目次Contents
中阿含經Madhyama ĀgamaMadhyama Āgama
篇 · 七法品（二卷 · 10 經 · v1.0 · 2026-10-20）Section · The Chapter on Sevens (two fascicles · 10 discourses · v1.0 · 2026-10-20)
篇 · 業相應品（二卷 · 10 經 · v1.0 · 2026-10-21）Section · The Chapter on Action (two fascicles · 10 discourses · v1.0 · 2026-10-21)
篇 · 習相應品（一卷 · 16 經 · v1.0 · 2026-10-21）Section · The Chapter on Supporting Conditions (one fascicle · 16 discourses · v1.0 · 2026-10-21)
《中阿含經》是漢譯四阿含裡篇幅居中的一部：六十卷，二百二十二經，依所說之數與所說之事分為品，品自標其經數與誦次。經比雜阿含長，比長阿含短；一經常只說一件事，卻把這一件事從頭說到尾——先列名目，再逐目釋，再以譬喻收，末了說聽者得了什麼。
本編從七法品卷第一起。五經各有一個七：七法、七階、七事與四食、七水人、七輪問答。第一經說比丘應知的七件事，末一事「知人勝如」自成九層，從有信的人說到自饒益亦饒益他的人；第二經以晝度樹的七階說聖弟子從念出家到漏盡；第三經以王城七事四食說七善法四增上心，一句「唯除內自壞」；第四經以七水人說信、四諦與結縛的次第；第五經在路上見一堆火，七問七答，說失了沙門道的沙門寧可抱那堆火。四經說進，一經說退；進與退之間，所關的只是一件事：「正趣漏盡」。
這一卷教人怎麼讀中阿含：不要在數字上找對應。五經各自以七計數，所數的卻各不相同；要看的是每一經如何用七說一件事。第一遍讀白話，一經一段，段首的經序與首句告訴你這是第幾經；第二遍讀義疏，看一卷五經怎麼推進；考據留給要查的人；心要最短，另起一線。
本編以大正藏為底本，不採會編、不依巴利重排；品為篇，卷為單元，不割卷。此經論藏無逐目之釋，本編誠實記無，不自造鏡；大正校注所載巴利對經座標唯錄不譯。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 Madhyama Āgama is the one among the four Āgamas in Chinese whose discourses are of middle length: sixty fascicles, two hundred and twenty-two discourses, grouped into chapters by the number they count by and by what they speak of, each chapter marking its own count of discourses and its place in the recitation. A discourse is longer than those of the Saṃyukta Āgama and shorter than those of the Dīrgha Āgama; it usually says one thing only, but says it from beginning to end—first listing the items, then explaining each, then closing with a simile, and at the last telling what the hearers gained.
This edition begins with Fascicle 1 of the Chapter on Sevens. Each of its five discourses has its own seven: seven dharmas, seven stages, seven requisites and four provisions, seven persons in water, seven rounds of question and answer. The first tells the seven things a bhikṣu ought to know, and its last item, knowing the superior and inferior among persons, is nine layers in itself, from the person with faith to the person who benefits himself and others alike; the second, with the seven stages of the pārijāta tree, tells the noble disciple’s course from the thought of leaving home to the ending of outflows; the third, with the seven requisites and four provisions of a royal city, tells the seven good dharmas and four higher states of mind in one phrase, “except only by its own ruin from within”; the fourth, with seven persons in water, tells the order of faith, the four truths, and the bonds; the fifth sees a fire by the road, asks seven questions and hears seven answers, and says that an ascetic who has lost the ascetic’s way would do better to embrace that fire. Four discourses tell advance and one tells retreat; between advance and retreat what is at stake is one thing, being “rightly bound for the ending of outflows.”
This fascicle teaches how to read the Madhyama Āgama: do not look for correspondences in the numbers. The five discourses each count by seven, and what they count is different in each; what to look at is how each discourse uses seven to say one thing. On the first pass read the Plain Reading, one discourse to a paragraph, its heading telling you which discourse this is; on the second read the Exposition and see how the fascicle’s five discourses advance; the Apparatus is for those who want to look things up; the Essentials is the shortest and stands on its own line.
This edition takes the Taishō canon as its base text, follows neither the modern recompilations nor the Pali order; a chapter is a section, a fascicle is a unit, and no fascicle is divided. The treatise collection has no item-by-item gloss of this scripture; this edition records that honestly and sets up no mirror of its own, and the Pali parallels given in the Taishō notes are recorded, not translated. 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
《中阿含經》，大正藏第一冊第二十六號，六十卷，東晉罽賓三藏瞿曇僧伽提婆譯。本編以此漢文流為唯一底本，卷次照底本，不採會編、不依巴利中部與增支部重排。首卷題「中阿含經卷第一」〔T01 0421a03〕，譯記作「東晉孝武及安帝世隆安元年十一月至二年六月了於東亭寺罽賓三藏瞿曇僧伽提婆譯道祖筆受」〔T01 0421a05〕；品題「中阿含七法品第一〔有十經〕〔初一日誦〕」〔T01 0421a08〕，其下攝頌一首二行，列本品十經之名。本卷自經一善法經至經五木積喻經，凡五經，八千三百六十字；卷末自標「八千一百九字」〔T01 0427a08〕，本編照錄不校。大正藏於本卷附校記九十一條，校注一百四十三條，其中八條為巴利增支部對經座標；本編於考據第九、第十目逐條實錄。
二、篇、卷、經
本編以底本自標之品為篇，以卷為單元，以經為分節。品之分合不自立，依底本品題；首篇名『七法品』，自標有十經，屬初一日誦，卷第一收其前五經。卷不割：一品跨卷者，各卷自為單元，各承其卷。每經之題照底本『（N）中阿含某品某經第N』；白話一經一段，段首標經序與首句；卷題、譯記、品題、攝頌與卷末題另作題署段與攝頌段；經末自標字數照錄不校。長經依問答回合分段。
三、一卷五經所說
這一卷五經各有一個七，所說的卻是一件事：成就七法者是聖弟子，聖弟子所趣唯漏盡。經一列七法，「知法、知義、知時、知節、知己、知眾、知人勝如」〔T01 0421a16〕，末一目「知人勝如」以「二種人」層層分判，至第九層而「為極第一」；經二以三十三天晝度樹七階，說聖弟子自念出家至漏盡之七階；經三以王城七事四食，說七善法四增上心，而歸於「唯除內自壞」〔T01 0422c13〕；經四以七水人，說自常臥水中至住岸梵志，信、四諦、結縛三處之差；經五於中路見大木積洞燃俱熾，七輪問答，說失沙門道者寧抱木積。說此法時，「六十比丘漏盡結解，六十比丘捨戒還家」〔T01 0427a03〕，經自記其故。義疏依這一卷的推進分節，心要另起一線。
四、鏡與古疏
本經在所查漢藏範圍內無逐文古疏，論藏亦無逐目之釋，本編誠實記零，不代擬，不以他論代鏡。所可承者唯《瑜伽師地論》攝事分契經事之自標：論列四阿笈摩之名〔T30n1579 0772c09〕，於中阿笈摩但釋其名〔T30n1579 0772c25〕；義疏末節承衍錨之，不以門目釋經。大正校注所載巴利增支部座標與別本對照之號，唯錄於考據第十目，巴利文不入正文，別本不讀、不建對照。
五、守住的界線
底本之字不改；異讀並錄不判；缺字符照錄其形，組字式與通用字唯取字表所載；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，攝事分之名歸末節承衍；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 Madhyama Āgama, Taishō volume 1, number 26, in sixty fascicles, was translated into Chinese by Gautama Saṅghadeva, Tripiṭaka master of Kaśmīra, under the Eastern Jin. 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 Majjhima and Aṅguttara. The first fascicle is headed “Madhyama Āgama, Fascicle 1,” and its translation record reads that it was translated in the reigns of Emperors Xiaowu and An of the Eastern Jin, from the eleventh month of the first year of Long’an to the sixth month of the second, at Dongting Monastery, by Gautama Saṅghadeva, Tripiṭaka master of Kaśmīra, with Daozu as scribe; the chapter heading reads “Chapter on Sevens of the Madhyama Āgama, the First,” with the notes “ten discourses” and “first-day recitation,” and below it stands a summary verse of two lines naming the chapter’s ten discourses. This fascicle runs from the first discourse, the Discourse on Good Dharmas, to the fifth, the Discourse on the Simile of the Woodpile, five discourses in all, eight thousand three hundred and sixty Han characters; the closing title counts the fascicle itself at eight thousand one hundred and nine, and this edition records that count without correcting it. The Taishō edition attaches to this fascicle ninety-one collation entries and one hundred and forty-three notes, eight of them coordinates of Pali parallels in the Aṅguttara; this edition records them one by one in the ninth and tenth topics of the Apparatus.
II. Section, Fascicle, Discourse
This edition takes the chapter that the base text itself marks as the section, the fascicle as the unit, and the discourse as the subdivision. The chapters are not drawn by the translator; they follow the base text’s chapter headings. The first section is named the Chapter on Sevens, which marks itself as having ten discourses in the first-day recitation; Fascicle 1 holds its first five. No fascicle is divided: where a chapter runs across fascicles, each fascicle is its own unit and carries forward its own fascicle. Each discourse keeps the base text’s heading, “(N) Discourse N of such a chapter of the Madhyama Āgama”; the Plain Reading gives one discourse one paragraph, headed by its number and first sentence; the fascicle title, translation record, chapter heading, summary verse, and closing title form a heading paragraph and a summary-verse paragraph of their own; the character count that each discourse marks at its end is recorded without correction. A long discourse is divided by its rounds of question and answer.
III. What the Five Discourses Say
Each of the five discourses of this fascicle has its own seven, yet they say one thing: one who accomplishes seven dharmas is a noble disciple, and what the noble disciple is bound for is only the ending of outflows. The first discourse lists the seven dharmas, “knowing the Dharma, knowing the meaning, knowing the time, knowing moderation, knowing oneself, knowing the assembly, and knowing the superior and inferior among persons,” and its last item divides by “two kinds of persons” layer upon layer until, at the ninth, one person is “the very first”; the second, with the seven stages of the pārijāta tree of the gods of the Thirty-Three, tells the noble disciple’s seven stages from the thought of leaving home to the ending of outflows; the third, with the seven requisites and four provisions of a royal city, tells the seven good dharmas and the four higher states of mind, and comes to rest on “except only by its own ruin from within”; the fourth, with seven persons in water, tells the differences from the one who always lies submerged to the brāhmaṇa standing on the bank, in faith, in the four truths, and in the bonds; the fifth, seeing on the road a great woodpile blazing through and through, asks seven questions and says that one who has lost the ascetic’s way would rather embrace the woodpile. When this teaching was spoken, “sixty bhikṣus ended their outflows and loosened their bonds, and sixty bhikṣus gave up the precepts and returned home,” and the discourse records the reason itself. The Exposition is sectioned by the fascicle’s own progression; the Essentials opens a separate line.
IV. Mirror and Old Commentaries
Within the Chinese canon as searched, this sūtra has no running old commentary, and the treatise collection has no item-by-item gloss of it; this edition records that honestly, invents none, and sets no other treatise in the place of a mirror. What can be carried forward is only the heading that the Compendium of Topics in the Yogācārabhūmi itself gives: the treatise names the four Āgamas and, of the Madhyama Āgama, explains only the name; the final section of the Exposition, Carrying Forward, anchors it there and does not explain the scripture by the treatise’s topics. The Aṅguttara coordinates and the numbers of parallel texts given in the Taishō notes are recorded only in the tenth topic of the Apparatus; Pali does not enter the body, and the parallel texts are neither read nor set in concordance.
V. The Lines Held
The words of the base text are not altered; variant readings are recorded side by side without adjudication; a missing-character glyph is recorded in its own form, and its composition and standard equivalent are taken only from the character table; 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 name given by 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
《中阿含經》六十卷二百二十二經，初讀者最常見的困難不是重複，而是『一經太長』。本編的建議是：先讀完一卷，讀到能說出這一卷幾經各用什麼數目說什麼事，再往下一卷去。卷第一五經，各有一個七，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；長經依問答回合分段，段首仍一經一標。卷首的題署段收卷題、譯記、品題與卷末題，攝頌段收品題之下的攝頌。遇到「如是」「亦復如是」而覺得缺了什麼，回原典看一眼：底本就是這樣省的。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、進一步在哪裡。考據十目留給要查的人：一句出於哪裡、一個名相本經怎麼說、校記裡有什麼異讀、大正校注所載的巴利對經座標在哪裡。心要最短，另起一線，可以最先讀、也可以最後讀。
三、經題、攝頌與頁錨
經題『（N）中阿含某品某經第N』是底本所有，本編照錄；品題之下有攝頌一首，是結集者把本品諸經之名串成兩行以便誦持，本編獨立成行，白話作 〔攝頌·經a–b〕。經末『某經第N竟』並自標字數，本編照錄不校。頁錨〔T01 0421a06〕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
本編不依巴利中部與增支部重排、不作會編、不替經補對照表、不讀別本、不用巴利文寫正文、不以他論代鏡。這不是不重視，而是守一條界：這裡譯的是漢譯《中阿含經》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
讀完卷第一，試著只用一句話說出五經的推進。能說出來，就可以往下一卷去；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 Madhyama Āgama runs to sixty fascicles and two hundred and twenty-two discourses, and the commonest difficulty for a first reader is not repetition but that “one discourse is too long.” This edition’s advice is: finish one fascicle, read it until you can say what number each of its discourses counts by and what each uses that number to say, and only then go on to the next. Fascicle 1, five discourses each with its own seven, 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, and a long discourse is divided by its rounds of question and answer, each paragraph still headed by its one discourse. At the head of the fascicle a heading paragraph gathers the fascicle title, the translation record, the chapter heading, and the closing title, and a summary-verse paragraph gathers the verse that stands under the chapter heading. When you meet “in the same way” or “likewise” and feel that something is missing, glance at the Source Text: the base text abbreviates in exactly this way. 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 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: where a sentence comes from, how this sūtra itself uses a term, what variant readings the collation notes record, where the Pali parallels fall as the Taishō notes give them. The Essentials is the shortest and stands on its own line; read it first or last.
III. Discourse Headings, the Summary Verse, and Loci
The discourse headings “(N) Discourse N of such a chapter of the Madhyama Āgama” belong to the base text and are kept as they stand. Under the chapter heading there is a summary verse, in which the compilers strung the names of the chapter’s discourses into two lines for recitation; this edition sets it on its own lines, and the Plain Reading marks it 〔Summary verse · Discourses a–b〕. Each discourse closes with “Discourse N ends” and its own character count, which this edition records without correcting. The loci 〔T01 0421a06〕 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 Majjhima or Aṅguttara, does not follow the modern recompilations, does not supply concordance tables, does not read the parallel texts, does not write Pali into the body, and does not set another treatise in the place of a mirror. This is not neglect but a boundary: what is translated here is the Chinese Madhyama 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 five discourses advance. If you can, go on to the next fascicle; 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》T01n0026，東晉瞿曇僧伽提婆譯《中阿含經》六十卷。本編不採會編、不依巴利中部與增支部重排；卷次照底本，每卷為一單元。篇之分合依底本自標之品：首篇名『七法品』，自標有十經、初一日誦；所攝諸卷見目錄。卷不割：一品跨卷者，各卷自為單元。
二、經為分節
一卷之中以經為節。原典層每經之題『（N）中阿含某品某經第N』自成一行帶錨，經文同頁併行、換頁換行；卷題、譯記、品題、攝頌與卷末題照錄。白話層一經一段，段首作 〔N·首句〕（頁錨），N 為底本經序，首句取「我聞如是」之後第一實句之起字；卷題至卷末題作 〔0·題署〕，攝頌作 〔攝頌·經a–b〕，皆不計經序。經末『某經第N竟』與自標字數，白話於經末一句提挈，照錄不校。長經依問答回合分段，段首仍一經一標。
三、反覆句式
底本以「如是」「亦復如是」「乃至」省文者，白話照省，不代經補足；同式反覆之段（如經五七輪問答）不刪、不併、不改序。反覆非冗，是誦本之體。
四、說者
對辯經以說者為準：佛告諸比丘者主語是世尊；世尊問而比丘答者，問答各錄其人；經自記之附敘（如經五末「說此法時」一段）主語是經，非世尊。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、譯記、品題、攝頌、經題、經末自標與頁錨。
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『巴利對經存目·別譯異文』。
義疏——以經為主語，依一卷之推進分節，末節『承衍』錄論藏之自標。
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
中阿含在所查漢藏範圍內無逐文古疏，論藏亦無逐目之釋，本編誠實記零，不代擬，不以他論代鏡。承衍唯錨《瑜伽師地論》攝事分契經事所列四阿笈摩之名與其釋中阿笈摩之名〔T30n1579 0772c09·0772c25〕；考據第一、三、四目於本帙各立定句『論藏無逐目釋』，不填。
七、巴利對經與巴利文
每經之巴利對經唯錄大正藏校注所載之座標，逐字照錄，不譯、不補、不改；校注原文與今行文字有差者，以〔CBETA 校〕並錄。校注所注之別本對照之號照錄，不讀別本、不建對照；校注未載者記無。巴利文不入正文，不據巴利改漢；名相之梵形唯依古德所傳，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〔T01 0421a06〕，攝事分全式〔T30n1579 0772c09〕。
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；底本缺字符照錄其形，組字式與通用字唯取字表所載，不自擬；同一名之異寫並錄不判。經末自標字數與本編所計並錄不判。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《中阿含經》之逐卷譯注，自七法品卷第一起，以底本之卷為次，所攝之品隨出而增；品為篇，卷為單元，不割卷。篇界依底本品題，不依今人會編；每卷之義疏各承其卷，不預言其後。本編所收之卷與經，見目錄所列。
I. Base Text, Scope, and Fascicles
The base text is Taishō T01n0026, the Madhyama Āgama in sixty fascicles translated by Gautama Saṅghadeva under the Eastern Jin. This edition does not follow the modern recompilations and does not rearrange the text by the Pali Majjhima or Aṅguttara Nikāya; the fascicles follow the base text, and each fascicle is one unit. The division into sections follows the chapters that the base text itself marks: the first section is named the Chapter on Sevens, which marks itself as having ten discourses in the first-day recitation, and the fascicles it contains are listed in the contents. No fascicle is divided: where a chapter runs across fascicles, each fascicle is its own unit.
II. The Discourse as Section
Within a fascicle the discourse is the unit of division. In the Source Text each discourse heading, “(N) Discourse N of such a chapter of the Madhyama Āgama,” stands on its own line with its locus; text on the same page runs on, and a new page begins a new line; the fascicle title, translation record, chapter heading, summary verse, and closing title are kept as they stand. 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”; the fascicle title through the closing title form 〔0 · Heading〕, and the summary verse 〔Summary verse · Discourses a–b〕, neither counted in the discourse sequence. The closing line of each discourse, “Discourse N ends,” and its own character count are noted in one sentence at the end of the paragraph and recorded without correction. 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 “in the same way,” “likewise,” or “up to,” the Plain Reading abbreviates likewise and does not fill in on the sūtra’s behalf; passages that repeat one form (as the seven rounds of question and answer in the fifth discourse) are neither cut, merged, nor reordered. Repetition is not redundancy but the form of a recited text.
IV. Speakers
In discourses of dialogue the speaker governs: where the Buddha addresses the bhikṣus the subject is the World-Honored One; where the World-Honored One asks and the bhikṣus answer, question and answer are each recorded to their speaker; where the discourse adds its own account (as the passage “when this teaching was spoken” at the end of the fifth discourse), the subject is the discourse, not the World-Honored One. 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 translation record, the chapter heading, the summary verse, the discourse headings, the closing counts, 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 Pāli Parallels on Record and Variants of the Alternate Translations. Exposition — speaks with the discourse as its subject, sectioned by the fascicle’s own progression, with a final section, Carrying Forward, recording the heading the treatise collection itself gives. 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 Madhyama Āgama has no running old commentary, and the treatise collection has no item-by-item gloss of it; this edition records that honestly, invents none, and sets no other treatise in the place of a mirror. Carrying Forward anchors only the names of the four Āgamas that the Topics of the Sūtras in the Compendium of Topics of the Yogācārabhūmi lists, and its explanation of the name of the Madhyama Āgama 〔T30n1579 0772c09 · 0772c25〕; the first, third, and fourth topics of the Apparatus carry for this work a fixed sentence, “the treatise collection has no item-by-item gloss,” and are not filled.
VII. Pali Parallels and Pali
The Pali parallel of each discourse is recorded only as the Taishō notes give it, verbatim, neither translated, supplemented, nor corrected; where the wording of the note differs from the current text, both are recorded side by side with a collation mark. The numbers of parallel texts that the notes give are recorded as they stand; the parallel texts are neither read nor set in concordance, and where the notes give none, none is given. Pali does not enter the body, and the Chinese is not altered on the strength of the Pali. The Sanskrit forms of names and terms follow only what the old masters transmitted; 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 〔T01 0421a06〕 for the base text, the full form 〔T30n1579 0772c09〕 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; a missing-character glyph of the base text is recorded in its own form, and its composition and standard equivalent are taken only from the character table, nothing being devised; variant spellings of one name are recorded side by side without adjudication. The character count that the base text marks at the end of each discourse and the count made by this edition 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 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 fascicle-by-fascicle translation and annotation of the Madhyama Āgama, beginning with Fascicle 1 of the Chapter on Sevens and proceeding in the order of the base text’s fascicles, the chapters it covers growing as they appear; a chapter is a section, a fascicle is a unit, and no fascicle is divided. The bounds of the sections follow the base text’s chapter headings, not modern recompilations; each fascicle’s Exposition carries forward its own fascicle and does not speak ahead of what follows. The fascicles and discourses this edition holds are those listed in the contents.
譯者Translator
一、漢譯者
底本譯記作「東晉孝武及安帝世隆安元年十一月至二年六月了於東亭寺罽賓三藏瞿曇僧伽提婆譯道祖筆受」〔T01 0421a05〕。瞿曇僧伽提婆，罽賓人，東晉時來華，於隆安元年十一月至二年六月在東亭寺譯出本經六十卷，道祖筆受；大正藏卷端譯記如此，本編照錄，不另考其傳。
二、鏡與證人
本經無逐文古疏，論藏亦無逐目之釋。所可承者唯《瑜伽師地論》攝事分契經事之自標：論列四阿笈摩之名，於中阿笈摩但釋其名曰「復以餘相處中而說，是故說名中阿笈摩」〔T30n1579 0772c25〕；義疏末節承衍錨之，考據於本帙各立定句，不以論之門目釋經。大正藏校注所載巴利增支部座標照錄為座標，不據以重排、不補、不改；校注所注別本對照之號照錄，不讀別本、不建對照。這些是讀此經時可知的古鏡之界與證人之號，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’s translation record reads that the work was translated in the reigns of Emperors Xiaowu and An of the Eastern Jin, from the eleventh month of the first year of Long’an to the sixth month of the second, at Dongting Monastery, by Gautama Saṅghadeva, Tripiṭaka master of Kaśmīra, with Daozu as scribe. Gautama Saṅghadeva, from Kaśmīra, came to China under the Eastern Jin and translated this sūtra in sixty fascicles at Dongting Monastery; the Taishō edition carries the record thus at the head of the fascicle, and this edition keeps it without further inquiry into his life.
II. Mirror and Witnesses
This sūtra has no running old commentary, and the treatise collection has no item-by-item gloss of it. What can be carried forward is only the heading that the Topics of the Sūtras in the Compendium of Topics of the Yogācārabhūmi itself gives: the treatise names the four Āgamas and, of the Madhyama Āgama, explains only the name, “Again, it speaks by way of the remaining characteristics placed in the middle; therefore it is called the Madhyama Āgama” 〔T30n1579 0772c25〕. The final section of the Exposition, Carrying Forward, anchors it there, and the Apparatus carries for this work a fixed sentence in place of the treatise’s topics. The Aṅguttara coordinates given in the Taishō notes are recorded as coordinates, not used to reorder, supplement, or correct; the numbers of parallel texts the notes give are recorded as they stand, and the parallel texts are neither read nor set in concordance. These are the bounds of the old mirror and the numbers of the witnesses one may know while reading 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; 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
- 《中阿含經》 六十卷 · 東晉罽賓三藏瞿曇僧伽提婆譯 · T01n0026。卷第一自
0421a03卷題至0427a08尾題；五經，八千三百六十字；攝頌一首；大正校記九十一條、校注一百四十三條。卷第二自0427a10卷題至0433a03品末題；五經，八千一百三十字；偈一首；大正校記九十三條、校注二百四條。卷第三自0433a06卷題至0440c15尾題；七經，一萬五百四十二字；攝頌一首、偈二首；大正校記一百九十三條、校注一百八十二條。卷第四自0440c19卷題至0448c10品末題；三經，一萬九百五十三字；無偈；大正校記一百四十九條、校注一百五十三條。卷第十自0485a07卷題至0492c01尾題；十六經，一萬三百一十字；攝頌一首；大正校記九十條、校注二百二十一條。
本編卷第一、卷第二、卷第三、卷第四、卷第十五單元與所有經句頁錨皆回到此一漢文流。
二、別本存目
- 大正藏校注於本卷五經之題下所注別本對照之號（經一、經二、經四各注一別本與增一阿含之號，經三、經五注增一阿含之號），本編唯錄其號於考據第十目；不讀別本、不建對照、不作校勘證人。
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，
0772c09起）。論列四阿笈摩之名，於中阿笈摩但釋其名；於本經無逐目之釋。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增支部對經座標八條，照錄於考據第十目，不譯、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〔T01 0421a06〕，攝事分全式〔T30n1579 0772c09〕。錨取所引首字所在之行。
六、取用範圍
引據以經與古德為限。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
- Madhyama Āgama in sixty fascicles · translated by Gautama Saṅghadeva, Tripiṭaka master of Kaśmīra, under the Eastern Jin · T01n0026. Fascicle 1 runs from the fascicle title at
0421a03to the closing title at0427a08: five discourses, eight thousand three hundred and sixty Han characters, one summary verse, ninety-one Taishō collation entries, and one hundred and forty-three notes. Fascicle 2 runs from the fascicle title at0427a10to the closing chapter title at0433a03: five discourses, eight thousand one hundred and thirty Han characters, one verse, ninety-three Taishō collation entries, and two hundred and four notes. Fascicle 3 runs from the fascicle title at0433a06to the closing title at0440c15: seven discourses, ten thousand five hundred and forty-two Han characters, one summary verse and two verses, one hundred and ninety-three Taishō collation entries, and one hundred and eighty-two notes. Fascicle 4 runs from the fascicle title at0440c19to the closing chapter title at0448c10: three discourses, ten thousand nine hundred and fifty-three Han characters, no verse, one hundred and forty-nine Taishō collation entries, and one hundred and fifty-three notes. Fascicle 10 runs from the fascicle title at0485a07to the closing title at0492c01: sixteen discourses, ten thousand three hundred and ten Han characters, one summary verse, ninety Taishō collation entries, and two hundred and twenty-one notes.
The units for Fascicles 1, 2, 3, 4, and 10 and every locus of a sūtra sentence in this edition return to this one Chinese text.
II. Parallel Texts as Recorded
- The Taishō notes under the headings of the five discourses of this fascicle give the numbers of parallel texts (for the first, second, and fourth discourses, one separately translated parallel each together with a number in the Ekottarika Āgama; for the third and fifth, a number in the Ekottarika Āgama only). This edition records those numbers only, in the tenth topic of the Apparatus; the parallel texts are neither read, set in concordance, nor used as witnesses for collation.
III. Old Mirror Carried Forward
- Yogācārabhūmi, Compendium of Topics, Topics of the Sūtras · translated by Xuanzang under the Tang · T30n1579 (fascicle 85, from
0772c09). It names the four Āgamas and, of the Madhyama Āgama, explains only the name; it has no item-by-item gloss of this sūtra. 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 eight coordinates of Pali parallels in the Aṅguttara given in the Taishō notes are recorded in the tenth topic of the Apparatus; they are not translated, and no concordance is built.
V. How Citations Are Given
Verbatim quotation stands in double corner brackets with its locus: the short form 〔T01 0421a06〕 for the base text, the full form 〔T30n1579 0772c09〕 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 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 5 個實文單元及每單元的完整五層連結。起訖依 T01n0026 的實際頁欄行；各單元合計 48,295 個漢字。
一、單元
| 單元 | 名 | T01n0026 起訖 | 五層 |
|---|---|---|---|
| 01 | 七法品 · 卷第一（經1–5） | 0421a03–0427a08 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 02 | 七法品 · 卷第二（經6–10） | 0427a10–0433a03 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 04 | 業相應品 · 卷第三（經11–17） | 0433a06–0440c15 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 05 | 業相應品 · 卷第四（經18–20） | 0440c19–0448c10 | 原典 · 白話 · 考據 · 義疏 · 心要 |
| 03 | 習相應品 · 卷第十（經42–57） | 0485a07–0492c01 | 原典 · 白話 · 考據 · 義疏 · 心要 |
二、全帙讀路
| 範圍 | 讀路 |
|---|---|
| 七法品 卷第一 | 先白話逐經（五經皆長經、無偈；經一至經三世尊自說，經四、經五世尊問比丘答，逐經認說者；經五七輪同式對讀，末段附敘自記六十比丘漏盡、六十比丘還家），再義疏六節，心要最後 |
| 七法品 卷第二 | 先白話逐經（五經有偈一首於經七；經六、經八、經十世尊告諸比丘，經七周那二問世尊二答，經九世尊先問生地比丘二事、餘皆舍梨子問滿慈子答，逐經認說者；經六七人七段、經八七段、經九七淨二輪七問七答、經十七斷七段皆同式對讀），再義疏六節，心要最後 |
| 業相應品 卷第三 | 先白話逐經（七經，羅云經偈二首，品首攝頌一首；鹽喻、度、思三經世尊告諸比丘，惒破經先目乾連與惒破論、後世尊問惒破，羅云經世尊教羅云，伽藍經、伽彌尼經在家人問世尊答，逐經認說者；鹽喻經三喻各二面、羅云經三時三業九段、思經十業、伽藍經十淨除與四住處、伽彌尼經十不善十善各列，皆同式對讀），再義疏八節，心要最後 |
| 業相應品 卷第四 | 先白話逐經（三經無偈；師子經師子大臣轉謗世尊答、八事同式，尼乾經世尊告諸比丘、自述往問諸尼乾，波羅牢經伽彌尼問世尊答，逐經認說者；師子經八事各二問一答、尼乾經六問六不、五詰責五稱譽、波羅牢經殺盜妄各二例與四論士四段，皆同式對讀），再義疏八節，心要最後 |
| 習相應品 卷第十 | 先白話逐經（十六經無偈，品首攝頌一首；十一經世尊告諸比丘，何義經阿難十問世尊十答，不思經世尊告阿難，慚愧經第五、戒經第七舍梨子告諸比丘，彌醯經先敘事後世尊說法，逐經認說者；何義、不思、念、慚愧、戒、恭敬諸經同列十三目，本際、二食、盡智、涅槃五經『何謂某習？答曰某為習』逐層逆推，皆同式對讀），再義疏七節，心要最後 |
三、典據速查
| 典據 | 用處 | 所在 |
|---|---|---|
| T01n0026 《中阿含經》 | 唯一底本；卷題、譯記、品題、攝頌、經題、經末自標與頁錨皆自此出 | 原典層全卷；白話、義疏、心要之逐字引 |
| T30n1579 《瑜伽師地論》攝事分契經事 | 唯列四阿笈摩之名與釋中阿笈摩之名；於本經無逐目釋 | 義疏末節承衍〔0772c09·0772c25〕；考據定句 |
| 大正藏校記與校注 | 宋元明等異讀；缺字符與字形；巴利增支部座標與別本對照之號 | 考據第九、第十目 |
四、卷首卷末導航
This index lists the 5 textual units and the complete five-layer link set for each. The range gives the actual page-column-line loci in T01n0026; the units together comprise 48,295 Han characters.
I. Units
| Unit | Name | T01n0026 Locus | Five Layers |
|---|---|---|---|
| 01 | The Chapter on Sevens · Fascicle 1 (Discourses 1–5) | 0421a03–0427a08 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 02 | The Chapter on Sevens · Fascicle 2 (Discourses 6–10) | 0427a10–0433a03 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 04 | The Chapter on Action · Fascicle 3 (Discourses 11–17) | 0433a06–0440c15 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 05 | The Chapter on Action · Fascicle 4 (Discourses 18–20) | 0440c19–0448c10 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
| 03 | The Chapter on Supporting Conditions · Fascicle 10 (Discourses 42–57) | 0485a07–0492c01 | Source Text · Plain Reading · Apparatus · Exposition · Essentials |
II. Reading Paths
| Range | Path |
|---|---|
| The Chapter on Sevens · Fascicle 1 | Plain Reading first, discourse by discourse (five long discourses, no verse; in the first three the World-Honored One speaks alone, in the fourth and fifth he asks and the bhikṣus answer, so identify the speaker in each; read the seven rounds of the fifth against one another, and its closing account of sixty bhikṣus ending their outflows and sixty returning home); then the six sections of the Exposition; the Essentials last |
| The Chapter on Sevens · Fascicle 2 | Plain Reading first, discourse by discourse (one verse, in Discourse 7; in Discourses 6, 8, and 10 the World-Honored One addresses the bhikṣus, in Discourse 7 Cunda asks twice and the World-Honored One answers twice, in Discourse 9 the World-Honored One first asks the bhikṣus of the native land two things and the rest is Śāriputra asking and Pūrṇa Maitrāyaṇīputra answering, so identify the speaker in each; read the seven persons of Discourse 6, the seven sections of Discourse 8, the two rounds of seven questions and answers on the seven purities in Discourse 9, and the seven sections of Discourse 10 against one another); then the six sections of the Exposition; the Essentials last |
| The Chapter on Action · Fascicle 3 | Plain Reading first, discourse by discourse (seven discourses, two verses in the Discourse to Rāhula, one summary verse at the head of the chapter; in the Discourses on the Simile of the Salt, the Fords, and Intention the World-Honored One addresses the bhikṣus, in the Discourse to Vappa Maudgalyāyana and Vappa discuss first and then the World-Honored One questions Vappa, in the Discourse to Rāhula the World-Honored One teaches Rāhula, and in the Discourses to the Kālāmas and to Gāmaṇi a layperson asks and the World-Honored One answers, so identify the speaker in each; the three similes with two sides each in the Discourse on the Simile of the Salt, the nine sections of three times and three actions in the Discourse to Rāhula, the ten actions in the Discourse on Intention, the ten purifications and four abidings in the Discourse to the Kālāmas, and the ten unwholesome and ten wholesome courses in the Discourse to Gāmaṇi are each listed in the same pattern, so read them against one another); then the eight sections of the Exposition; the Essentials last |
| The Chapter on Action · Fascicle 4 | Plain Reading first, discourse by discourse (three discourses, no verse; in the Discourse to Siṃha the minister Siṃha passes on a slander and the World-Honored One answers in eight points of the same pattern, in the Discourse on the Nirgranthas the World-Honored One addresses the bhikṣus and recounts his own questioning of the Nirgranthas, in the Discourse to Pāṭaliya the Gāmaṇi asks and the World-Honored One answers, so identify the speaker in each; the eight points with two questions and one answer each in the Discourse to Siṃha, the six questions and six denials and the five reproaches and five praises in the Discourse on the Nirgranthas, and the two examples each of killing, theft, and false speech and the four sections on the four debaters in the Discourse to Pāṭaliya are each listed in the same pattern, so read them against one another); then the eight sections of the Exposition; the Essentials last |
| The Chapter on Supporting Conditions · Fascicle 10 | Plain Reading first, discourse by discourse (no verse in the sixteen discourses, one summary verse at the head of the chapter; in eleven discourses the World-Honored One addresses the bhikṣus, in the Discourse on What Purpose Ānanda asks ten times and the World-Honored One answers ten times, in the Discourse on Not Intending the World-Honored One addresses Ānanda, in the fifth and seventh discourses Śāriputra addresses the bhikṣus, and the Discourse on Meghiya narrates first and then the World-Honored One teaches, so identify the speaker in each; the discourses on purpose, not intending, mindfulness, shame and conscience, precepts, and respect list the same thirteen items, and the five on the beginning, nutriment, the knowledge of ending, and nirvāṇa trace back level by level with “what supports this? the answer: that supports it,” so read them against one another); then the seven sections of the Exposition; the Essentials last |
III. Quick Reference to Sources
| Source | Use | Where |
|---|---|---|
| T01n0026, Madhyama Āgama | Sole base text; fascicle title, translation record, chapter heading, summary verse, discourse headings, closing counts, and loci all come from it | The Source Text of the whole fascicle; verbatim quotation in the Plain Reading, Exposition, and Essentials |
| T30n1579, Yogācārabhūmi, Compendium of Topics, Topics of the Sūtras | Names the four Āgamas and explains the name of the Madhyama Āgama only; no item-by-item gloss of this sūtra | Carrying Forward at the end of the Exposition 〔0772c09 · 0772c25〕; the fixed sentence in the Apparatus |
| Taishō collation entries and notes | Variants of the Song, Yuan, Ming, and other recensions; missing-character glyphs and forms; Aṅguttara coordinates and numbers of parallel texts | The ninth and tenth topics of the Apparatus |
IV. Front and Back Matter
題署Colophon
一、題署
書名作《中阿含經》。本編各單元末行統一署式為：
*釋慧鏡 · 指月 · 中阿含經 · {篇} · {卷} · 2026 秋*
卷首各篇以篇名代篇與卷。漢文題名依 T01n0026；英文題名作 Madhyama Āgama，篇名英譯見目錄。
二、底本與鏡
原典依 T01n0026。卷第一自 0421a03 至 0427a08，卷第二自 0427a10 至 0433a03，卷第三自 0433a06 至 0440c15，卷第四自 0440c19 至 0448c10，卷第十自 0485a07 至 0492c01。本帙無逐文古疏，論藏無逐目之釋；承衍所錨之論（T30n1579 攝事分）見書目。
三、單元與雙語五層
現有 5 個單元，七法品一篇（卷第一、卷第二）、業相應品一篇（卷第三、卷第四）、習相應品一篇（卷第十）。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，《中阿含經》譯注（指月），七法品·卷第一·義疏。
引用卷首篇章，可作：
釋慧鏡，《中阿含經》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：
《中阿含經》卷一，T01n0026，0421a14。
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 · 中阿含經 · 題署 · 2026 秋
I. Attribution
The work is titled Madhyama Āgama. The closing line of every unit in this edition follows one form:
*Shi Huijing · 指月 · Madhyama Āgama · {section} · {fascicle} · Autumn 2026*
The front-matter pages put the page name in place of section and fascicle. The Chinese title follows T01n0026; the English title is Madhyama Āgama, and the English names of the sections are given in the contents.
II. Base Text and Mirror
The Source Text follows T01n0026. Fascicle 1 runs from 0421a03 to 0427a08, Fascicle 2 from 0427a10 to 0433a03, Fascicle 3 from 0433a06 to 0440c15, Fascicle 4 from 0440c19 to 0448c10, and Fascicle 10 from 0485a07 to 0492c01. The work has no running old commentary, and the treatise collection has no item-by-item gloss of it; the treatise anchored in Carrying Forward (the Compendium of Topics, T30n1579) is listed in the Bibliography.
III. Units and the Bilingual Five Layers
There are at present 5 units: the Chapter on Sevens (Fascicles 1 and 2), the Chapter on Action (Fascicles 3 and 4), and the Chapter on Supporting Conditions (Fascicle 10). 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, Madhyama Āgama, translated and annotated (指月), The Chapter on Sevens · Fascicle 1 · Exposition.
To cite a front-matter page:
Shi Huijing, Madhyama 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:
Madhyama Āgama, fascicle 1, T01n0026, 0421a14.
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 · Madhyama Āgama · Colophon · Autumn 2026