Reference Translation by Bhikkhu Sujato (CC0).
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa.
“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 cupped palms, and is the supreme field of merit for the world.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.
It’s when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows individuals high and low.
Kathañca, bhikkhave, bhikkhu dhammaññū hoti?
And how is a mendicant one who knows the teachings?
Idha, bhikkhave, bhikkhu dhammaṁ jānāti—
It’s when a mendicant knows the teachings:
suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ.
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.
No ce, bhikkhave, bhikkhu dhammaṁ jāneyya—
If a mendicant did not know these teachings,
suttaṁ geyyaṁ …pe… abbhutadhammaṁ vedallaṁ, nayidha ‘dhammaññū’ti vucceyya.
they would not be called ‘one who knows the teachings’.
Yasmā ca kho, bhikkhave, bhikkhu dhammaṁ jānāti—
But because they do know these teachings,
suttaṁ geyyaṁ …pe… abbhutadhammaṁ vedallaṁ, tasmā ‘dhammaññū’ti vuccati.
they are called ‘one who knows the teachings’.
Iti dhammaññū.
Such is the one who knows the teachings.
Atthaññū ca kathaṁ hoti?
And how are they one who knows the meaning?
Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jānāti:
It’s when a mendicant knows the meaning of this or that statement:
‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti.
‘This is what that statement means; that is what this statement means.’
No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jāneyya:
If a mendicant did not know the meaning of this or that statement,
‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya.
they would not be called ‘one who knows the meaning’.
Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jānāti:
But because they do know the meaning of this or that statement,
‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati.
they are called ‘one who knows the meaning’.
Iti dhammaññū, atthaññū.
Such is the one who knows the teachings and the one who knows the meaning.
Attaññū ca kathaṁ hoti?
And how are they one who has self-knowledge?
Idha, bhikkhave, bhikkhu attānaṁ jānāti:
It’s when a mendicant has self-knowledge:
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti.
‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’
No ce, bhikkhave, bhikkhu attānaṁ jāneyya:
If a mendicant did not have self-knowledge,
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya.
they would not be called ‘one who has self-knowledge’.
Yasmā ca, bhikkhave, bhikkhu attānaṁ jānāti:
But because they do have self-knowledge,
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati.
they are called ‘one who has self-knowledge’.
Iti dhammaññū, atthaññū, attaññū.
Such is the one who knows the teachings, the one who knows the meaning, and the one who has self-knowledge.
Mattaññū ca kathaṁ hoti?
And how are they one who knows moderation?
Idha, bhikkhave, bhikkhu mattaṁ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya.
It’s when a mendicant knows moderation when receiving robes, almsfood, lodgings, and medicines and supplies for the sick.
No ce, bhikkhave, bhikkhu mattaṁ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya.
If a mendicant did not know moderation, they would not be called ‘one who knows moderation’.
Yasmā ca kho, bhikkhave, bhikkhu mattaṁ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati.
But because they do know moderation, they are called ‘one who knows moderation’.
Iti dhammaññū, atthaññū, attaññū, mattaññū.
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.
Kālaññū ca kathaṁ hoti?
And how are they one who knows the right time?
Idha, bhikkhave, bhikkhu kālaṁ jānāti:
It’s when a mendicant knows the right time:
‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti.
‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’
No ce, bhikkhave, bhikkhu kālaṁ jāneyya:
If a mendicant did not know the right time,
‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya.
they would not be called ‘one who knows the right time’.
Yasmā ca kho, bhikkhave, bhikkhu kālaṁ jānāti:
But because they do know the right time,
‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati.
they are called ‘one who knows the right time’.
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū.
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.
Parisaññū ca kathaṁ hoti?
And how are they one who knows assemblies?
Idha, bhikkhave, bhikkhu parisaṁ jānāti:
It’s when a mendicant knows assemblies:
‘ayaṁ khattiyaparisā, ayaṁ brāhmaṇaparisā, ayaṁ gahapatiparisā, ayaṁ samaṇaparisā.
‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics.
Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti.
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.’
No ce, bhikkhave, bhikkhu parisaṁ jāneyya:
If a mendicant did not know assemblies,
‘ayaṁ khattiyaparisā …pe…
evaṁ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya.
they would not be called ‘one who knows assemblies’.
Yasmā ca kho, bhikkhave, bhikkhu parisaṁ jānāti:
But because they do know assemblies,
‘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.
they are called ‘one who knows assemblies’.
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū.
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.
Puggalaparoparaññū ca kathaṁ hoti?
And how are they one who knows individuals high and low?
Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti.
It’s when a mendicant understands individuals in terms of pairs.
Dve puggalā—
Two individuals:
eko ariyānaṁ dassanakāmo, eko ariyānaṁ na dassanakāmo.
one likes to see the noble ones, one does not.
Yvāyaṁ puggalo ariyānaṁ na dassanakāmo,
The individual who doesn’t like to see the noble ones
evaṁ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṁ puggalo ariyānaṁ dassanakāmo,
The individual who does like to see the noble ones
evaṁ so tenaṅgena pāsaṁso. .1
is praiseworthy in that respect.
Dve puggalā ariyānaṁ dassanakāmā—
Two individuals like to see the noble ones:
eko saddhammaṁ sotukāmo, eko saddhammaṁ na sotukāmo.
one likes to hear the true teaching, one does not.
Yvāyaṁ puggalo saddhammaṁ na sotukāmo,
The individual who doesn’t like to hear the true teaching
evaṁ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṁ puggalo saddhammaṁ sotukāmo,
The individual who does like to hear the true teaching
evaṁ so tenaṅgena pāsaṁso. .2
is praiseworthy in that respect.
Dve puggalā saddhammaṁ sotukāmā—
Two individuals like to hear the true teaching:
eko ohitasoto dhammaṁ suṇāti, eko anohitasoto dhammaṁ suṇāti.
one actively listens to the teaching, one does not.
Yvāyaṁ puggalo anohitasoto dhammaṁ suṇāti,
The individual who doesn’t actively listen to the teaching
evaṁ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṁ puggalo ohitasoto dhammaṁ suṇāti,
The individual who does actively listen to the teaching
evaṁ so tenaṅgena pāsaṁso. .3
is praiseworthy in that respect.
Dve puggalā ohitasotā dhammaṁ suṇanti—
Two individuals actively listen to the teaching:
eko sutvā dhammaṁ dhāreti, eko sutvā dhammaṁ na dhāreti.
one remembers the teaching they’ve heard, one does not.
Yvāyaṁ puggalo sutvā na dhammaṁ dhāreti,
The individual who doesn’t remember the teaching they’ve heard
evaṁ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṁ puggalo sutvā dhammaṁ dhāreti,
The individual who does remember the teaching they’ve heard
evaṁ so tenaṅgena pāsaṁso. .4
is praiseworthy in that respect.
Dve puggalā sutvā dhammaṁ dhārenti—
Two individuals remember the teaching they’ve heard:
eko dhātānaṁ dhammānaṁ atthaṁ upaparikkhati, eko dhātānaṁ dhammānaṁ atthaṁ na upaparikkhati.
one examines the meaning of the teachings they have remembered, one does not.
Yvāyaṁ puggalo dhātānaṁ dhammānaṁ atthaṁ na upaparikkhati,
The individual who does not examine the meaning of the teachings they have remembered
evaṁ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṁ puggalo dhātānaṁ dhammānaṁ atthaṁ upaparikkhati,
The individual who does examine the meaning of the teachings they have remembered
evaṁ so tenaṅgena pāsaṁso. .5
is praiseworthy in that respect.
Dve puggalā dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti—
Two individuals examine the meaning of the teachings they have remembered:
eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno.
one understands the meaning and the teaching and practicesin line with the teaching, one understands the meaning and the teaching but does not practice in line with the teaching.
Yvāyaṁ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno,
The individual who understands the meaning and the teaching but does not practice in line with the principle of the teaching
evaṁ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṁ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno,
The individual who understands the meaning and the teaching and practices in line with the principle of the teaching
evaṁ so tenaṅgena pāsaṁso. .6
is praiseworthy in that respect.
Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā—
Two individuals understand the meaning and the teaching and practice in line with the teaching:
eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca.
one practices to benefit themselves but not others, and one practices to benefit both themselves and others.
Yvāyaṁ puggalo attahitāya paṭipanno no parahitāya,
The individual who practices to benefit themselves but not others
evaṁ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṁ puggalo attahitāya ca paṭipanno parahitāya ca,
The individual who practices to benefit both themselves and others
evaṁ so tenaṅgena pāsaṁso. .7
is praiseworthy in that respect.
Evaṁ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti.
That’s how a mendicant understands individuals in terms of pairs.
Evaṁ, bhikkhave, bhikkhu puggalaparoparaññū hoti.
That’s how a mendicant is one who knows individuals high and low.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.
A mendicant with these seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
Catutthaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
“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 cupped 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 individuals high and low.
And how is a mendicant one who knows the teachings?
It’s when a mendicant knows the teachings:
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.
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.
And 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.
And 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.
And how are they one who knows moderation?
It’s when a mendicant knows moderation when receiving robes, almsfood, 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.
And 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.
And 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.
And how are they one who knows individuals high and low?
It’s when a mendicant understands individuals in terms of pairs.
Two individuals:
one likes to see the noble ones, one does not.
The individual who doesn’t like to see the noble ones
is reprehensible in that respect.
The individual who does like to see the noble ones
is praiseworthy in that respect.
Two individuals like to see the noble ones:
one likes to hear the true teaching, one does not.
The individual who doesn’t like to hear the true teaching
is reprehensible in that respect.
The individual who does like to hear the true teaching
is praiseworthy in that respect.
Two individuals like to hear the true teaching:
one actively listens to the teaching, one does not.
The individual who doesn’t actively listen to the teaching
is reprehensible in that respect.
The individual who does actively listen to the teaching
is praiseworthy in that respect.
Two individuals actively listen to the teaching:
one remembers the teaching they’ve heard, one does not.
The individual who doesn’t remember the teaching they’ve heard
is reprehensible in that respect.
The individual who does remember the teaching they’ve heard
is praiseworthy in that respect.
Two individuals remember the teaching they’ve heard:
one examines the meaning of the teachings they have remembered, one does not.
The individual who does not examine the meaning of the teachings they have remembered
is reprehensible in that respect.
The individual who does examine the meaning of the teachings they have remembered
is praiseworthy in that respect.
Two individuals examine the meaning of the teachings they have remembered:
one understands the meaning and the teaching and practicesin line with the teaching, one understands the meaning and the teaching but does not practice in line with the teaching.
The individual who understands the meaning and the teaching but does not practice in line with the principle of the teaching
is reprehensible in that respect.
The individual who understands the meaning and the teaching and practices in line with the principle of the teaching
is praiseworthy in that respect.
Two individuals understand the meaning and the teaching and practice in line with the teaching:
one practices to benefit themselves but not others, and one practices to benefit both themselves and others.
The individual who practices to benefit themselves but not others
is reprehensible in that respect.
The individual who practices to benefit both themselves and others
is praiseworthy in that respect.
That’s how a mendicant understands individuals in terms of pairs.
That’s how a mendicant is one who knows individuals high and low.
A mendicant with these seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
“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.
Kathañca, 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.
Atthaññū 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.
Attaññū 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.
Mattaññū 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.
Kālaññū 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.
Parisaññū 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.
Puggalaparoparaññū 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. .1
Dve 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. .2
Dve 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. .3
Dve 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. .4
Dve 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. .5
Dve 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. .6
Dve 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
Evaṁ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti.
Evaṁ, bhikkhave, bhikkhu puggalaparoparaññū hoti.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.
Catutthaṁ.