English
"Just as, monks, in a king's frontier city there is a doorkeeper, wise, skilled, intelligent, who keeps out strangers and lets in acquaintances, for the protection of those within and the repulsion of those without. Even so, monks, the noble disciple is mindful, endowed with supreme mindfulness and discretion, remembering and recollecting what was done long ago and said long ago. The doorkeeper of mindfulness, monks, the noble disciple abandons unwholesome things, cultivates wholesome things; abandons blameworthy things, cultivates blameless things; maintains a pure self. He is endowed with this sixth good quality. "Just as, monks, in a king's frontier city there is a wall, high and broad, well-plastered and painted, for the protection of those within and the repulsion of those without. Even so, monks, the noble disciple is wise, endowed with wisdom that discerns rise and fall, noble, penetrating, leading to the complete destruction of suffering. The noble disciple, monks, well-plastered and painted with wisdom, abandons unwholesome things, cultivates wholesome things; abandons blameworthy things, cultivates blameless things; maintains a pure self. He is endowed with this seventh good quality. He is endowed with these seven good qualities. "Of which four jhānas, pertaining to the higher mind, a pleasant abiding in this very life, is he a gainer at will, without difficulty, without trouble? Just as, monks, in a king's frontier city much grass, wood, and water are stored up for the enjoyment of those within, for their untroubled and comfortable abiding, and for the repulsion of those without. Even so, monks, the noble disciple, quite secluded from sensual pleasures... he enters and abides in the first jhāna, for his own enjoyment, for his untroubled and comfortable abiding, for the descent to Nibbāna. "Just as, monks, in a king's frontier city much rice and barley are stored up for the enjoyment of those within, for their untroubled and comfortable abiding, and for the repulsion of those without for the repulsion of outsiders. Even so, bhikkhus, a noble disciple, with the calming of applied thought and sustained thought… enters and dwells in the second jhāna, for his own delight, without agitation, for a comfortable abiding, for the approach to Nibbāna. Just as, bhikkhus, in a king’s frontier city much sesame, mung beans, and other grains are stored up, for the delight of those within, without agitation, for a comfortable abiding, for the repulsion of outsiders. Even so, bhikkhus, a noble disciple, with the fading of rapture… enters and dwells in the third jhāna, for his own delight, without agitation, for a comfortable abiding, for the approach to Nibbāna. Just as, bhikkhus, in a king’s frontier city much medicine is stored up, namely— ghee, fresh butter, oil, honey, molasses, salt, for the delight of those within, without agitation, for a comfortable abiding, for the repulsion of outsiders. Even so, bhikkhus, a noble disciple, with the abandoning of pleasure and the abandoning of pain, and with the prior disappearance of joy and sorrow, enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and purified by equanimity and mindfulness, for his own delight, without agitation, for a comfortable abiding, for the approach to Nibbāna. He obtains at will, without difficulty, without trouble, these four jhānas, which are mental, and are a comfortable abiding in this very life. When, bhikkhus, a noble disciple is endowed with these seven true qualities, and obtains at will, without difficulty, without trouble, these four jhānas, which are mental, and are a comfortable abiding in this very life. This, bhikkhus, is called a noble disciple who is beyond the reach of Māra, beyond the reach of the Evil One. The Third. 4. Dhammaññū Sutta 68. Bhikkhus, a bhikkhu endowed with seven qualities is worthy of offerings… an unsurpassed field of merit for the world. With which seven? Here, bhikkhus, a bhikkhu is one who knows the Dhamma, knows the meaning, knows himself, knows moderation, knows the time, and a knower of the assembly, and a knower of the superiority and inferiority of persons. And how, monks, is a bhikkhu a knower of the Dhamma? Here, monks, a bhikkhu knows the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids', birth stories, amazing phenomena, and question-and-answer texts. If, monks, a bhikkhu did not know the Dhamma: discourses, mixed prose and verse... amazing phenomena, and question-and-answer texts, then they would not be called 'knower of the Dhamma' here. But because, monks, a bhikkhu knows the Dhamma: discourses, mixed prose and verse... amazing phenomena, and question-and-answer texts, therefore they are called 'knower of the Dhamma'. Thus, a knower of the Dhamma. And how is one a knower of the meaning? Here, monks, a bhikkhu knows the meaning of each and every saying: 'This is the meaning of this saying, this is the meaning of this saying.' If, monks, a bhikkhu did not know the meaning of each and every saying: 'This is the meaning of this saying, this is the meaning of this saying,' then they would not be called 'knower of the meaning' here. But because, monks, a bhikkhu knows the meaning of each and every saying: 'This is the meaning of this saying, this is the meaning of this saying,' therefore they are called 'knower of the meaning'. Thus, a knower of the Dhamma, a knower of the meaning. And how is one a knower of self? Here, monks, a bhikkhu knows oneself: 'I am thus much in faith, in virtue, in learning, in generosity, in wisdom, in ready wit.' If, monks, a bhikkhu did not know oneself: 'I am thus much in faith, in virtue, in learning, in generosity, in wisdom, in ready wit,' then they would not be called 'knower of self' here. But because, monks, a bhikkhu knows oneself: 'I am thus much in faith, in virtue, in learning, in generosity, in wisdom, in ready wit,' therefore they are called 'knower of self'. Thus, a knower of the Dhamma, a knower of the meaning, a knower of self. And how is one a knower of moderation? Here, monks, a bhikkhu knows the measure for accepting robes, almsfood, lodging, and requisites for the sick, including medicine. If, monks, a bhikkhu did not know the measure... If he does not know the measure for receiving robes, almsfood, lodgings, medicinal requisites for the sick, he would not be called 'one who knows the measure' here. But because, bhikkhus, a bhikkhu knows the measure for receiving robes, almsfood, lodgings, medicinal requisites for the sick, therefore he is called 'one who knows the measure'. Thus, one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows the measure. And how is one 'one who knows the time'? Here, bhikkhus, a bhikkhu knows the time: 'This is the time for teaching, this is the time for questioning, this is the time for practice, this is the time for seclusion.' If, bhikkhus, a bhikkhu did not know the time: 'This is the time for teaching, this is the time for questioning, this is the time for practice, this is the time for seclusion,' he would not be called 'one who knows the time' here. But because, bhikkhus, a bhikkhu knows the time: 'This is the time for teaching, this is the time for questioning, this is the time for practice, this is the time for seclusion,' therefore he is called 'one who knows the time'. Thus, one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows the measure, one who knows the time. And how is one 'one who knows the assembly'? Here, bhikkhus, a bhikkhu knows the assembly: 'This is an assembly of nobles, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of monastics. There, one should approach thus, stand thus, act thus, sit thus, speak thus, remain silent thus.' If, bhikkhus, a bhikkhu did not know the assembly: 'This is an assembly of nobles, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of monastics. There, one should approach thus, stand thus, act thus, sit thus, speak thus, remain silent thus,' he would not be called 'one who knows the assembly' here. But because, bhikkhus, a bhikkhu knows the assembly: 'This is an assembly of nobles, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of monastics. There, one should approach thus, stand thus, act thus, sit thus, speak thus, remain silent thus,' therefore 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 the measure. , knowing the time, knowing the assembly. “And how is one a knower of persons, superior and inferior? Here, monks, for a monk, persons are known in two ways. There are two persons—one desirous of seeing the noble ones, one not desirous of seeing the noble ones. That person who is not desirous of seeing the noble ones, in that respect, he is blameworthy. That person who is desirous of seeing the noble ones, in that respect, he is praiseworthy. “There are two persons desirous of seeing the noble ones—one desirous of hearing the True Dhamma, one not desirous of hearing the True Dhamma. That person who is not desirous of hearing the True Dhamma, in that respect, he is blameworthy. That person who is desirous of hearing the True Dhamma, in that respect, he is praiseworthy. “There are two persons desirous of hearing the True Dhamma—one listens to the Dhamma with an attentive ear, one listens to the Dhamma with an inattentive ear. That person who listens to the Dhamma with an inattentive ear, in that respect, he is blameworthy. That person who listens to the Dhamma with an attentive ear, in that respect, he is praiseworthy. “There are two persons who listen to the Dhamma with an attentive ear—one, having heard, retains the Dhamma; one, having heard, does not retain the Dhamma.