七知經

Thus have I heard:

At one time the Blessed One was journeying in the country of Śrāvastī, dwelling in Jeta's Grove, the Park of Anāthapiṇḍika[2].

At that time the Blessed One addressed the bhikkhus, saying: "If a bhikkhu accomplishes seven qualities, he will surely attain joy and happiness in the Dharma of the Noble Ones[3], advancing directly toward the extinction of the taints. What are these seven qualities? They are: to know the Dharma, to know the meaning, to know the time, to know moderation, to know oneself, to know assemblies, and to know the superiority and inferiority of persons[4].

"What is it for a bhikkhu to know the Dharma? It means that the bhikkhu knows the discourses (sūtra), the chants (geya), the prophetic expositions (vyākaraṇa), the verses (gāthā), the causes and conditions (nidāna), the compilations (avadāna?), the accounts of origins (itivṛttaka), the parables (this-speaking), the birth stories (jātaka), the extensive explanations (vaipulya), the marvelous and unprecedented matters (adbhutadharma), and the expositions of meaning (upadeśa)[5].

This is a bhikkhu who knows the Dharma. If a bhikkhu does not know the Dharma, that is, he does not know the discourses, the chants, the prophetic expositions, the verses, the causes and conditions, the compilations, the accounts of origins, the parables, the birth stories, the extensive explanations, the marvelous and unprecedented matters, and the expositions of meaning—such a bhikkhu is one who does not know the Dharma.

If there is a bhikkhu who well and clearly knows the Dharma, that is, he knows the discourses, the chants, the prophetic expositions, the verses, the causes and conditions, the compilations, the accounts of origins, the parables, the birth stories, the extensive explanations, the marvelous and unprecedented matters, and the expositions of meaning—this is a bhikkhu who well and clearly knows the Dharma.

"What is it for a bhikkhu to know the meaning? It means that the bhikkhu knows the meaning of this teaching or that teaching, knows that this has such-and-such a meaning, knows that that has such-and-such a meaning[6]. This is a bhikkhu who knows the meaning.

If a bhikkhu does not know the meaning, that is, the bhikkhu does not know the meaning of this teaching or that teaching; he does not know that this has such-and-such a meaning, that that has such-and-such a meaning—such a bhikkhu is one who does not know the meaning. If there is a bhikkhu who well and clearly knows the meaning, that is, he knows the meaning of this teaching or that teaching, knows that this has such-and-such a meaning, knows that that has such-and-such a meaning—this is a bhikkhu who well and clearly knows the meaning.

"What is it for a bhikkhu to know the time? It means that the bhikkhu knows at what time the lower method should be cultivated, at what time the higher method should be cultivated, and at what time the method of equanimity should be cultivated[7]. This is a bhikkhu who knows the time.

If there is a bhikkhu who does not know the time, that is, he does not know at what time the lower method should be cultivated, at what time the higher method should be cultivated, and at what time the method of equanimity should be cultivated—such a bhikkhu is one who does not know the time. If there is a bhikkhu who well and clearly knows the time, that is, he knows at what time the lower method should be cultivated, at what time the higher method should be cultivated, and at what time the method of equanimity should be cultivated—this is a bhikkhu who well and clearly knows the time.

"What is it for a bhikkhu to know moderation? It means that the bhikkhu knows moderation in eating, drinking, walking, standing, sitting, lying down, speaking, keeping silent, lessening sleep, and cultivating right awareness. This is a bhikkhu who knows moderation.

If there is a bhikkhu who does not know moderation, that is, the bhikkhu does not know moderation in eating, drinking, walking, standing, sitting, lying down, speaking, keeping silent, in defecation and urination, lessening sleep, and cultivating right awareness—such a bhikkhu is one who does not know moderation. If there is a bhikkhu who well and clearly knows moderation, that is, he knows moderation in eating, drinking, walking, standing, sitting, lying down, speaking, keeping silent, lessening sleep, and cultivating right awareness—this is a bhikkhu who well and clearly knows moderation.

"What is it for a bhikkhu to know himself? The bhikkhu himself knows that he has such-and-such a measure of faith, morality, generosity, wisdom, eloquence, the scriptures (āgama), and attainment[8]. Such a bhikkhu is one who knows himself. If there is a bhikkhu who does not know himself, that is, he does not himself know that he has such-and-such a measure of faith, morality, learning, generosity, wisdom, eloquence, the scriptures, and attainment—such a bhikkhu is one who does not know himself. If there is a bhikkhu who well and clearly knows himself, that is, he knows that he has such-and-such a measure of faith, morality, generosity, wisdom, eloquence, the scriptures, and attainment—such a bhikkhu is one who well and clearly knows himself.

"What is it for a bhikkhu to know assemblies? The bhikkhu knows: this is an assembly of khattiyas (warrior-nobles), this is an assembly of brahmins, this is an assembly of householders, this is an assembly of recluses (śramaṇas). Among these assemblies, I should walk thus, stand thus, sit thus, speak thus, and keep silent thus.

This is a bhikkhu who knows assemblies. If there is a bhikkhu who does not know assemblies, that is, he does not know: this is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of recluses. Among these assemblies, I should walk thus, stand thus, sit thus, speak thus, and keep silent thus—such a bhikkhu is one who does not know assemblies.

If there is a bhikkhu who well and clearly knows assemblies, that is, he knows: this is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of recluses. Among these assemblies, I should walk thus, stand thus, sit thus, speak thus, and keep silent thus—this is a bhikkhu who well and clearly knows assemblies.

"What is it for a bhikkhu to know the superiority and inferiority of persons[9]? It means that the bhikkhu knows there are two kinds of persons: those with faith and those without faith[10]. The person with faith is superior; the person without faith is inferior.

The person with faith is again of two kinds: one who often comes to see a bhikkhu and one who does not often come to see a bhikkhu. The person who comes to see a bhikkhu is superior; the person who does not often come to see a bhikkhu is inferior. The person who often comes to see a bhikkhu is again of two kinds: one who shows reverence and one who does not show reverence.

The person who shows reverence is superior; the person who does not show reverence is inferior. The person who shows reverence is again of two kinds: one who inquires about the scriptures and one who does not inquire about the scriptures. The person who inquires about the scriptures is superior; the person who does not inquire about the scriptures is inferior.

The person who inquires about the scriptures is again of two kinds: one who listens to the scriptures single-mindedly and one who does not listen to the scriptures single-mindedly. The person who listens to the scriptures single-mindedly is superior; the person who does not listen to the scriptures single-mindedly is inferior. The person who listens to the scriptures single-mindedly is of two kinds: one who, having listened, upholds the Dharma, and one who, having listened, does not uphold the Dharma.

The person who, having listened, upholds the Dharma is superior; the person who, having listened, does not uphold the Dharma is inferior. The person who, having listened, upholds the Dharma is again of two kinds: one who listens to the Dharma and contemplates its meaning, and one who listens to the Dharma but does not contemplate its meaning. The person who listens to the Dharma and contemplates its meaning is superior; the person who listens to the Dharma but does not contemplate its meaning is inferior.

The kind who listens to the Dharma and contemplates its meaning is again of two: one who knows the Dharma, knows the meaning, inclines toward the Dharma and what is in accord with the Dharma, conforms to the Dharma, and practices in accordance with the Dharma[11]; and the kind who does not know the Dharma, does not know the meaning, does not incline toward the Dharma and what is in accord with the Dharma, does not conform to the Dharma, and does not practice in accordance with the Dharma.

The person who knows the Dharma, knows the meaning, inclines toward the Dharma and what is in accord with the Dharma, conforms to the Dharma, and practices in accordance with the Dharma is superior; the person who does not know the Dharma, does not know the meaning, does not incline toward the Dharma and what is in accord with the Dharma, does not conform to the Dharma, and does not practice in accordance with the Dharma is inferior.

The kind who knows the Dharma, knows the meaning, inclines toward the Dharma and what is in accord with the Dharma, conforms to the Dharma, and practices in accordance with the Dharma is again of two kinds: one who both benefits himself and also benefits others, who benefits all people, who has compassion for the world, who seeks the meaning and the good, and the peace and happiness of gods and humans; and the kind who neither benefits himself nor benefits others, who has no compassion for the world, who does not seek the meaning and the good, and the peace and happiness of gods and humans.

If there is one who benefits himself, who also benefits others, who benefits all people, who has compassion for the world, who seeks the meaning and the good, and the peace and happiness of gods and humans—that person is the foremost, the greatest, the highest, the supreme, the most excellent, the most venerable, the most sublime among all other people. Just as from a cow comes milk, from milk comes curds, from curds comes fresh butter, from fresh butter comes clarified butter, and from clarified butter comes ghee[12]: ghee is the foremost, the greatest, the highest, the supreme, the most excellent, the most venerable, the most sublime in comparison with the others.

Likewise, if there is one who benefits all people, who has compassion for the world, who seeks the meaning and the good, and the peace and happiness of gods and humans, then among the two kinds of persons spoken of, distinguished, and set forth above, that person is the foremost, the greatest, the highest, the supreme, the most excellent, the most venerable, the most sublime. This is a bhikkhu who knows the superiority and inferiority of persons.

Thus spoke the Buddha. The bhikkhus, having heard what the Buddha spoke, were delighted and respectfully put it into practice.

Notes:

[1]. Corresponds to the Pāli: A. VII.64 Dammaññū-sutta; alternate translations: No.27 The Sūtra of the Seven Knowings, 1 fascicle, translated by Wu Zhi Qian (Taishō 1, p.810); No.125 (39.1) Ekottara, "Chapter on Equal Dharmas" (Taishō 2, p.728).

[2]. Chinese: Xá-vệ quốc, Thắng lâm, Cấp cô độc viên 舍 衛 國 勝 林 給 孤 獨 園. Pāli: sāvatthiyam… Jetavāne Anathapiṇḍikassa ārāme.

[3]. Chinese: Ư Hiền thánh đắc hoan hỷ lạc 於 賢 聖 得 歡 喜. No.27: Hiện thế an ổn, hân duyệt đa hạnh 現 世 安 隱 欣 悅 多. No.125 (39.1): ư hiện pháp trung thọ lạc vô cùng 於 現 法 中 受 樂 無窮. Both versions have the meaning: "Attaining peace and security in this very present life."

[4]. To know the Dharma, to know the meaning, to know the time, to know moderation, to know assemblies, to know the superiority and inferiority of persons 知 法 知 義 知 時 知 莭 知眾 知 人 勝 如. Pāli: dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.

[5]. The discourses, the chants, the prophetic expositions, the verses, the causes and conditions, the compilations, the accounts of origins, the parables, the birth stories, the extensive explanations, the marvelous and unprecedented matters, and the expositions of meaning 正 經, 歌 詠, 記 説, 偈 他, 因 縁, 撰 録, 本 起, 此 說, 生處, 廣 解, 未 曾 有, 說 義. All three versions list the twelve divisions. The Pāli has only nine: suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ ittivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.

[6]. Chinese: tri bỉ bỉ thuyết nghĩa, thị bỉ nghĩa, thị thử nghĩa 知 彼 彼 說 義, 是 彼 義, 是 此 義. Pāli: ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa, "This is the meaning of what was said. This is the meaning of what was said."

[7]. Chinese: hạ tướng, cao tướng, xả tướng 下 相, 高 相, 捨 相. The Saṅgītiparyāya 17 (Taishō 26, p.457b): cultivating the sign of calm (śamatha), cultivating the sign of exertion, cultivating the sign of equanimity. Pāli: ayaṃ kālo uḍessa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā. "This is the time for recitation; this is the time for questioning; this is the time for practice; this is the time for tranquil seclusion." In the Chinese version, it reads uddha(?) or ucca (high), instead of uddesa (exposition).

[8]. Chinese: tín, giới, văn, thí, tuệ, biện, a-hàm, sở đắc 信 戒 聞 施 慧 辯 阿 舍 所 得. The Saṅgītiparyāya 17 (Taishō 26, p.457c): faith, morality, learning, relinquishment, wisdom, instruction, realization, mindfulness, clan-lineage, eloquence 信 戒 聞 捨 慧 証 念族 姓 辯 扌. Pāli: saddha (faith), sīla (morality), suta (learning), cāga (relinquishment/generosity), paññā (wisdom), paṭibhāna (eloquence).

[9]. Chinese: tri nhân thắng như 知 人 勝 如. The Saṅgītiparyāya 17, as cited: tri nhân thắng liệt 知 人 勝 劣 (to know the superiority and inferiority of persons).

[10]. Chinese: hữu tín, hữu bất tín 有 信 有 不 信. The Saṅgītiparyāya 17, as cited: superiority and inferiority with respect to virtue.

[11]. Chinese: To know the Dharma, to know the meaning, to incline toward the Dharma, what is in accord with the Dharma, to conform to the Dharma, to practice in accordance with the Dharma 知 法, 知 義, 向 法, 隨 順 於 法, 如 法 行 之. Pāli: atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, "having considered the meaning, having considered the Dharma, then practicing the Dharma and what is in accord with the Dharma."

[12]. Chinese: milk, curds, fresh butter, clarified butter, ghee 乳 酪 生 酥 熱 酥 酥 精. Pāli: khīra (milk), dadhi (curds or yogurt), takka (liquid butter/buttermilk), navanīta (fresh butter), sappi (ghee or clarified butter). The corresponding Pāli version does not contain this simile.