1“A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What seven? It’s when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low.

2And how is a mendicant one who knows the teachings? It’s when a mendicant knows the teachings: statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. If a mendicant did not know these teachings, they would not be called ‘one who knows the teachings’. But because they do know these teachings, they are called ‘one who knows the teachings’. Such is the one who knows the teachings.

3And how are they one who knows the meaning? It’s when a mendicant knows the meaning of this or that statement: ‘This is what that statement means; that is what this statement means.’ If a mendicant did not know the meaning of this or that statement, they would not be called ‘one who knows the meaning’. But because they do know the meaning of this or that statement, they are called ‘one who knows the meaning’. Such is the one who knows the teachings and the one who knows the meaning.

4And how are they one who has self-knowledge? It’s when a mendicant has self-knowledge: ‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’ If a mendicant did not have self-knowledge, they would not be called ‘one who has self-knowledge’. But because they do have self-knowledge, they are called ‘one who has self-knowledge’. Such is the one who knows the teachings, the one who knows the meaning, and the one who has self-knowledge.

5And how are they one who knows moderation? It’s when a mendicant knows moderation when receiving robes, alms-food, lodgings, and medicines and supplies for the sick. If a mendicant did not know moderation, they would not be called ‘one who knows moderation’. But because they do know moderation, they are called ‘one who knows moderation’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, and the one who knows moderation.

6And how are they one who knows the right time? It’s when a mendicant knows the right time: ‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’ If a mendicant did not know the right time, they would not be called ‘one who knows the right time’. But because they do know the right time, they are called ‘one who knows the right time’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, and the one who knows the right time.

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7And how are they one who knows assemblies? It’s when a mendicant knows assemblies: ‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ If a mendicant did not know assemblies, they would not be called ‘one who knows assemblies’. But because they do know assemblies, they are called ‘one who knows assemblies’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, the one who knows the right time, and the one who knows assemblies.

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8And how are they one who knows people high and low?

It’s when a mendicant understands people in terms of pairs. Two people: one likes to see the noble ones, one does not. The person who doesn’t like to see the noble ones is reprehensible in that respect. The person who does like to see the noble ones is praiseworthy in that respect.

9Two people like to see the noble ones: one likes to hear the true teaching, one does not. The person who doesn’t like to hear the true teaching is reprehensible in that respect. The person who does like to hear the true teaching is praiseworthy in that respect.

10Two people like to hear the true teaching: one lends an ear to the teaching, one does not. The person who doesn’t lend an ear to the teaching is reprehensible in that respect. The person who does lend an ear to the teaching is praiseworthy in that respect.

11Two people lend an ear to the teaching: one remembers the teaching they’ve heard, one does not. The person who doesn’t remember the teaching they’ve heard is reprehensible in that respect. The person who does remember the teaching they’ve heard is praiseworthy in that respect.

12Two people remember the teaching they’ve heard: one reflects on the meaning of the teachings they have remembered, one does not. The person who does not reflect on the meaning of the teachings they have remembered is reprehensible in that respect. The person who does reflect on the meaning of the teachings they have remembered is praiseworthy in that respect.

13Two people reflect on the meaning of the teachings they have remembered: one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly. The person who understands the meaning and the teaching but does not practice accordingly is reprehensible in that respect. The person who understands the meaning and the teaching and practices accordingly is praiseworthy in that respect.

14Two people understand the meaning and the teaching and practice accordingly: one practices to benefit themselves but not others, and one practices to benefit both themselves and others. The person who practices to benefit themselves but not others is reprehensible in that respect. The person who practices to benefit both themselves and others is praiseworthy in that respect.

15That’s how a mendicant understands people in terms of pairs.

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16That’s how a mendicant is one who knows people high and low.

A mendicant with these seven factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

1"Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṁ puññakkhettaṁ lokassa. Katamehi sattahi? Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.

2Kathañca, bhikkhave, bhikkhu dhammaññū hoti? Idha, bhikkhave, bhikkhu dhammaṁ jānāti – suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. No ce, bhikkhave, bhikkhu dhammaṁ jāneyya – suttaṁ geyyaṁ … pe … abbhutadhammaṁ vedallaṁ, nayidha ‘dhammaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu dhammaṁ jānāti – suttaṁ geyyaṁ … pe … abbhutadhammaṁ vedallaṁ, tasmā ‘dhammaññū’ti vuccati. Iti dhammaññū. (1)

3Atthaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jānāti:  ‘Ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti. No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jāneyya:  ‘Ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jānāti:  ‘Ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. Iti dhammaññū, atthaññū. (2)

4Attaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu attānaṁ jānāti:  ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti. No ce, bhikkhave, bhikkhu attānaṁ jāneyya:  ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya. Yasmā ca, bhikkhave, bhikkhu attānaṁ jānāti:  ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū. (3)

5Mattaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu mattaṁ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya. No ce, bhikkhave, bhikkhu mattaṁ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu mattaṁ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū. (4)

6Kālaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu kālaṁ jānāti:  ‘Ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti. No ce, bhikkhave, bhikkhu kālaṁ jāneyya:  ‘Ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu kālaṁ jānāti:  ‘Ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū. (5)

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7Parisaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu parisaṁ jānāti:  ‘Ayaṁ khattiyaparisā, ayaṁ brāhmaṇaparisā, ayaṁ gahapatiparisā, ayaṁ samaṇaparisā. Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti. No ce, bhikkhave, bhikkhu parisaṁ jāneyya:  ‘Ayaṁ khattiyaparisā … pe … evaṁ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu parisaṁ jānāti:  ‘Ayaṁ khattiyaparisā, ayaṁ brāhmaṇaparisā, ayaṁ gahapatiparisā, ayaṁ samaṇaparisā. Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti, tasmā ‘parisaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū. (6)

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8Puggalaparoparaññū ca kathaṁ hoti?

Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti. Dve puggalā – eko ariyānaṁ dassanakāmo, eko ariyānaṁ na dassanakāmo. Yvāyaṁ puggalo ariyānaṁ na dassanakāmo, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo ariyānaṁ dassanakāmo, evaṁ so tenaṅgena pāsaṁso. (7.1)

9Dve puggalā ariyānaṁ dassanakāmā – eko saddhammaṁ sotukāmo, eko saddhammaṁ na sotukāmo. Yvāyaṁ puggalo saddhammaṁ na sotukāmo, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo saddhammaṁ sotukāmo, evaṁ so tenaṅgena pāsaṁso. (7.2)

10Dve puggalā saddhammaṁ sotukāmā – eko ohitasoto dhammaṁ suṇāti, eko anohitasoto dhammaṁ suṇāti. Yvāyaṁ puggalo anohitasoto dhammaṁ suṇāti, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo ohitasoto dhammaṁ suṇāti, evaṁ so tenaṅgena pāsaṁso. (7.3)

11Dve puggalā ohitasotā dhammaṁ suṇanti – eko sutvā dhammaṁ dhāreti, eko sutvā dhammaṁ na dhāreti. Yvāyaṁ puggalo sutvā na dhammaṁ dhāreti, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo sutvā dhammaṁ dhāreti, evaṁ so tenaṅgena pāsaṁso. (7.4)

12Dve puggalā sutvā dhammaṁ dhārenti – eko dhātānaṁ dhammānaṁ atthaṁ upaparikkhati, eko dhātānaṁ dhammānaṁ atthaṁ na upaparikkhati. Yvāyaṁ puggalo dhātānaṁ dhammānaṁ atthaṁ na upaparikkhati, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo dhātānaṁ dhammānaṁ atthaṁ upaparikkhati, evaṁ so tenaṅgena pāsaṁso. (7.5)

13Dve puggalā dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti – eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. Yvāyaṁ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, evaṁ so tenaṅgena pāsaṁso. (7.6)

14Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā – eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca. Yvāyaṁ puggalo attahitāya paṭipanno no parahitāya, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo attahitāya ca paṭipanno parahitāya ca, evaṁ so tenaṅgena pāsaṁso. (7.7)

15Evaṁ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti.

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16Evaṁ, bhikkhave, bhikkhu puggalaparoparaññū hoti.

Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo … pe … anuttaraṁ puññakkhettaṁ lokassā"ti.

Catutthaṁ.