Discourse on Knowing the Dhamma

The Buddha's words

Dhammaññūsutta from Tipitaka_Pali_Reader

Photo by countermarch form PxHere

"Bhikkhus, a bhikkhu endowed with seven qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. With which seven? Here, bhikkhus, a bhikkhu is one who knows the Dhamma, one who knows the meaning, one who knows himself, one who knows moderation, one who knows the proper time, one who knows the assembly, and one who knows the distinctions among individuals.

"And how, bhikkhus, is a bhikkhu one who knows the Dhamma? Here, bhikkhus, a bhikkhu knows the Dhamma – Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, Vedalla. If, bhikkhus, a bhikkhu did not know the Dhamma – Sutta, Geyya… Abbhutadhamma, Vedalla, he would not be called 'one who knows the Dhamma' here. But because, bhikkhus, a bhikkhu knows the Dhamma – Sutta, Geyya… Abbhutadhamma, Vedalla, therefore he is called 'one who knows the Dhamma'. Thus, one who knows the Dhamma.

"And how is he one who knows the meaning? Here, bhikkhus, a bhikkhu knows the meaning of each statement: 'This is the meaning of this statement, this is the meaning of that statement.' If, bhikkhus, a bhikkhu did not know the meaning of each statement: 'This is the meaning of this statement, this is the meaning of that statement,' he would not be called 'one who knows the meaning' here. But because, bhikkhus, a bhikkhu knows the meaning of each statement: 'This is the meaning of this statement, this is the meaning of that statement,' therefore he is called 'one who knows the meaning'. Thus, one who knows the Dhamma, one who knows the meaning.

"And how is he one who knows himself? Here, bhikkhus, a bhikkhu knows himself: 'I am thus far in faith, in virtue, in learning, in generosity, in wisdom, in ready wit.' If, bhikkhus, a bhikkhu did not know himself: 'I am thus far in faith, in virtue, in learning, in generosity, in wisdom, in ready wit,' he would not be called 'one who knows himself' here. But because, bhikkhus, a bhikkhu knows himself: 'I am thus far in faith, in virtue, in learning, in generosity, in wisdom, in ready wit,' therefore he is called 'one who knows himself'. Thus, one who knows the Dhamma, one who knows the meaning, one who knows himself.

"And how is he one who knows moderation? Here, bhikkhus, a bhikkhu knows moderation in receiving robes, almsfood, lodgings, and requisites for the sick, such as medicine. Monks, if a bhikkhu does not know moderation in receiving robes, almsfood, lodgings, and medicinal requisites, he would not be called ‘one who knows moderation’ here. But, monks, since a bhikkhu knows moderation in receiving robes, almsfood, lodgings, and medicinal requisites, he is called ‘one who knows moderation’. Thus, one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows moderation.

“And how is one ‘one who knows the proper time’? Here, monks, a bhikkhu knows the proper 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.’ Monks, if a bhikkhu does not know the proper 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 ‘one who knows the proper time’ here. But, monks, since a bhikkhu knows the proper 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 is called ‘one who knows the proper time’. Thus, one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the proper time.

“And how is one ‘one who knows the assembly’? Here, monks, a bhikkhu knows the assembly: ‘This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. In such a place, one should approach thus, stand thus, act thus, sit thus, speak thus, and remain silent thus.’ Monks, if a bhikkhu does not know the assembly: ‘This is an assembly of khattiyas… and remain silent thus,’ he would not be called ‘one who knows the assembly’ here. But, monks, since a bhikkhu knows the assembly: ‘This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. In such a place, one should approach thus, stand thus, act thus, sit thus, speak thus, and remain silent thus,’ he is called ‘one who knows the assembly’. Thus, one who knows the Dhamma, 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 is one ‘one who knows the superiority and inferiority of individuals’? Here, monks, individuals are known to a bhikkhu in two ways. There are two kinds of individuals: one who desires to see noble ones, and one who does not desire to see noble ones.

The individual who does not desire to see noble ones is censurable in that respect. The individual who desires to see noble ones is praiseworthy in that respect.

“There are two kinds of individuals who desire to see noble ones: one who desires to hear the true Dhamma, and one who does not desire to hear the true Dhamma. The individual who does not desire to hear the true Dhamma is censurable in that respect. The individual who desires to hear the true Dhamma is praiseworthy in that respect.

“There are two kinds of individuals who desire to hear the true Dhamma: one who listens to the Dhamma with an attentive ear, and one who listens to the Dhamma without an attentive ear. The individual who listens to the Dhamma without an attentive ear is censurable in that respect. The individual who listens to the Dhamma with an attentive ear is praiseworthy in that respect.

“There are two kinds of individuals who listen to the Dhamma with an attentive ear: one who, having heard the Dhamma, retains it, and one who, having heard the Dhamma, does not retain it. The individual who, having heard the Dhamma, does not retain it is censurable in that respect. The individual who, having heard the Dhamma, retains it is praiseworthy in that respect.

“There are two kinds of individuals who, having heard the Dhamma, retain it: one who examines the meaning of the retained teachings, and one who does not examine the meaning of the retained teachings. The individual who does not examine the meaning of the retained teachings is censurable in that respect. That person who investigates the meaning of the Dhamma, the elements, is thus praised in that respect.

“There are two persons who investigate the meaning of the Dhamma, the elements: one who, having understood the meaning and understood the Dhamma, practices in accordance with the Dhamma; and one who, having understood the meaning and understood the Dhamma, does not practice in accordance with the Dhamma. That person who, having understood the meaning and understood the Dhamma, does not practice in accordance with the Dhamma, is thus blameworthy in that respect. That person who, having understood the meaning and understood the Dhamma, practices in accordance with the Dhamma, is thus praised in that respect.

“There are two persons who, having understood the meaning and understood the Dhamma, practice in accordance with the Dhamma: one who practices for his own benefit but not for the benefit of others; and one who practices for his own benefit and for the benefit of others. That person who practices for his own benefit but not for the benefit of others, is thus blameworthy in that respect. That person who practices for his own benefit and for the benefit of others, is thus praised in that respect. It is in this way, bhikkhus, that persons are known by a bhikkhu in two ways. It is in this way, bhikkhus, that a bhikkhu is one who knows the superior and inferior of persons.

“Bhikkhus, a bhikkhu endowed with these seven qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.”