝事分與古德為限，不引現代學者、不引現代英譯與巴利學之成形。中文使用現代漢文與全形標點；英文姊妹本以英語自然成文。經、論、今譯三種聲音須可分辨。
十一、本編之界
本編為《雜阿含經》之選編，非全帙：依攝事分契經事所攝五篇（五取蘊相應·六處相應·緣起食諦界相應·受相應·道品）及經自標之弟子所說一篇，凡六篇二十六卷七百九十三經。篇界依經自標與論所攝，不依今人會編；卷為單元，不割卷。六篇齊於二〇二六年秋；如來所說、八眾所說諸篇不在本編。
I. Base Text, Scope, and Fascicles
The base text is Taishō T02n0099, the Saṃyukta Āgama in fifty fascicles translated by Guṇabhadra under the Song. This edition does not follow the modern recompilations and does not rearrange the text by the Pali Saṃyutta Nikāya; the fascicles follow the base text, and each fascicle is one unit. The division into sections follows the seven divisions that the Compendium of Topics in the Yogācārabhūmi itself marks out within its Topics of the Sūtras; the first section is named the Connected Discourses on the Five Aggregates of Clinging, and the fascicles it contains are listed in the contents. Where a fascicle’s assignment to a section is in doubt, the doubt is recorded in this edition’s open questions and not forced.
II. The Discourse as Section
Within a fascicle the discourse is the unit of division. In the Source Text each discourse number “(N)” stands on its own line with its locus; text on the same page runs on, and a new page begins a new line; the summary verses (uddāna) that the base text sets between discourses stand on their own lines. In the Plain Reading each discourse is one paragraph, headed 〔N · first sentence〕 with its locus, N being the base text’s discourse number and the first sentence being the opening words of the first substantive sentence after “Thus have I heard”; a summary verse is headed 〔Summary verse · Discourses a–b〕 and is not counted in the discourse sequence. A long discourse may be divided by its rounds of question and answer, each paragraph still headed by its one discourse.
III. Repeated Formulae
Where the base text abbreviates with “and so with feeling, perception, formations, and consciousness,” “is taught in the same way,” or “expanded as above,” the Plain Reading abbreviates likewise and does not fill in on the sūtra’s behalf; a discourse that is wholly abbreviated (as the twentieth discourse of Fascicle 1) is rendered in its own few words. Repetition is not redundancy but the form of a recited text; this edition neither cuts, merges, nor reorders.
IV. Speakers
In discourses of dialogue the speaker governs: where the Buddha addresses the bhikṣus the subject is the World-Honored One; where a bhikṣu asks the Buddha, the question is recorded first; where Śāriputra answers a householder’s son, the subject is Śāriputra, not the Buddha. The Plain Reading, the Exposition, and the Essentials all follow this.
V. The Five Layers
Source Text — the base text as it stands, keeping the fascicle title, the translator’s byline, the discourse numbers, the summary verses, and the loci. Plain Reading — rendered discourse by discourse, transmitting every semantic movement. Apparatus — ten topics: nine shared with the Pure Land axis, the tenth being Mātṛkā of the Compendium of Topics, Saṃyutta Coordinates, and Variants of the Alternate Translation. Exposition — speaks with the discourse as its subject, sectioned by the fascicle’s own progression, with a final section, Carrying Forward, recording what the Compendium of Topics gathers. Essentials — a separate line of entry that does not follow the Exposition’s sections, does not take a treatise as its subject, and quotes only the discourse verbatim.
VI. Mirror and Old Commentaries
Within the Chinese canon as searched, the Saṃyukta Āgama has no running old commentary; this edition records that honestly and does not invent one. The running mirror is the Topics of the Sūtras in the Compendium of Topics of the Yogācārabhūmi (fascicles 85 to 98), because it itself marks the discourses it gathers; the alternate translation, the Bieyi Za Ahan Jing, serves only as a witness for collation, and where Fascicle 1 has no parallel in it that is recorded as such.
VII. Saṃyutta Coordinates and Pali
The Saṃyutta Nikāya (SN) coordinates of each discourse are recorded only as the Taishō notes give them; no concordance is built, nothing is added or corrected, and where the notes give none, none is given. Pali does not enter the body. The Sanskrit forms of names and terms follow only what the old masters transmitted (Xuanzang’s transcriptions); where the old masters transmitted no Sanskrit form, the Chinese sound is kept and nothing is reconstructed.
VIII. Verbatim Quotation and Loci
Double corner brackets hold only verbatim quotation, with the punctuation of the base text; single corner brackets hold only the translator’s present-day paraphrase. In the English the base text’s words appear in double quotation marks. A locus is the line of the canon in which the first character of the quotation falls: the short form 〔T02 0001a06〕 for the base text, the full form 〔T30n1579 0772c15〕 for the Compendium of Topics.
IX. Collation, Divergence, and Doubt
The base text’s collation notes (variants of the Song, Yuan, Ming, and other recensions) are recorded in the ninth topic of the Apparatus; variant spellings of one name (such as 迦蘭陀 and 伽蘭陀) are recorded side by side without adjudication. All doubts go into this edition’s open questions and do not appear as verdicts on the reader’s page.
X. Sources and Language
Citation is limited to the sūtras, the Compendium of Topics, and the old masters; no modern scholars, no modern English translations, and no forms taken from Pali scholarship are cited. The Chinese uses modern written Chinese with full-width punctuation; the English sister text is written as natural English. The three voices, sūtra, treatise, and present-day rendering, must remain distinguishable.
XI. The Bounds of This Edition
This edition is a selection from the Saṃyukta Āgama, not the whole: the five sections gathered by the Topics of the Sūtras in the Compendium of Topics (the Five Aggregates of Clinging, the Six Sense Bases, Dependent Arising, Nutriment, the Truths, and the Elements, Feeling, and the Path) and the one section the sūtra itself marks as spoken by the disciples—six sections, twenty-six fascicles, seven hundred and ninety-three discourses in all. The bounds of the sections follow the sūtra’s own headings and the treatise’s gathering, not modern rearrangements; each fascicle is one unit, and no fascicle is divided. The six sections were completed in the autumn of 2026; the sections spoken by the Tathāgata and by the assemblies are not in this edition.
譯者Translator
一、漢譯者
底本署「宋天竺三藏求那跋陀羅譯」〔T02 0001a05〕。求那跋陀羅，中天竺人，劉宋時來華，於建康譯出本經五十卷；大正藏卷端署名如此，本編照錄，不另考其傳。
二、鏡與證人
本經無逐文古疏。逐文之鏡取《瑜伽師地論》攝事分契經事（卷八十五至九十八）：論自標所攝之經，立本母以攝其義，本編考據第十目錄之，義疏末節承衍錄之。《別譯雜阿含經》唯作校勘證人，卷一無對應經者如實記無。大正藏校注所載巴利相應部座標照錄為座標，不據以重排、不補、不改。這些是讀此經時可對照的古鏡與證人，不是經的注。
三、本編譯注者
釋慧鏡（Shi Huijing）譯注。白話、考據、義疏、心要四層及卷首諸篇，皆自底本與上列諸本起草；每一引文回到所引之本逐字核對，頁錨回到所引首字所在之行。一切義理之判為譯者之判，不假古德之名。
譯者 釋慧鏡。AI 於指月計畫各端之角色，總說維護於 waken.org/methodology。
I. The Chinese Translator
The base text is signed “translated by Guṇabhadra, Tripiṭaka master from India, in the Song.” Guṇabhadra, from central India, came to China under the Liu Song and translated this sūtra in fifty fascicles at Jiankang; the Taishō edition carries the attribution thus, and this edition keeps it without further inquiry into his life.
II. Mirror and Witnesses
This sūtra has no running old commentary. The running mirror is the Topics of the Sūtras in the Compendium of Topics of the Yogācārabhūmi, fascicles 85 to 98: the treatise itself marks the discourses it gathers and sets a mātṛkā over their meaning. The tenth topic of the Apparatus records it, and the final section of the Exposition, Carrying Forward, gathers it. The Bieyi Za Ahan Jing serves only as a witness for collation, and where Fascicle 1 has no parallel in it that is recorded as such. The Saṃyutta coordinates given in the Taishō notes are recorded as coordinates, not used to reorder, supplement, or correct. These are the old mirrors and witnesses one may set beside the sūtra; they are not its commentary.
III. The Translator of This Edition
Translated and annotated by Shi Huijing. The four layers, Plain Reading, Apparatus, Exposition, and Essentials, and the front matter were drafted from the base text and the works named above; every quotation was checked word by word against the text cited, and every locus against the line in which the quotation’s first character stands. Every doctrinal judgment is the translator’s own and borrows no old master’s name.
Translator · Shi Huijing. The full statement of AI's role across the 指月 project is maintained at waken.org/methodology.
書目Bibliography
一、本編底本
- 《雜阿含經》 五十卷 · 宋天竺三藏求那跋陀羅譯 · T02n0099。卷第一自
0001a03卷題至0007b16尾題；三十二經，八千六百二十七字；攝頌四首；大正校記五十六條、校注一百三十八條。卷第二自0007b19卷題至0015b04尾題；二十六經，一萬〇四百五十二字；攝頌四首；大正校記七十條、校注一百七十四條。卷第三自0015b07卷題至0022b14尾題；二十九經，九千四百一十七字；攝頌四首；大正校記六十三條、校注一百六十二條。
本編卷第一至卷第三、卷第五、卷第七、卷第十單元與所有經句頁錨皆回到此一漢文流。
二、對勘本
- 《別譯雜阿含經》 十六卷 · 失譯 · T02n0100。唯作校勘證人；卷第一至卷第三、卷第五、卷第七、卷第十諸經無對應者，如實記無。
三、承衍古鏡
- 《瑜伽師地論》攝事分契經事 · 唐玄奘譯 · T30n1579（卷八十五至九十八，
0772b12起）。自標所攝之經，立本母攝義；卷第一至卷第三、卷第五、卷第七、卷第十所對在卷八十五至八十八。本經無逐文古疏，誠實記無。
四、古德拈提與後出見證
- 本卷於所查漢藏範圍內未見古德逐句拈提；大正藏校注所載巴利相應部座標二十七條，照錄於考據第十目，不作對照表。
五、引用方式
逐字引文用雙角引號，附頁錨：底本短式〔T02 0001a06〕，攝事分全式〔T30n1579 0772c15〕。錨取所引首字所在之行。
六、取用範圍
引據以經、攝事分與古德為限。不引現代學者，不引現代英譯與巴利學之成形，不作梵形還原。
I. Base Text of This Edition
- Saṃyukta Āgama in fifty fascicles · translated by Guṇabhadra, Tripiṭaka master from India, in the Song · T02n0099. Fascicle 1 runs from the fascicle title at
0001a03to the closing title at0007b16: thirty-two discourses, four summary verses, fifty-six Taishō collation entries, and one hundred and thirty-eight notes. Fascicle 2 runs from the fascicle title at0007b19to the closing title at0015b04: twenty-six discourses, ten thousand four hundred and fifty-two Han characters, four summary verses, seventy Taishō collation entries, and one hundred and seventy-four notes. Fascicle 3 runs from the fascicle title at0015b07to the closing title at0022b14: twenty-nine discourses, nine thousand four hundred and seventeen Han characters, four summary verses, sixty-three Taishō collation entries, and one hundred and sixty-two notes.
The units for Fascicles 1 to 3, Fascicle 5, Fascicle 7 and Fascicle 10 and every locus of a sūtra sentence in this edition return to this one Chinese text.
II. Collation Witness
- Bieyi Za Ahan Jing (Alternate Translation of the Saṃyukta Āgama) in sixteen fascicles · translator unknown · T02n0100. A witness for collation only; where the discourses of Fascicles 1 to 3, Fascicle 5, Fascicle 7 and Fascicle 10 have no parallel in it, that is recorded as such.
III. Old Mirror Carried Forward
- Yogācārabhūmi, Compendium of Topics, Topics of the Sūtras · translated by Xuanzang under the Tang · T30n1579 (fascicles 85 to 98, from
0772b12). It marks the discourses it gathers and sets a mātṛkā over their meaning; the passages facing Fascicles 1 to 3, Fascicle 5, Fascicle 7 and Fascicle 10 lie in fascicles 85 to 88. The sūtra has no running old commentary, and that is recorded honestly.
IV. Old Masters’ Remarks and Later Witnesses
- No sentence-by-sentence remarks of the old masters on this fascicle were found within the Chinese canon as searched. The twenty-seven Saṃyutta coordinates given in the Taishō notes are recorded in the tenth topic of the Apparatus; no concordance is built.
V. How Citations Are Given
Verbatim quotation stands in double corner brackets with its locus: the short form 〔T02 0001a06〕 for the base text, the full form 〔T30n1579 0772c15〕 for the Compendium of Topics. The locus is the line in which the first character of the quotation stands.
VI. Scope of Sources
Citation is limited to the sūtra, the Compendium of Topics, and the old masters. No modern scholars, no modern English translations, and no forms from Pali scholarship are cited; no Sanskrit is reconstructed.
索引Indices
本索引列 22 個實文單元及每單元的完整五層連結。起訖依 T02n0099 的實際頁欄行；各單元合計 215,954 個漢字。
一、單元
| 單元 | 名 | T02n0099 起訖 | 五層 |
|---|---|---|---|
| 01 | 五取蘊相應 · 卷第一（經1–32） | 0001a03–0007b16 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 02 | 五取蘊相應 · 卷第二（經33–58） | 0007b19–0015b04 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 03 | 五取蘊相應 · 卷第三（經59–87） | 0015b07–0022b14 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 04 | 五取蘊相應 · 卷第五（經103–110） | 0029c03–0037b28 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 05 | 五取蘊相應 · 卷第七（經139–187） | 0042c12–0049a26 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 06 | 五取蘊相應 · 卷第十（經256–272） | 0064b19–0072b14 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 07 | 六處相應 · 卷第八（經188–229） | 0049b04–0056a18 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 08 | 六處相應 · 卷第九（經230–255） | 0056a21–0064b16 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 09 | 六處相應 · 卷第十一（經273–282） | 0072b17–0079a19 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 10 | 六處相應 · 卷第十三（經304–342） | 0086c20–0093b19 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 11 | 六處相應 · 卷第四十三（經1164–1177） | 0310b17–0317b17 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 12 | 緣起食諦界相應 · 卷第十二（經283–303） | 0079a22–0086c16 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 13 | 緣起食諦界相應 · 卷第十四（經343–364） | 0093b22–0100c25 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 14 | 緣起食諦界相應 · 卷第十五（經365–406） | 0101a03–0108c21 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 15 | 緣起食諦界相應 · 卷第十六（經407–454） | 0108c22–0116c06 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 16 | 受相應 · 卷第十七（經456–489·455） | 0116c08–0125a29 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 17 | 道品 · 卷第二十四（經605–639） | 0170c24–0177b09 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 18 | 道品 · 卷第二十六（經642–711） | 0182a11–0191a06 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 19 | 道品 · 卷第二十七（經712–747） | 0191a09–0198a25 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 20 | 道品 · 卷第二十八（經748–796） | 0198b02–0205b22 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 21 | 道品 · 卷第二十九（經797–829） | 0205b24–0212c25 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 22 | 道品 · 卷第三十（經830–860） | 0213a02–0219a25 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 23 | 弟子所說 · 卷第十八（經490–503） | 0126a03–0133a16 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 24 | 弟子所說 · 卷第十九（經504–536） | 0133a19–0139c10 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 25 | 弟子所說 · 卷第二十（經537–558） | 0139c13–0146b19 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 26 | 弟子所說 · 卷第二十一（經559–575） | 0146b21–0153b28 | 原典 · 白話 · 考據 · 義疏 · 心要 |
二、全帙讀路
| 範圍 | 讀路 |
|---|---|
| 五取蘊相應 卷第一 | 先白話逐經，再義疏九節，心要最後 |
| 五取蘊相應 卷第二 | 先白話逐經，再義疏十節，心要最後 |
| 五取蘊相應 卷第三 | 先白話逐經，再義疏十二節，心要最後 |
| 五取蘊相應 卷第五 | 先白話逐經（八經皆長經對話），再義疏九節，心要最後 |
| 五取蘊相應 卷第七 | 先白話逐經（四十七經多為同式短經，略說之乘數隨文讀），再義疏八節，心要最後 |
| 五取蘊相應 卷第十 | 先白話逐經（前七經為弟子問答，後十經世尊自說、經經有譬），再義疏十三節，心要最後 |
| 六處相應 卷第八 | 先白話逐經（四十二經所觀一組不變、所說之法經經換；略說之乘數隨文讀），再義疏十六節，心要最後 |
| 六處相應 卷第九 | 先白話逐經（二十六經多問答、多譬喻、偈十處；說者不止世尊，逐經認說者），再義疏十七節，心要最後 |
| 六處相應 卷第十一 | 先白話逐經（十經長經多、問答多，偈兩處；經二七六中段全屬難陀語，經二八二三人之語，逐經認說者），再義疏八節，心要最後 |
| 六處相應 卷第十三 | 先白話逐經（三十九經前長後短，偈五處；經三〇七偈說者底本不載，經三一二摩羅迦舅自廣說偈，逐經認說者；後半短經與前半長經對讀），再義疏九節，心要最後 |
| 六處相應 卷第四十三 | 先白話逐經（十四經皆長，以譬為骨，偈二處；經一一六五賓頭盧答王、經一一七六目揵連說法，逐經認說者；解譬之經先讀譬文再讀解），再義疏十節，心要最後 |
| 緣起食諦界相應 卷第十二 | 先白話逐經（二十一經無偈；前七經以譬與世尊自述為骨，經二八八舍利弗問拘絺羅答、末五經異比丘與外人來問，逐經認說者；經二九二九重逐重讀），再義疏十節，心要最後 |
| 緣起食諦界相應 卷第十四 | 先白話逐經（二十二經偈一；前半五經對談多，經三四三四人四層、經三四四六問、經三四五三默改問、經三四七須深問禪定與法住、經三五一四尊者對談世尊不在，逐經認說者；經三四六十重三法逆順各讀一遍），再義疏十一節，心要最後 |
| 緣起食諦界相應 卷第十五 | 先白話逐經（四十二經偈四；前十四經說食、後二十八經說諦；經三七二六問六答，逐答認「誰」改「何緣」；經三七九三轉十二行逐行讀；經三八〇至三八八九經同式對讀，看「當」轉「已」），再義疏十四節，心要最後 |
| 緣起食諦界相應 卷第十六 | 先白話逐經（四十八經偈二；前三十七經說諦、後十一經說界；經四〇七至四一五九經同式對讀，看所論各異而佛所答唯一；經四三五至四三七三譬對讀，看「漸次無間等，非頓無間等」；經四四二甲上土、大地土逐對讀；經四五二至四五四逐支看『非緣……但緣……』），再義疏十二節，心要最後 |
| 受相應 卷第十七 | 先白話逐經（三十五經偈十；卷首十經與卷末四五五說界，經四六六至四八九說受；經四六〇至四六三一問四答對讀；經四六五與四六六至四六八羅睺羅同一問、界與受二答對讀；經四七〇雙毒箭與四六九深嶮合讀；經四七五至四八〇觀受八句逐經看誰問；經四八三四組十二項逐項讀；經四八五先讀王與優陀夷之諍，再讀世尊一受至無量受），再義疏十六節，心要最後 |
| 道品 卷第二十四 | 先白話逐經（三十五經偈三；三十五經皆說四念處；經六〇五至六〇八名與鏈一氣讀；經六〇九集沒四處對讀結語三式；經六一一與六一三二聚對讀；經六一七羅婆與六二〇猨猴二喻合讀；經六二二先誡後說法；經六二三三問逐問看喻在何處；經六二四至六二六三經差別句對讀；經六二九至六三二四問一答；經六三六與六三七全程逐項；經六三八與六三九以舍利弗、目揵連之去收卷），再義疏十七節，心要最後 |
| 道品 卷第二十六 | 先白話逐經（七十經偈五；前十九經說根、次四十三經說力、末八經說覺支；經六四二三根以偈讀；經六四六與六四七五根配五法對讀；經六四四、六四五與六四八至六五一二果與四轉對讀；經六五二與六五三聖位之階逐名看；經六五四至六五八堂閣喻五經一氣讀；經六六一至六六三數力修力先後看；經六六四至六七二三力四力逐組看；經六七三至六八三五力與五學力一字對讀；經六八四如來與阿羅漢之別先後看，十力逐項；經六八八至七〇二七力至十力二序分讀；經七〇四至七一〇五蓋七覺支七經一式；經七一一覺支經收卷），再義疏十八節，心要最後 |
| 道品 卷第二十七 | 先白話逐經（三十六經偈一；首經承前經，餘皆說七覺分，末七經與諸想俱修；經七一三五蓋之十、七覺之十四逐項看；經七一四時與非時以火喻二用對讀；經七一五食與不食四節逐項看，經七一六、七一七內外一法對讀；經七一八至七二〇三尊者所說先後看；經七二一、七二二七寶廣略對讀，不求一寶配一支；經七二三至七二六善知識與深法一氣讀；經七二七偈以阿難之說與聽者之序讀；經七二八至七三二五經一式；經七三三與七三七漸次起對讀；經七三四至七三六與七三八至七四〇二組三果對讀；經七四一至七四七諸想俱修七經一式，經七四七附二十想逐名看），再義疏十五節，心要最後 |
| 道品 卷第二十八 | 先白話逐經（四十五經偈五；二處一句總標三經，各作一段；經七四八至七五〇日出前相、無明與明為前相、無明為根本三經一氣讀；經七五二至七五四欲、甘露、三昧三問與七五五至七五七佛問三經對讀；經七五八無母子畏看凡夫所說與佛所記之轉語；經七六一至七六七學無學、聖漏盡、八聖道之標與修與清淨鮮白六經一式；經七六八、七六九阿難二事對讀，偈以車喻道逐句看；經七七一彼岸與七九三順流逆流對讀；經七七五至七八一內外法七經一式，七八一附句八對逐項看；經七八二十一對、七八三十一義逐項看；經七八四八支一重釋與七八五二重釋逐支對讀，七八九正見二種承之；經七八六至七八八向邪向正與種喻三經一氣讀；經七九〇至七九二邪道正道以趣讀；經七九四至七九六沙門法、沙門義、沙門果收），再義疏十七節，心要最後 |
| 道品 卷第二十九 | 先白話逐經（三十二經偈五；經八一一、八一二一句總標，作一段；經七九七至八〇〇沙門法、沙門果、婆羅門法四經一氣讀；經八〇一五法與八〇二、八〇三十六行對讀，八〇三逐行看善學之詳略；經八〇四斷諸覺想與附句二果、四果、七果逐項看；經八〇五、八〇六阿梨瑟吒與罽賓那二事對讀，看勝妙過其上；經八〇七六住與八〇八學住、如來住對讀，八〇八全經無佛語；經八〇九不淨觀之後微細住看次第；經八一〇一法為門與八一三四衢道對讀，十三法逐項看；經八一四、八一五身眼不疲與正事承之；經八一六偈十二行逐句看，八一七至八一九三學三經一式；經八二〇至八二三三學與果逐項對讀，一種子道、家家、七有、五種般涅槃以等覺讀；經八二四二學與八二五、八二六學戒福利對讀，八二六九項逐項看；經八二七田夫、伏鷄與八二八驢二喻一氣讀；經八二九跋耆子收，結語在經中），再義疏十六節，心要最後 |
| 道品 卷第三十 | 先白話逐經（三十一經偈一；經八三〇迦葉氏悔過與八三一讚歎制戒對讀；經八三二三學一經獨立看；經八三三至八三七四不壞淨之果五經一氣讀，八三六四大變易與不壞淨不變對看，八三七五種過患逐項看；經八三八至八四一四種福德潤澤四經一式，八四一五河偈逐句看；經八四二胡麻屑沐浴與虛偽道、平正路對讀；經八四三入流分與八四四斷四法、成就四法對讀，八四四照底本序；經八四五、八四六五恐怖休息與十二支如實知見對讀；經八四七至八五〇四種諸天天道四經一式，八四八歡悅鏈逐節看；經八五一至八五四法鏡經四經一氣讀，八五四法性常住收之；經八五五、八五六放逸不放逸對讀，八五六外凡夫數看；經八五七至八五九六念三經承之；經八六〇梨師達多、富蘭那收），再義疏十六節，心要最後 |
| 弟子所說 卷第十八 | 先白話逐經（十四經偈一；經四九〇閻浮車三十一組問答逐組看，每組末「有道有向」定句一式，穌息四名與清涼四名分層看，欲釋與偈四行對看；經四九一承前略說照省；經四九二兩對四喻一氣讀，有身、有識異文照錄；經四九三淨相與二段自記對看；經四九四枯樹諸界獨立看；經四九五二鏈逐支看；經四九六自省與四九七五法對讀，四九七十一問答逐問看，解材譬收之；經四九八四問四答與守門者喻對看；經四九九二教三異看；經五〇〇四口食與淨命看，淨口生天收；經五〇一、五〇二聖默然與聖住一式對讀；經五〇三精勤方便四時與小石大山喻收），再義疏十三節，心要最後 |
| 弟子所說 卷第十九 | 先白話逐經（三十三經偈一並重誦一；經五〇四帝釋偈與目揵連問對看，五勝與小千世界二答分看；經五〇五愛盡解脫之問與堂觀一足指收；經五〇六三十三天安居，隨心來去一句看，不壞淨三述與諸天自記一氣讀，天下處收；經五〇七四十天子自記與略說句照省；經五〇八至五一〇三經全式逐經看，微笑、非時問、實眼實智、宿業四段一式；經五一一至五二二承前略說，眾生相與宿業逐經對看，略說句四處照省；經五二三至五二五波羅㮈三經皆繫迦葉佛；經五二六至五三四舍衛國九經，僧中之業看，五三四無眾生相照底本；經五三五二鏈遠離與不樂字異照錄，樂四念處答句之說者夾注看；經五三六三想內外十二處收），再義疏十一節，心要最後 |
| 弟子所說 卷第二十 | 先白話逐經（二十二經偈一並重誦一；前九經阿那律說四念處：經五三七至五三九三問一答，三喻樓觀、山頂、四衢道逐喻看；經五四〇與五四一病中、病後對讀；經五四二與五四三學地、無學對讀；經五四四「為修習故」四字；經五四五大樹順下喻收組。中十經迦旃延說：經五四六諸王、出家二諍之因對讀；經五四七宿士與年少法以五欲離不離看；經五四八摩偷羅王九組問答分三層，王自答；經五四九偈二出，十種一切入處一式，見本見患見滅見滅道跡為眼；經五五〇六念六段一式，以染著心為所出；經五五一義品偈八目逐目看；經五五二與五五三同句二釋對讀，餘根句照底本不齊一；經五五四依四不壞淨增六念，自記阿那含；經五五五略說存之。後三經阿難說：經五五六佛答與阿難答二目五字對讀；經五五七重誦；經五五八異比丘六年始問收卷），再義疏十三節，心要最後 |
| 弟子所說 卷第二十一 | 先白話逐經（十七經偈七；前七經阿難說：經五五九有想不覺知與無想心三昧智果對讀，承卷第二十末三經；經五六〇自記說以四道求之，四道以斷諸使收；經五六一依欲斷愛，先問婆羅門來詣之欲息不息，再說四如意足，以邊際收；經五六二說法者、善向、善到三問，長者自答阿難印之；經五六三尼犍苦行吐業與三種離熾然對讀，「不待時節」兩見；經五六四依食斷食、依慢斷慢、依愛斷愛三依一截，膏車塗瘡二喻看；經五六五四種清淨皆以淨斷收，見淨五門歸「信於正法」。後十經質多羅長者：經五六六偈四句逐字開九目，先問「世尊說此偈耶」；經五六七四心三昧種種義與一義兩說並立；經五六八三行十二問逐問看，死與滅盡正受之別、入出次第、「此應先問」；經五六九至五七一三經一局：上座默然、下座出答，界、身見、不放逸三本同一句式，二下座去留對讀；經五七二眼繫色耶以二牛軛鞅喻收；經五七三與五七四信智對讀：外道自苦與尼犍信前智後，長者皆以自記所證答；經五七五病中偈十五行與天子偈十行收卷，「我知法故來」），再義疏十五節，心要最後 |
三、典據速查
| 要查什麼 | 到哪裡 |
|---|---|
| 一句原文屬哪一科 | 該單元考據 目一 |
| 有無異譯、別譯有無對應經 | 目二、目三 |
| 一項義理出於何經、攝事分何處 | 目三 |
| 本段如何被開解 | 目四 |
| 古德有無異釋（本帙誠實記無） | 目五 |
| 一個名相的釋義與限界 | 目六 |
| 原文的譬喻與修辭 | 目七 |
| 本段如何被後文或古德承衍 | 目八 |
| 底本異讀與卷帙位置 | 目九 |
| 攝事分本母、SN 座標、別譯異文 | 目十 |
四、卷首卷末導航
This index lists the 22 textual units and the complete five-layer link set for each. Every range gives the actual page-column-line loci in T02n0099; together the units comprise 215,954 Han characters.
I. Units
| Unit | Name | T02n0099 Locus | Five Layers |
|---|---|---|---|
| 01 | Connected Discourses on the Five Aggregates of Clinging · Fascicle 1 (Discourses 1–32) | 0001a03–0007b16 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 02 | Connected Discourses on the Five Aggregates of Clinging · Fascicle 2 (Discourses 33–58) | 0007b19–0015b04 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 03 | Connected Discourses on the Five Aggregates of Clinging · Fascicle 3 (Discourses 59–87) | 0015b07–0022b14 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 04 | Connected Discourses on the Five Aggregates of Clinging · Fascicle 5 (Discourses 103–110) | 0029c03–0037b28 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 05 | Connected Discourses on the Five Aggregates of Clinging · Fascicle 7 (Discourses 139–187) | 0042c12–0049a26 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 06 | Connected Discourses on the Five Aggregates of Clinging · Fascicle 10 (Discourses 256–272) | 0064b19–0072b14 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 07 | Connected Discourses on the Six Sense Bases · Fascicle 8 (Discourses 188–229) | 0049b04–0056a18 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 08 | Connected Discourses on the Six Sense Bases · Fascicle 9 (Discourses 230–255) | 0056a21–0064b16 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 09 | Connected Discourses on the Six Sense Bases · Fascicle 11 (Discourses 273–282) | 0072b17–0079a19 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 10 | Connected Discourses on the Six Sense Bases · Fascicle 13 (Discourses 304–342) | 0086c20–0093b19 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 11 | Connected Discourses on the Six Sense Bases · Fascicle 43 (Discourses 1164–1177) | 0310b17–0317b17 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 12 | Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements · Fascicle 12 (Discourses 283–303) | 0079a22–0086c16 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 13 | Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements · Fascicle 14 (Discourses 343–364) | 0093b22–0100c25 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 14 | Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements · Fascicle 15 (Discourses 365–406) | 0101a03–0108c21 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 15 | Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements · Fascicle 16 (Discourses 407–454) | 0108c22–0116c06 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 16 | Connected Discourses on Feeling · Fascicle 17 (Discourses 456–489 and 455) | 0116c08–0125a29 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 17 | Connected Discourses on the Path · Fascicle 24 (Discourses 605–639) | 0170c24–0177b09 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 18 | Connected Discourses on the Path · Fascicle 26 (Discourses 642–711) | 0182a11–0191a06 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 19 | Connected Discourses on the Path · Fascicle 27 (Discourses 712–747) | 0191a09–0198a25 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 20 | Connected Discourses on the Path · Fascicle 28 (Discourses 748–796) | 0198b02–0205b22 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 21 | Connected Discourses on the Path · Fascicle 29 (Discourses 797–829) | 0205b24–0212c25 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 22 | Connected Discourses on the Path · Fascicle 30 (Discourses 830–860) | 0213a02–0219a25 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 23 | Connected Discourses Spoken by the Disciples · Fascicle 18 (Discourses 490–503) | 0126a03–0133a16 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 24 | Connected Discourses Spoken by the Disciples · Fascicle 19 (Discourses 504–536) | 0133a19–0139c10 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 25 | Connected Discourses Spoken by the Disciples · Fascicle 20 (Discourses 537–558) | 0139c13–0146b19 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 26 | Connected Discourses Spoken by the Disciples · Fascicle 21 (Discourses 559–575) | 0146b21–0153b28 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
II. Reading Route
| Scope | Reading Route |
|---|---|
| Connected Discourses on the Five Aggregates of Clinging, Fascicle 1 | Read the Plain Reading discourse by discourse first, then the nine sections of the Exposition, and the Essentials last |
| Connected Discourses on the Five Aggregates of Clinging, Fascicle 2 | Read the Plain Reading discourse by discourse first, then the ten sections of the Exposition, and the Essentials last |
| Connected Discourses on the Five Aggregates of Clinging, Fascicle 3 | Read the Plain Reading discourse by discourse first, then the twelve sections of the Exposition, and the Essentials last |
| Connected Discourses on the Five Aggregates of Clinging, Fascicle 5 | Read the Plain Reading discourse by discourse first (all eight are long dialogues), then the nine sections of the Exposition, and the Essentials last |
| Connected Discourses on the Five Aggregates of Clinging, Fascicle 7 | Read the Plain Reading discourse by discourse first (most of the forty-seven are short discourses of one form; read the multiplied abbreviations as they come), then the eight sections of the Exposition, and the Essentials last |
| Connected Discourses on the Five Aggregates of Clinging, Fascicle 10 | Read the Plain Reading discourse by discourse first (the first seven are exchanges between disciples; in the last ten the World-Honored One speaks himself, and each carries a simile), then the thirteen sections of the Exposition, and the Essentials last |
| Connected Discourses on the Six Sense Bases, Fascicle 8 | Read the Plain Reading discourse by discourse first (in all forty-two the object contemplated is one set while the teaching changes from discourse to discourse; read the multipliers of the abbreviated discourses as they come), then the sixteen sections of the Exposition, and the Essentials last |
| Connected Discourses on the Six Sense Bases, Fascicle 9 | Read the Plain Reading discourse by discourse first (the twenty-six discourses are mostly dialogue and simile, with verses in ten places; the speaker is not always the World-Honored One, so identify the speaker in each discourse), then the seventeen sections of the Exposition, and the Essentials last |
| Connected Discourses on the Six Sense Bases, Fascicle 11 | Read the Plain Reading discourse by discourse first (the ten discourses are long and full of question and answer, with verses in two places; the middle of Discourse 276 is entirely Nanda’s speech and Discourse 282 is a conversation among three, so identify the speaker in each discourse), then the eight sections of the Exposition, and the Essentials last |
| Connected Discourses on the Six Sense Bases, Fascicle 13 | Read the Plain Reading discourse by discourse first (the thirty-nine discourses are long in the first half and short in the second, with verses in five places; the base text names no speaker for the verse of Discourse 307, and in Discourse 312 Moluojiajiu himself explains the teaching at length in verse, so identify the speaker in each discourse; read the short discourses of the second half together with the long ones of the first), then the nine sections of the Exposition, and the Essentials last |
| Connected Discourses on the Six Sense Bases, Fascicle 43 | Read the Plain Reading discourse by discourse first (all fourteen discourses are long and built on similes, with verses in two places; in Discourse 1165 Piṇḍola answers the king and in Discourse 1176 Mahāmaudgalyāyana gives the teaching, so identify the speaker in each discourse; for the discourses that explain a simile, read the simile before its explanation), then the ten sections of the Exposition, and the Essentials last |
| Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements, Fascicle 12 | Read the Plain Reading discourse by discourse first (twenty-one discourses, no verses; the first seven are built on similes and the World-Honored One’s own account; in Discourse 288 Śāriputra asks and Kauṣṭhila answers, and in the last five a certain bhikṣu and outsiders come to ask, so identify the speaker in each discourse; read the nine levels of Discourse 292 level by level), then the ten sections of the Exposition, and the Essentials last |
| Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements, Fascicle 14 | Read the Plain Reading discourse by discourse first (twenty-two discourses, one verse; the first half has many conversations: four speakers in four layers in Discourse 343, six questions in 344, three silences and a changed question in 345, Suśīma asking about the dhyānas and the abiding of the Dharma in 347, four venerable ones conversing without the World-Honored One in 351, so identify the speaker in each discourse; read the ten layers of three things in 346 once in reverse and once forward), then the eleven sections of the Exposition, and the Essentials last |
| Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements, Fascicle 15 | Read the Plain Reading discourse by discourse first (forty-two discourses, four verses; the first fourteen speak of nutriment, the last twenty-eight of the truths; in Discourse 372 follow the six questions and six answers, noting each time how “who” is changed to “through what condition”; in 379 read the three turnings and twelve aspects line by line; read 380 to 388 side by side as one mould, watching “to be” turn into “has been”), then the fourteen sections of the Exposition, the Essentials last |
| Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements, Fascicle 16 | Read the Plain Reading discourse by discourse first (forty-eight discourses, two verses; the first thirty-seven speak of the truths, the last eleven of the elements; read 407 to 415 side by side as one mould, watching how the topics differ while the Buddha’s answer is always the same; read the three similes of 435 to 437 together, for “gradually, not all at once”; in 442 read the soil on the nail against the soil of the great earth pair by pair; in 452 to 454 follow each link of “not conditioned by…but conditioned by…”), then the twelve sections of the Exposition, the Essentials last |
| Connected Discourses on Feeling, Fascicle 17 | Read the Plain Reading discourse by discourse first (thirty-five discourses, ten verses; the ten at the head and 455 at the end speak of the elements, 466 to 489 of feeling; read 460 to 463 as one question with four answers; read 465 beside 466 to 468, Rāhula’s one question answered with the elements and with the feelings; read the two poisoned darts of 470 together with the abyss of 469; in 475 to 480 watch who asks the eight questions on feeling; in 483 read the four sets of three item by item; in 485 read the dispute of the king and Udāyin first, then the World-Honored One’s one feeling up to innumerable feelings), then the sixteen sections of the Exposition, the Essentials last |
| Connected Discourses on the Path, Fascicle 24 | Read the Plain Reading discourse by discourse first (thirty-five discourses, three verses; all thirty-five teach the four foundations of mindfulness; read 605 to 608 in one breath as the name and the chain; in 609 read the four origins side by side and the three forms of the closing sentence; read the two masses of 611 and 613 together; read the bird Luopo of 617 and the monkey of 620 as two similes with one meaning; in 622 the admonition comes before the teaching; in 623 follow the three questions and see where the simile stands; read the differing sentences of 624 to 626 side by side; 629 to 632 are four questions with one answer; follow the whole course of 636 and 637 item by item; 638 and 639 close the fascicle with the passing of Śāriputra and Maudgalyāyana), then the seventeen sections of the Exposition, the Essentials last |
| Connected Discourses on the Path, Fascicle 26 | Read the Plain Reading discourse by discourse first (seventy discourses, five verses; the first nineteen teach the faculties, the next forty-three the powers, the last eight the factors of awakening; read the three faculties of 642 through its verse; read 646 and 647 side by side, the five faculties matched to five dharmas; read 644 and 645 against 648 to 651, the two fruits and the four turnings; in 652 and 653 follow the stages of the noble ones name by name; read 654 to 658, the simile of the ridgepole, in one breath; in 661 to 663 see the order of the power of reckoning and the power of cultivation; read 664 to 672 group by group, the three powers and the four powers; read 673 to 683 word for word against the five faculties, the five powers and the five powers of the trainee; in 684 see the difference between the Tathāgata and the arhat in the order of attainment, and the ten powers item by item; read 688 to 702 as two series, from the seven powers to the ten; 704 to 710 are seven discourses in one form, the five hindrances against the seven factors of awakening; 711, the Discourse on the Factors of Awakening, closes the fascicle), then the eighteen sections of the Exposition, the Essentials last |
| Connected Discourses on the Path, Fascicle 27 | Read the Plain Reading discourse by discourse first (thirty-six discourses, one verse; the first carries on from the previous fascicle, the rest all teach the seven factors of awakening, and the last seven cultivate them together with the perceptions; in 713 follow the ten of the five hindrances and the fourteen of the seven factors item by item; read 714, the time and not the time, through the two uses of the simile of fire; in 715 follow the four parts on nutriment and non-nutriment item by item, and read 716 and 717, the one inner and the one outer dharma, side by side; in 718 to 720 see what the three venerables say in order; read 721 and 722, the seven treasures in brief and at length, side by side, without seeking one treasure for one factor; read 723 to 726, the good friend and the profound Dharma, in one breath; read the verse of 727 by the order of Ānanda’s speaking and the listener’s response; 728 to 732 are five discourses in one form; read 733 against 737, arising in sequence; read 734 to 736 against 738 to 740, two groups of three fruits; 741 to 747 are seven discourses in one form, cultivation together with the perceptions, with the twenty perceptions appended to 747 to be followed name by name), then the fifteen sections of the Exposition, the Essentials last |
| Connected Discourses on the Path, Fascicle 28 | Read the Plain Reading discourse by discourse first (forty-five discourses, five verses; in two places one sentence heads three discourses, each given as one paragraph; read 748 to 750, the sign before the sunrise, ignorance and knowledge as the sign that goes before, and ignorance as the root, in one breath; read the three questions of 752 to 754, desire, the deathless, and samādhi, against the three discourses of 755 to 757 in which the Buddha asks; in 758 watch the turn between what ordinary people say and what the Buddha declares of the fears without mother and son; 761 to 767, in training and beyond training, the noble ending of outflows, the heading and cultivation of the eightfold noble path, and pure and bright-white, are six discourses in one form; read 768 and 769, the two episodes of Ānanda, side by side, and follow the verse of the chariot as a simile for the path line by line; read 771, the far shore, against 793, with the stream and against the stream; 775 to 781, inner and outer dharmas, are seven discourses in one form, with the eight pairs appended to 781 to be followed item by item; follow the eleven pairs of 782 and the eleven meanings of 783 item by item; read 784, the one-layer explanation of the eight factors, against 785, the two-layer explanation, factor by factor, with 789 on the two kinds of right view carrying on from it; read 786 to 788, tending toward the wrong and toward the right and the simile of the seed, in one breath; read 790 to 792, the wrong path and the right path, by their destinations; 794 to 796 close with the dharma of an ascetic, the goal of an ascetic, and the fruits of an ascetic), then the seventeen sections of the Exposition, the Essentials last |
| Connected Discourses on the Path, Fascicle 29 | Read the Plain Reading discourse by discourse first (thirty-two discourses, five verses; the eight hundred and eleventh and twelfth are headed by one sentence, given as one paragraph; read 797 to 800, the dharma of an ascetic, the fruits of an ascetic, and the dharma of a brāhmaṇa, in one breath; read the five things of 801 against the sixteen steps of 802 and 803, following in 803 line by line where “trains well” is given in full and where it is abbreviated; follow 804, cutting off thoughts and perceptions, and its appended two fruits, four fruits, and seven fruits item by item; read 805 and 806, the two episodes of Alishizha and Jibinna, side by side, watching for what is superior and more excellent, beyond it; read the six dwellings of 807 against the dwelling of one in training and the Tathāgata’s dwelling in 808, where no word is the Buddha’s; in 809 watch the sequence from the contemplation of the impure to the subtle dwelling; read 810, one dharma as the gate, against 813, the crossroads, following the thirteen dharmas item by item; 814 and 815, the body and eyes that do not tire and right conduct, carry on from them; follow the twelve lines of the verse of 816 line by line, with 817 to 819 on the three trainings as three discourses in one form; read 820 to 823, the three trainings paired with their fruits, item by item, reading the one-seed path, clan-to-clan, seven-existences, and the five kinds of final nirvāṇa by full awakening; read 824, the two trainings, against 825 and 826, the blessing of training in the precepts, following the nine items of 826 one by one; read 827, the farmer and the brooding hen, and 828, the donkey, as two similes in one breath; 829, the venerable Baqizi, closes, with the closing formula inside the discourse), then the sixteen sections of the Exposition, the Essentials last |
| Connected Discourses on the Path, Fascicle 30 | Read the Plain Reading discourse by discourse first (thirty-one discourses, one verse; read 830, the confession of Kāśyapagotra, against 831, praising the laying down of precepts; take 832, the three trainings, as a discourse on its own; read 833 to 837, the fruits of the four unbreakable purities, in one breath, setting the change of the four great elements in 836 against the purities that do not change, and following the five dangers of 837 item by item; 838 to 841, the four kinds of moisture of merit, are four discourses in one form, with the verse of the five rivers in 841 to be followed line by line; read 842, bathing in sesame meal, against the false path and the level, straight road; read 843, the factors of entering the stream, against 844, cutting off four dharmas and accomplishing four dharmas, 844 following the order of the base text; read 845 and 846, the five fears stilled and the twelve links known and seen as they really are, side by side; 847 to 850, the four heavenly ways of the gods, are four discourses in one form, with the chain of gladdening in 848 to be followed step by step; read 851 to 854, the discourse on the mirror of the Dharma, in one breath, 854 closing them with the nature of the Dharma that ever abides; read 855 and 856, heedlessness and heedfulness, side by side, watching in 856 who is counted among the ordinary people outside; 857 to 859, the six recollections, are three discourses carrying on from them; 860, Lishidaduo and Fulanna, closes), then the sixteen sections of the Exposition, the Essentials last |
| Connected Discourses Spoken by the Disciples, Fascicle 18 | Read the Plain Reading discourse by discourse first (fourteen discourses, one verse; follow the thirty-one pairs of question and answer in 490, Yanfuche’s questions, pair by pair, each closing with the one formula “is there a path, is there a way,” keeping the four names of relief and the four names of coolness in their levels, and setting the explanation of desire against the four lines of the verse; 491 abbreviates by reference and is left as it stands; read 492, two pairs and four similes, in one breath, with “the existing body” and “consciousness” recorded as they differ; set the pure sign of 493 against its two passages on declaring for oneself; take 494, the elements in the withered tree, on its own; follow the two chains of 495 link by link; read 496, self-examination, against 497, the five dharmas, following the eleven questions and answers of 497 one by one and letting the simile of the saw close them; set the four questions and four answers of 498 against the simile of the gatekeeper; watch the three differences between the two teachings in 499; read 500, the four ways of eating, for pure livelihood, closing with Jingkou born in heaven; read 501 and 502, the noble silence and the noble dwelling, side by side as one form; 503, diligent effort in the four periods, closes with the simile of the small stone and the great mountain), then the thirteen sections of the Exposition, the Essentials last |
| Connected Discourses Spoken by the Disciples, Fascicle 19 | Read the Plain Reading discourse by discourse first (thirty-three discourses, one verse and one restatement of it; set Śakra’s verse in 504 against Maudgalyāyana’s question, and keep the two answers, the five foremost and the small chiliocosm, apart; let 505, the question on liberation by the ending of craving, close with the palace and the one toe; in 506, the retreat in the Heaven of the Thirty-three, watch the one sentence “they come as they wish and go as they wish,” read the three statements of unbreakable purity and the gods’ declaring for themselves in one breath, and close with the Place of Descent; 507, the forty gods declaring for themselves, and its abbreviating sentence are left as they stand; read 508 to 510, three discourses in full form, one by one, the smile, the untimely question, true vision and true knowledge, and the past deed as one pattern in four parts; 511 to 522 abbreviate by reference, so set each being’s form against its past deed discourse by discourse, with the four abbreviating sentences left as they stand; the three discourses at Vārāṇasī, 523 to 525, all turn on the Buddha Kāśyapa; in the nine at Śrāvastī, 526 to 534, watch the deeds within the Saṅgha, and leave 534 without a being’s form as the base text has it; in 535 record the two chains, secluded and not delighting, as their wording differs, and watch the bracketed note on who speaks the answer on delighting in the four foundations of mindfulness; 536, the three perceptions in the twelve inner and outer bases, closes it), then the eleven sections of the Exposition, the Essentials last |
| Connected Discourses Spoken by the Disciples, Fascicle 20 | Read the Plain Reading discourse by discourse first (twenty-two discourses, one verse and one restatement of it; in the first nine, Aniruddha teaches the four foundations of mindfulness: 537 to 539 are three questions and one answer, so follow the three similes, the tower, the mountain top, and the crossroads, one by one; read 540 and 541, in sickness and after it, side by side; read 542 and 543, the stage of training and beyond training, side by side; take the four characters of 544, “for the sake of cultivation,” on their own; let the simile of the great tree leaning downward in 545 close the group. In the middle ten, Kātyāyana speaks: set the two causes of dispute in 546, of kings and of those gone forth, against each other; read 547, the aged and the dharma of youth, by whether one is free of the five sense pleasures or not; follow the nine questions and answers of 548 in three layers, each answered by the king himself; in 549 the verse appears twice, the ten all-entering spheres take one form, and seeing the origin, the danger, the cessation, and the path is the eye; 550, the six recollections, takes one form in six sections, with the mind of defiled attachment as what is left; follow the eight headings of the verse from the Chapter on Meaning in 551 one by one; read 552 and 553, one phrase with two explanations, side by side, leaving the sentence on the other faculties uneven as the text has it; in 554 the six recollections are increased in dependence on the four unbreakable purities, with non-returning declared for oneself; 555 abbreviates by reference and is left as it stands. In the last three, Ānanda speaks: set the Buddha’s answer and Ānanda’s answer in 556, two names in five characters, side by side; 557 restates it; 558, the certain bhikṣu who asks only after six years, closes the fascicle), then the thirteen sections of the Exposition, the Essentials last |
| Connected Discourses Spoken by the Disciples, Fascicle 21 | Read the Plain Reading discourse by discourse first (seventeen discourses, seven verses; in the first seven, Ānanda speaks: read 559, one with perception not perceiving, together with the fruit of knowledge of the samādhi of the mind without perception, continuing the last three discourses of Fascicle 20; in 560 one who declares of oneself is sought by the four paths, and the four paths close on cutting off the tendencies; in 561, relying on desire to cut off craving, first follow the question whether the brāhmaṇa’s desire to come to the monastery has ceased, then the four bases of spiritual power, closing on the limit; in 562 the three questions, who teaches the Dharma, rightly directed, rightly arrived, are answered by the householder himself and confirmed by Ānanda; set 563, the Nirgrantha’s throwing off of action by austerities, against the three kinds of leaving the burning, with “not dependent on time” appearing twice; in 564 follow the three relyings, on food, on conceit, on craving, and the one cutting, with the two similes of the greased cart and the dressed wound; in 565 the four kinds of purity all close on pure cutting off, and the five doors of the purity of seeing return to “having faith in the true Dharma.” In the last ten, the householder Zhiduoluo: in 566 the four lines of the verse are opened word by word into nine headings, after first asking “did the World-Honored One speak this verse”; in 567 the two accounts of the four samādhis of the mind, various meanings and one meaning, stand side by side; follow the twelve questions on the three activities in 568 one by one, the difference between death and the attainment of cessation, the order of entering and emerging, and “this should have been asked first”; 569 to 571 are three discourses in one setting, the elders silent and a junior answering, the elements, the view of the body, and heedfulness as three roots in one form of sentence, and read the two juniors’ staying and leaving side by side; 572, does the eye bind forms, closes with the simile of the two oxen and the yoke; read 573 and 574 together on faith and knowledge, the self-mortifying outsider and the Nirgrantha’s faith first and knowledge after, the householder answering each by declaring what he has realized; 575, the fifteen lines of the verse in sickness and the god’s ten lines, closes the fascicle with “I have come because I know the Dharma”), then the fifteen sections of the Exposition, the Essentials last |
III. Quick Reference to the Evidence
| What You Want to Find | Where to Go |
|---|---|
| Where a sentence falls in the outline | Topic I of the unit’s Apparatus |
| Alternate translations, and where the scriptures behind the lines are treated | Topics II and III |
| Which discourse grounds a claim, and where in the Compendium of Topics | Topic III |
| How the passage is opened up | Topic IV |
| Whether the old masters give a divergent gloss (this text honestly records none) | Topic V |
| The meaning and limit of a term | Topic VI |
| The text’s similes and rhetoric | Topic VII |
| Its later citation and carrying forward | Topic VIII |
| Base-text variants and fascicle placement | Topic IX |
| Mātṛkā of the Compendium of Topics, Saṃyutta coordinates, and variants of the alternate translation | Topic X |
IV. Front- and Back-Matter Navigation
題署Colophon
一、題署
書名作《雜阿含經》。本編各單元末行統一署式為：
*釋慧鏡 · 指月 · 雜阿含經 · {篇} · {卷} · 2026 秋*
卷首各篇以篇名代篇與卷。漢文題名依 T02n0099；英文題名作 Saṃyukta Āgama，篇名英譯見目錄。
二、底本與鏡
原典依 T02n0099。卷第一自 0001a03 至 0007b16；卷第二自 0007b19 至 0015b04；卷第三自 0015b07 至 0022b14；卷第五自 0029c03 至 0037b28；卷第七自 0042c12 至 0049a26；卷第十自 0064b19 至 0072b14；卷第八自 0049b04 至 0056a18；卷第九自 0056a21 至 0064b16；卷第十一自 0072b17 至 0079a19；卷第十三自 0086c20 至 0093b19；卷第四十三自 0310b17 至 0317b17；卷第十二自 0079a22 至 0086c16；卷第十四自 0093b22 至 0100c25；卷第十五自 0101a03 至 0108c21；卷第十六自 0108c22 至 0116c06；卷第十七自 0116c08 至 0125a29；卷第二十四自 0170c24 至 0177b09；卷第二十六自 0182a11 至 0191a06；卷第二十七自 0191a09 至 0198a25；卷第二十八自 0198b02 至 0205b22；卷第二十九自 0205b24 至 0212c25；卷第三十自 0213a02 至 0219a25；卷第十八自 0126a03 至 0133a16；卷第十九自 0133a19 至 0139c10；卷第二十自 0139c13 至 0146b19；卷第二十一自 0146b21 至 0153b28。本帙無逐文古疏；所參之鏡（T30n1579 攝事分）與證人（T02n0100）見書目。
三、單元與雙語五層
現有 26 個單元，五取蘊相應一篇（卷第一、二、三、五、七、十）、六處相應一篇（卷第八、九、十一、十三、四十三）與緣起食諦界相應一篇（卷第十二、十四、十五、十六）皆已齊，受相應一篇（卷第十七）與道品一篇（卷第二十四、二十六、二十七、二十八、二十九、三十）亦齊，弟子所說一篇（卷第十八、十九、二十、二十一）亦齊。每單元有一件漢文原典，以及中文、英文各四層白話、考據、義疏與心要；英文不另造原典層。
卷首卷末另具雙語卷首心要、緒論、讀法導引、凡例、譯者與古鏡、詞彙、書目、索引與本題署。
四、引用本編
引用本編之文，請具譯者、書名、篇、卷與層名。例如：
釋慧鏡，《雜阿含經》譯注（指月），五取蘊相應·卷第一·義疏。
引用卷首篇章，可作：
釋慧鏡，《雜阿含經》譯注（指月），〈讀法導引〉。
五、引用原典與古鏡
引用本編所錄原典，宜逕列原書藏經編號與頁錨，不必把本編當作古籍來源。例如：
《雜阿含經》卷一，T02n0099，0001a06。
逐字引文跨行時，頁錨仍取首字之前最近行界。論與經相違，引用須保留出處，不以『論云』抹去歸屬。
六、授權與更正
除另有標示者外，本編所作白話、考據、義疏、心要、英譯與編排，依 CC BY-NC-SA 4.0 授權使用：須具名、限非商業使用，改作須以相同方式分享。藏經原文與古籍引文各依其原有權利情形。
若發現底本文字、逐字引文或頁錨有誤，依所引藏本改正；若今語誤傳原句條件、次序或歸屬，回到原典與具名古德修正。古說相違不以更正之名抹平，所有取捨由釋慧鏡負責。
釋慧鏡 · 指月 · 雜阿含經 · 題署 · 2026 秋
I. Attribution
The work is titled Saṃyukta Āgama. The closing line of every unit in this edition follows one form:
*Shi Huijing · 指月 · Saṃyukta Āgama · {section} · {fascicle} · Autumn 2026*
The front-matter pages put the page name in place of section and fascicle. The Chinese title follows T02n0099; the English title is Saṃyukta Āgama, and the English names of the sections are given in the contents.
II. Base Text and Mirror
The Source Text follows T02n0099. Fascicle 1 runs from 0001a03 to 0007b16; Fascicle 2 from 0007b19 to 0015b04; Fascicle 3 from 0015b07 to 0022b14; Fascicle 5 from 0029c03 to 0037b28; Fascicle 7 from 0042c12 to 0049a26; Fascicle 10 from 0064b19 to 0072b14; Fascicle 8 from 0049b04 to 0056a18; Fascicle 9 from 0056a21 to 0064b16; Fascicle 11 from 0072b17 to 0079a19; Fascicle 13 from 0086c20 to 0093b19; Fascicle 43 from 0310b17 to 0317b17; Fascicle 12 from 0079a22 to 0086c16; Fascicle 14 from 0093b22 to 0100c25; Fascicle 15 from 0101a03 to 0108c21; Fascicle 16 from 0108c22 to 0116c06; Fascicle 17 from 0116c08 to 0125a29; Fascicle 24 from 0170c24 to 0177b09; Fascicle 26 from 0182a11 to 0191a06; Fascicle 27 from 0191a09 to 0198a25; Fascicle 28 from 0198b02 to 0205b22; Fascicle 29 from 0205b24 to 0212c25; Fascicle 30 from 0213a02 to 0219a25; Fascicle 18 from 0126a03 to 0133a16; Fascicle 19 from 0133a19 to 0139c10; Fascicle 20 from 0139c13 to 0146b19; Fascicle 21 from 0146b21 to 0153b28. The work has no running old commentary; the mirror consulted (the Compendium of Topics, T30n1579) and the witness (T02n0100) are listed in the Bibliography.
III. Units and the Bilingual Five Layers
There are at present 26 units, completing the Connected Discourses on the Five Aggregates of Clinging (Fascicles 1, 2, 3, 5, 7, and 10), the Connected Discourses on the Six Sense Bases (Fascicles 8, 9, 11, 13, and 43), the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements (Fascicles 12, 14, 15, and 16), the Connected Discourses on Feeling (Fascicle 17), and the Connected Discourses on the Path (Fascicles 24, 26, 27, 28, 29, and 30), and the Connected Discourses Spoken by the Disciples (Fascicles 18, 19, 20, and 21). Each unit has one Chinese Source Text and, in Chinese and in English, four layers: Plain Reading, Apparatus, Exposition, and Essentials. No separate English source layer is made.
The front and back matter further provide, in both languages, the Opening Essentials, Introduction, Reading Guide, Conventions, Translator and the Old Mirrors, Glossary, Bibliography, Indices, and this Colophon.
IV. Citing This Edition
To cite this edition, give the translator, the title, the section, the fascicle, and the layer. For example:
Shi Huijing, Saṃyukta Āgama, translated and annotated (指月), Connected Discourses on the Five Aggregates of Clinging · Fascicle 1 · Exposition.
To cite a front-matter page:
Shi Huijing, Saṃyukta Āgama, translated and annotated (指月), “Reading Guide.”
V. Citing the Source and the Old Mirror
To cite the source text as recorded here, give the canon number and locus of the original directly; this edition need not be treated as the source of the ancient text. For example:
Saṃyukta Āgama, fascicle 1, T02n0099, 0001a06.
Where a verbatim quotation crosses a line, the locus is still the nearest line boundary before its first character. Where treatise and sūtra diverge, a citation must keep its source and not erase attribution under “the treatise says.”
VI. License and Corrections
Except where otherwise marked, the Plain Reading, Apparatus, Exposition, Essentials, English translation, and arrangement made for this edition are licensed under CC BY-NC-SA 4.0: attribution required, non-commercial use only, and derivative works shared under the same terms. The canonical texts and quotations from ancient works remain under their own existing rights.
If an error is found in the base text, a verbatim quotation, or a locus, it is corrected against the canon cited; if a present-day rendering misstates the condition, order, or attribution of the original, it is corrected against the source and the named old master. Divergence among the old masters is not smoothed away in the name of correction, and every choice is the responsibility of Shi Huijing.
Shi Huijing · 指月 · Saṃyukta Āgama · Colophon · Autumn 2026
- 01卷第一Fascicle 1〔T02 0001a03〕
- 02卷第二Fascicle 2〔T02 0007b19〕
- 03卷第三Fascicle 3〔T02 0015b07〕
- 04卷第五Fascicle 5〔T02 0029c03〕
- 05卷第七Fascicle 7〔T02 0042c12〕
- 06卷第十Fascicle 10〔T02 0064b19〕
- 07卷第八Fascicle 8〔T02 0049b04〕
- 08卷第九Fascicle 9〔T02 0056a21〕
- 09卷第十一Fascicle 11〔T02 0072b17〕
- 10卷第十三Fascicle 13〔T02 0086c20〕
- 11卷第四十三Fascicle 43〔T02 0310b17〕
- 12卷第十二Fascicle 12〔T02 0079a22〕
- 13卷第十四Fascicle 14〔T02 0093b22〕
- 14卷第十五Fascicle 15〔T02 0101a03〕
- 15卷第十六Fascicle 16〔T02 0108c24〕
- 16卷第十七Fascicle 17〔T02 0116c08〕
- 17卷第二十四Fascicle 24〔T02 0170c24〕
- 18卷第二十六Fascicle 26〔T02 0182a11〕
- 19卷第二十七Fascicle 27〔T02 0191a09〕
- 20卷第二十八Fascicle 28〔T02 0198b02〕
- 21卷第二十九Fascicle 29〔T02 0205b24〕
- 22卷第三十Fascicle 30〔T02 0213a02〕
- 23卷第十八Fascicle 18〔T02 0126a03〕
- 24卷第十九Fascicle 19〔T02 0133a19〕
- 25卷第二十Fascicle 20〔T02 0139c13〕
- 26卷第二十一Fascicle 21〔T02 0146b21〕