4.
The Discourse on One Who Knows the Teaching
68.
"Monks, a monk possessed of seven qualities is worthy of offerings, etc.
an unsurpassed field of merit for the world.
Which seven?
Here, monks, a monk knows the Teaching, knows the meaning, knows himself, knows moderation, knows the proper time, knows the assembly, and knows the higher and lower among individuals.
And how, monks, does a monk know the Teaching? Here, monks, a monk knows the Teaching - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. If, monks, a monk did not know the Teaching - discourse, mixed prose and verse, etc. wonderful phenomena, catechism, he would not be called here 'one who knows the Teaching'. But because, monks, a monk knows the Teaching - discourse, mixed prose and verse, etc. wonderful phenomena, catechism, therefore he is called 'one who knows the Teaching'. Thus one who knows the Teaching.
And how does one know the meaning? Here, monks, a monk knows the meaning of each and every statement - 'This is the meaning of this statement, this is the meaning of this statement.' If, monks, a monk did not know the meaning of each and every statement - 'This is the meaning of this statement, this is the meaning of this statement,' he would not be called here 'one who knows the meaning'. But because, monks, a monk knows the meaning of each and every statement - 'This is the meaning of this statement, this is the meaning of this statement,' therefore he is called 'one who knows the meaning'. Thus one who knows the Teaching, one who knows the meaning.
And how does one know oneself? Here, monks, a monk knows himself - 'This is the extent of my faith, morality, learning, generosity, wisdom, and discernment.' If, monks, a monk did not know himself - 'This is the extent of my faith, morality, learning, generosity, wisdom, and discernment,' he would not be called here 'one who knows oneself'. But because, monks, a monk knows himself - 'This is the extent of my faith, morality, learning, generosity, wisdom, and discernment,' therefore he is called 'one who knows oneself'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself.
And how does one know moderation? Here, monks, a monk knows moderation in accepting the requisites of robes, almsfood, lodging and medicine for the sick. If, monks, a monk did not know moderation in accepting the requisites of robes, almsfood, lodging and medicine for the sick, he would not be called here 'one who knows moderation'. But because, monks, a monk knows moderation in accepting the requisites of robes, almsfood, lodging and medicine for the sick, therefore he is called 'one who knows moderation'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation.
And how does one know the proper time? Here, monks, a monk knows the time - 'This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion.' If, monks, a monk did not know the time - 'This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion,' he would not be called here 'one who knows the proper time'. But because, monks, a monk knows the time - 'This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion,' therefore he is called 'one who knows the proper time'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the proper time.
And how does one know the assembly? Here, monks, a monk knows the assembly - 'This is an assembly of warriors, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. There one should approach thus, one should stand thus, one should act thus, one should sit thus, one should speak thus, one should remain silent thus.' If, monks, a monk did not know the assembly - 'This is an assembly of warriors, etc. one should remain silent thus,' he would not be called here 'one who knows the assembly'. But because, monks, a monk knows the assembly - 'This is an assembly of warriors, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. There one should approach thus, one should stand thus, one should act thus, one should sit thus, one should speak thus, one should remain silent thus,' therefore he is called 'one who knows the assembly'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the proper time, one who knows the assembly.
And how does one know the higher and lower among individuals? Here, monks, for a monk individuals are known by pairs. Two persons - one wishes to see the noble ones, one does not wish to see the noble ones. That person who does not wish to see the noble ones, thus he is blameworthy on that factor. That person who wishes to see the noble ones, thus he is praiseworthy on that factor.
"Two persons wishing to see the noble ones - one wishes to hear the Good Teaching, one does not wish to hear the Good Teaching. That person who does not wish to hear the Good Teaching, thus he is blameworthy in that factor. That person who wishes to hear the Good Teaching, thus he is praiseworthy in that factor.
"Two persons wishing to hear the Good Teaching - one listens to the Teaching with ears inclined, one listens to the Teaching without ears inclined. That person who listens to the Teaching without ears inclined, thus he is blameworthy in that factor. That person who listens to the Teaching with ears inclined, thus he is praiseworthy in that factor.
"Two persons listen to the Teaching with ears inclined - one, having heard, retains the Teaching, one, having heard, does not retain the Teaching. That person who, having heard, does not retain the Teaching, thus he is blameworthy in that factor. That person who, having heard, retains the Teaching, thus he is praiseworthy in that factor.
"Two persons, having heard, retain the Teaching - one investigates the meaning of the teachings retained, one does not investigate the meaning of the teachings retained. That person who does not investigate the meaning of the teachings retained, thus he is blameworthy in that factor. That person who investigates the meaning of the teachings retained, thus he is praiseworthy in that factor.
"Two persons investigate the meaning of the teachings retained - one, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, one, having understood the meaning and having understood the Teaching, is not practising in accordance with the Teaching. That person who, having understood the meaning and having understood the Teaching, is not practising in accordance with the Teaching, thus he is blameworthy in that factor. That person who, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, thus he is praiseworthy in that factor.
"Two persons, having understood the meaning and having understood the Teaching, are practising in accordance with the Teaching - one is practising for personal welfare but not for the welfare of others, one is practising both for personal welfare and for the welfare of others. That person who is practising for personal welfare but not for the welfare of others, thus he is blameworthy in that factor. That person who is practising both for personal welfare and for the welfare of others, thus he is praiseworthy in that factor. Thus, monks, persons are known to a monk by twofold comparison. Thus, monks, a monk is one who knows the higher and lower among persons. "Monks, a monk possessed of these seven qualities is worthy of offerings, worthy of hospitality, etc. an unsurpassed field of merit for the world." The fourth.