MĀ 1
Madhyamāgama 中阿含经
Chapter 1 七法品
1. Wholesome Qualities （一）善法经
Parallel to: AN 7.68 / EĀ 39.1
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I have heard thus: | 我闻如是： |
At one time the Buddha was staying in the Jeta Grove, Anāthapiṇḍada-ārāma near Śrāvastī. | 一时，佛游舍卫国，在胜林给孤独园。 |
At that time the World-Honored One told the bhikṣus, "If a bhikṣu accomplishes seven dharmas, he will attain the joy and delight of the noble ones, and correctly proceed to the exhaustion of the taints. What are the seven? They are: a bhikṣu knows the Dharma, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superiority of others. | 尔时，世尊告诸比丘：「若有比丘成就七法者，便于贤圣得欢喜乐，正趣漏尽。云何为七？谓比丘知法、知义、知时、知节、知己、知众、知人胜如。 |
How does a bhikṣu know the Dharma? It means that a bhikṣu knows the sūtras, gāthās, vyākaraṇas, nidānas, avadānas, itivṛttakas, jātakas, vaipulya, adbhuta, and the meaning of the teachings. This is called a bhikṣu knowing the Dharma. If a bhikṣu does not know the Dharma, it means not knowing the sūtras, gāthās, vyākaraṇas, nidānas, avadānas, itivṛttakas, jātakas, vaipulya, adbhuta, and the meaning of the teachings. Such a bhikṣu does not know the Dharma. If a bhikṣu knows the Dharma well, it means knowing the sūtras, gāthās, vyākaraṇas, nidānas, avadānas, itivṛttakas, jātakas, vaipulya, adbhuta, and the meaning of the teachings. This is called a bhikṣu knowing the Dharma well. | 「云何比丘为知法耶？谓比丘知正经、歌咏、记说、偈咃、因缘、撰录、本起、此说、生处、广解、未曾有法及说是义，是谓比丘为知法也。若有比丘不知法者，谓不知正经、歌咏、记说、偈咃、因缘、撰录、本起、此说、生处、广解、未曾有法及说义，如是比丘为不知法。若有比丘善知法者，谓知正经、歌咏、记说、偈咃、因缘、撰录、本起、此说、生处、广解、未曾有法及说义，是谓比丘善知法也。 |
How does a bhikṣu know the meaning? It means that a bhikṣu knows the meaning of the teachings of this and that, and the meaning of this and that. This is called a bhikṣu knowing the meaning. If a bhikṣu does not know the meaning, it means not knowing the meaning of the teachings of this and that, and the meaning of this and that. Such a bhikṣu does not know the meaning. If a bhikṣu knows the meaning well, it means knowing the meaning of the teachings of this and that, and the meaning of this and that. This is called a bhikṣu knowing the meaning well. | 「云何比丘为知义耶？谓比丘知彼彼说义是彼义、是此义，是谓比丘为知义也。若有比丘不知义者，谓不知彼彼说义是彼义、是此义，如是比丘为不知义。若有比丘善知义者，谓知彼彼说义是彼义、是此义，是谓比丘善知义也。 |
How does a bhikṣu know the time? It means that a bhikṣu knows when to cultivate the characteristics of the inferior, when to cultivate the characteristics of the superior, and when to cultivate the characteristics of equanimity. This is called a bhikṣu knowing the time. If a bhikṣu does not know the time, it means not knowing when to cultivate the characteristics of the inferior, when to cultivate the characteristics of the superior, and when to cultivate the characteristics of equanimity. Such a bhikṣu does not know the time. If a bhikṣu knows the time well, it means knowing when to cultivate the characteristics of the inferior, when to cultivate the characteristics of the superior, and when to cultivate the characteristics of equanimity. This is called a bhikṣu knowing the time well. | 「云何比丘为知时耶？谓比丘知是时修下相，是时修高相，是时修舍相，是谓比丘为知时也。若有比丘不知时者，谓不知是时修下相，是时修高相，是时修舍相，如是比丘为不知时。若有比丘善知时者，谓知是时修下相，是时修高相，是时修舍相，是谓比丘善知时也。 |
How does a bhikṣu know moderation? It means that a bhikṣu knows moderation in drinking and eating, going and staying, sitting and lying down, speaking and silence, defecating and urinating, abandoning sleep, and practicing right knowledge. This is called a bhikṣu knowing moderation. If a bhikṣu does not know moderation, it means not knowing moderation in drinking and eating, going and staying, sitting and lying down, speaking and silence, defecating and urinating, abandoning sleep, and practicing right knowledge. Such a bhikṣu does not know moderation. If a bhikṣu knows moderation well, it means knowing moderation in drinking and eating, going and staying, sitting and lying down, speaking and silence, defecating and urinating, abandoning sleep, and practicing right knowledge. This is called a bhikṣu knowing moderation well. | 「云何比丘为知节耶？谓比丘知节，若饮若食、若去若住、若坐若卧、若语若默、若大小便，捐除睡眠，修行正智，是谓比丘为知节也。若有比丘不知节者，谓不知若饮若食、若去若住、若坐若卧、若语若默、若大小便，捐除睡眠，修行正智，如是比丘为不知节。若有比丘善知节者，谓知若饮若食，若去若住，若坐若卧、若语若默、若大小便，捐除睡眠，修行正智，是谓比丘善知节也。 |
How does a bhikṣu know himself? It means that a bhikṣu knows himself, 'I have so much faith, morality, learning, generosity, wisdom, eloquence, teachings, and attainments.' This is called a bhikṣu knowing himself. If a bhikṣu does not know himself, it means not knowing himself, 'I have so much faith, morality, learning, generosity, wisdom, eloquence, teachings, and attainments.' Such a bhikṣu does not know himself. If a bhikṣu knows himself well, it means knowing himself, 'I have so much faith, morality, learning, generosity, wisdom, eloquence, teachings, and attainments.' This is called a bhikṣu knowing himself well. | 「云何比丘为知己耶？谓比丘自知我有尔所信、戒、闻、施、慧、辩、阿含及所得，是谓比丘为知己也。若有比丘不知己者，谓不自知我有尔所信、戒、闻、施、慧、辩、阿含及所得，如是比丘为不知己。若有比丘善知己者，谓自知我有尔所信、戒、闻、施、慧、辩、阿含及所得，是谓比丘善知己也。 |
How does a bhikṣu know the assembly? It means that a bhikṣu knows, 'This is the assembly of kṣatriyas, this is the assembly of brahmins, this is the assembly of householders, this is the assembly of renunciants. I should go, stay, sit, speak, and be silent in this way in those assemblies.' This is called a bhikṣu knowing the assembly. If a bhikṣu does not know the assembly, it means not knowing, 'This is the assembly of kṣatriyas, this is the assembly of brahmins, this is the assembly of householders, this is the assembly of renunciants. I should go, stay, sit, speak, and be silent in this way in those assemblies.' Such a bhikṣu does not know the assembly. If a bhikṣu knows the assembly well, it means knowing, 'This is the assembly of kṣatriyas, this is the assembly of brahmins, this is the assembly of householders, this is the assembly of renunciants. I should go, stay, sit, speak, and be silent in this way in those assemblies.' This is called a bhikṣu knowing the assembly well. | 「云何比丘为知众耶？谓比丘知此刹利众、此梵志众、此居士众、此沙门众，我于彼众应如是去、如是住、如是坐、如是语、如是默，是谓比丘为知众也。若有比丘不知众者，谓不知此刹利众、此梵志众、此居士众、此沙门众，我于彼众应如是去、如是住、如是坐、如是语、如是默，如是比丘为不知众。若有比丘善知众者，谓知此刹利众、此梵志众、此居士众、此沙门众、我于彼众应如是去、如是住、如是坐、如是语、如是默，是谓比丘善知众也。 |
How does a bhikṣu know the superiority of people? It means that a bhikṣu knows there are two kinds of people, those with faith and those without faith. Those with faith are superior, while those without faith are inferior. Those with faith are also of two kinds, those who frequently visit bhikṣus and those who do not. Those who frequently visit bhikṣus are superior, while those who do not are inferior. Those who frequently visit bhikṣus are also of two kinds, those who pay respect to bhikṣus and those who do not. Those who pay respect to bhikṣus are superior, while those who do not are inferior. Those who pay respect to bhikṣus are also of two kinds, those who ask about the sūtras and those who do not. Those who ask about the sūtras are superior, while those who do not are inferior. Those who ask about the sūtras are also of two kinds, those who listen attentively and those who do not. Those who listen attentively are superior, while those who do not are inferior. Those who listen attentively are also of two kinds, those who remember the teachings and those who do not. Those who remember the teachings are superior, while those who do not are inferior. Those who remember the teachings are also of two kinds, those who contemplate the meaning of the teachings and those who do not. Those who contemplate the meaning of the teachings are superior, while those who do not are inferior. Those who contemplate the meaning of the teachings are also of two kinds, those who understand the teachings and their meaning, who follow the teachings, conform to the teachings, and practice in accordance with the teachings, and those who do not understand the teachings and their meaning, who do not follow the teachings, conform to the teachings, and practice in accordance with the teachings. Those who understand the teachings and their meaning, who follow the teachings, conform to the teachings, and practice in accordance with the teachings are superior, while those who do not are inferior. Those who understand the teachings and their meaning, who follow the teachings, conform to the teachings, and practice in accordance with the teachings are also of two kinds, those who benefit themselves, benefit others, benefit many people, have compassion for the world, and seek benefit and happiness for gods and humans, and those who do not benefit themselves, do not benefit others, do not benefit many people, do not have compassion for the world, and do not seek benefit and happiness for gods and humans. Those who benefit themselves, benefit others, benefit many people, have compassion for the world, and seek benefit and happiness for gods and humans are the best, the greatest, the highest, the most excellent, the most sublime, the most wonderful among those people. It is like how butter is the best, the greatest, the highest, the most excellent, the most sublime, the most wonderful among milk, curd, fresh | 「云何比丘知人胜如？谓比丘知有二种人，有信、有不信；若信者胜，不信者为不如也。谓信人复有二种，有数往见比丘、有不数往见比丘；若数往见比丘者胜，不数往见比丘者为不如也。谓数往见比丘人复有二种，有礼敬比丘、有不礼敬比丘；若礼敬比丘者胜，不礼敬比丘者为不如也。谓礼敬比丘人复有二种，有问经、有不问经；若问经者胜，不问经者为不如也。谓问经人复有二种，有一心听经、有不一心听经；若一心听经者胜，不一心听经者为不如也。谓一心听经人复有二种，有闻持法、有闻不持法；若闻持法者胜，闻不持法者为不如也。谓闻持法人复有二种，有闻法观义、有闻法不观义；若闻法观义者胜，闻法不观义者为不如也。谓闻法观义人复有二种，有知法、知义、向法次法、随顺于法、如法行之；有不知法、不知义、不向法次法、不随顺法、不如法行。若知法、知义、向法次法、随顺于法、如法行者胜；不知法、不知义、不向法次法、不随顺法、不如法行者为不如也。谓知法、知义、向法次法、随顺于法、如法行人复有二种，有自饶益，亦饶益他，饶益多人，愍伤世间，为天、为人求义及饶益，求安隐快乐；有不自饶益，亦不饶益他，不饶益多人，不愍伤世间，不为天、不为人求义及饶益，求安隐快乐。若自饶益，亦饶益他，饶益多人，愍伤世间，为天、为人求义及饶益，求安隐快乐者，此人于彼人中为极第一，为大、为上、为最、为胜、为尊、为妙。譬如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者，于彼中为极第一，为大、为上、为最、为胜、为尊、为妙，如是若人自饶益，亦饶益他，饶益多人，愍伤世间，为天、为人求义及饶益，求安隐快乐。此二人如上所说，如上分别，如上施设，此为第一，为大，为上、为最、为胜、为尊、为妙，是谓比丘知人胜如。」 |
The Buddha spoke thus. Those bhikṣus, having heard the Buddha's words, rejoiced and practiced accordingly. | 佛说如是。彼诸比丘闻佛所说，欢喜奉行。 |
Translated from Chinese using Gemma-2-Mitra (Buddhist-NLP).
This is the classical Chinese root text of Madhyamāgama, a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).