[65] Bhikkhus, a bhikkhu possessed of seven qualities is worthy of gifts (āhuneyya) … an unsurpassed field of merit for the world. Which seven? Here, bhikkhus, a bhikkhu is one who knows the Dhamma (dhammaññū), one who knows the meaning (atthaññū), one who knows himself (attaññū), one who knows moderation (mattaññū), one who knows the proper time (kālaññū), one who knows the assembly (parisaññū), and one who knows the superior and inferior among persons (puggalaparoparaññū).
And how, bhikkhus, is a bhikkhu one who knows the Dhamma? Here, bhikkhus, a bhikkhu knows the Dhamma: the discourses (sutta), the mixed prose and verse (geyya), the prose-expositions (veyyākaraṇa), the verses (gāthā), the inspired utterances (udāna), the thus-said discourses (itivuttaka), the birth-stories (jātaka), the marvellous accounts (abbhutadhamma), and the question-and-answer texts (vedalla). If, bhikkhus, a bhikkhu did not know the Dhamma — the discourses … the question-and-answer texts — he would not here be called 'one who knows the Dhamma.' But because, bhikkhus, a bhikkhu knows the Dhamma — the discourses … the question-and-answer texts — therefore he is called 'one who knows the Dhamma.' Thus he is one who knows the Dhamma.
And how is he one who knows the meaning? Here, bhikkhus, a bhikkhu knows the meaning of each particular statement thus: '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 particular statement thus: 'This is the meaning of this statement; this is the meaning of that statement,' he would not here be called 'one who knows the meaning.' But because, bhikkhus, a bhikkhu knows the meaning of each particular statement thus: 'This is the meaning of this statement; this is the meaning of that statement,' therefore he is called 'one who knows the meaning.' Thus he is one who knows the Dhamma and one who knows the meaning.
And how is he one who knows himself? Here, bhikkhus, a bhikkhu knows himself thus: 'I have this much faith (saddhā), virtue, learning, generosity (cāga), wisdom, and ready wit (paṭibhāna).' If, bhikkhus, a bhikkhu did not know himself thus: 'I have this much faith, virtue, learning, generosity, wisdom, and ready wit,' he would not here be called 'one who knows himself.' But because, bhikkhus, a bhikkhu knows himself thus: 'I have this much faith, virtue, learning, generosity, wisdom, and ready wit,' therefore he is called 'one who knows himself.' Thus he is one who knows the Dhamma, one who knows the meaning, and one who knows himself.
And how is he one who knows moderation? Here, bhikkhus, a bhikkhu knows moderation in accepting robes, almsfood, lodgings, and medicinal requisites for the sick. If, bhikkhus, a bhikkhu did not know moderation in accepting robes, almsfood, lodgings, and medicinal requisites for the sick, he would not here be called 'one who knows moderation.' But because, bhikkhus, a bhikkhu knows moderation in accepting robes, almsfood, lodgings, and medicinal requisites for the sick, therefore he is called 'one who knows moderation.' Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, and one who knows moderation.
And how is he one who knows the proper time? Here, bhikkhus, a bhikkhu knows the time thus: 'This is the time for recitation (uddesa), this is the time for questioning (paripucchā), this is the time for exertion (yoga), this is the time for seclusion (paṭisallāna).' If, bhikkhus, a bhikkhu did not know the time thus: '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 here be called 'one who knows the proper time.' But because, bhikkhus, a bhikkhu knows the time thus: '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 he is one who knows the Dhamma, one who knows the meaning, one who knows himself, one who knows moderation, and one who knows the proper time.
And how is he one who knows the assembly? Here, bhikkhus, a bhikkhu knows the assembly thus: 'This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. Among them, one should approach thus, stand thus, act thus, sit thus, speak thus, keep silent thus.' If, bhikkhus, a bhikkhu did not know the assembly thus: 'This is an assembly of khattiyas … keep silent thus,' he would not here be called 'one who knows the assembly.' But because, bhikkhus, a bhikkhu knows the assembly thus: 'This is an assembly of khattiyas … keep silent thus,' therefore he is called 'one who knows the assembly.' Thus he 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, and one who knows the assembly.
And how is he one who knows the superior and inferior among persons? Here, bhikkhus, persons are known to a bhikkhu in a twofold way. Two persons: one desires to see the noble ones, one does not desire to see the noble ones. The person who does not desire to see the noble ones is thus blameworthy in that respect; the person who desires to see the noble ones is thus praiseworthy in that respect. Two persons who desire to see the noble ones: one desires to hear the true Dhamma (saddhamma), one does not desire to hear the true Dhamma. The person who does not desire to hear the true Dhamma is thus blameworthy in that respect; the person who desires to hear the true Dhamma is thus praiseworthy in that respect. Two persons who desire to hear the true Dhamma: one listens to the Dhamma with attentive ear, one listens to the Dhamma without attentive ear. The person who listens to the Dhamma without attentive ear is thus blameworthy in that respect; the person who listens to the Dhamma with attentive ear is thus praiseworthy in that respect. Two persons who listen to the Dhamma with attentive ear: one, having heard it, retains the Dhamma; one, having heard it, does not retain the Dhamma. The person who, having heard it, does not retain the Dhamma is thus blameworthy in that respect; the person who, having heard it, retains the Dhamma is thus praiseworthy in that respect. Two persons who, having heard it, retain the Dhamma: one examines the meaning of the teachings that have been retained, one does not examine the meaning of the teachings that have been retained. The person who does not examine the meaning of the teachings that have been retained is thus blameworthy in that respect; the person who examines the meaning of the teachings that have been retained is thus praiseworthy in that respect. Two persons who examine the meaning of the teachings that have been retained: one, having understood the meaning and understood the Dhamma, practises in accordance with the Dhamma; one, having understood the meaning and understood the Dhamma, does not practise in accordance with the Dhamma. The person who, having understood the meaning and understood the Dhamma, does not practise in accordance with the Dhamma is thus blameworthy in that respect; the person who, having understood the meaning and understood the Dhamma, practises in accordance with the Dhamma is thus praiseworthy in that respect. Two persons who, having understood the meaning and understood the Dhamma, practise in accordance with the Dhamma: one practises for his own welfare but not for the welfare of others; one practises both for his own welfare and for the welfare of others. The person who practises for his own welfare but not for the welfare of others is thus blameworthy in that respect; the person who practises both for his own welfare and for the welfare of others is thus praiseworthy in that respect. It is in this way, bhikkhus, that persons are known to a bhikkhu in a twofold way; and it is thus, bhikkhus, that a bhikkhu is one who knows the superior and inferior among persons.
Possessed of these seven qualities, bhikkhus, a bhikkhu is worthy of gifts … an unsurpassed field of merit for the world.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.