This is a Sanskrit & English translation of https://suttacentral.net/ma1/lzh/taisho by Ram Sury.
मध्यमागमः १ — सत्पुरुषसप्तधर्मसूत्रम्
madhyamāgamaḥ 1 — satpuruṣasaptadharmasūtram
Madhyama Āgama 1 — The Seven Qualities of a Good Person
एवं मया श्रुतम्—एकस्मिन् समये, भगवान् श्रावस्त्यां विहरति स्म, जेतवनेऽनाथपिण्डदस्य आरामे।
evaṃ mayā śrutam—ekasmin samaye, bhagavān śrāvastyāṃ viharati sma, jetavane ’nāthapiṇḍadasya ārāme.
Thus have I heard. At one time, the Bhagavān was dwelling in Śrāvastī, in Jeta's Grove, Anāthapiṇḍada's Park.
अथ खलु भगवान् भिक्षून् आमन्त्रयते स्म— “सप्तभिर्भिक्षवो धर्मैः समन्वागतो भिक्षुरार्येषु प्रीतिप्रामोद्यमधिगच्छति, आस्रवाणां च क्षयाय सम्यगेव प्रतिपन्नो भवति। कतमैः सप्तभिः? इह भिक्षुर्धर्मज्ञो भवति, अर्थज्ञः, कालज्ञो , मात्राज्ञ , आत्मज्ञः , परिषज्ज्ञः, पुद्गलवरावरज्ञश् च।
atha khalu bhagavān bhikṣūn āmantrayate sma— “saptabhir bhikṣavo dharmaiḥ samanvāgato bhikṣur āryeṣu prītiprāmodyam adhigacchati, āsravāṇāṃ ca kṣayāya samyag eva pratipanno bhavati. katamaiḥ saptabhiḥ? iha bhikṣur dharmajño bhavati, arthajñaḥ, kālajño, mātrājña, ātmajñaḥ, pariṣajjñaḥ, pudgalavarāvarajñaś ca.
Then the Bhagavān addressed the monks: “Monks, a monk endowed with seven qualities attains joy and delight among the noble ones, and is rightly practicing for the destruction of the taints (āsravas). What are the seven? Here, a monk knows the Dharma, knows the meaning, knows the right time, knows moderation, knows himself, knows the assembly, and knows the superiority and inferiority of individuals.
“कथं च भिक्षुर्धर्मज्ञो भवति? इह भिक्षुर्धर्मं जानाति, तद्यथा —सूत्रं, गेयं, व्याकरणं, गाथाम्, निदानम्, अवदानम्, इतिवृत्तकम्, उदानं, जातकं, वैपुल्यम्, अद्भुतधर्मम्, उपदेशं च। एवं भिक्षुर्धर्मज्ञो भवति।
“kathaṃ ca bhikṣur dharmajño bhavati? iha bhikṣur dharmaṃ jānāti, tadyathā —sūtraṃ, geyaṃ, vyākaraṇaṃ, gāthām, nidānam, avadānam, itivṛttakam, udānaṃ, jātakaṃ, vaipulyam, adbhutadharmam, upadeśaṃ ca. evaṃ bhikṣur dharmajño bhavati.
“And how does a monk know the Dharma? Here, a monk knows the Dharma, that is to say: the discourses (sūtra), the mixed prose and verse (geya), the prophecies (vyākaraṇa), the verses (gāthā), the causes (nidāna), the heroic deeds (avadāna), the 'thus-saids' (itivṛttaka), the inspired utterances (udāna), the birth stories (jātaka), the extensive discourses (vaipulya), the amazing events (adbhutadharma), and the instructions (upadeśa). In this way, a monk knows the Dharma.
“यदि भिक्षुर्धर्मं न जानाति, तद्यथा—सूत्रम्… उपदेशं च, एवं भिक्षुर्न धर्मज्ञो भवति।
“yadi bhikṣur dharmaṃ na jānāti, tadyathā—sūtram… upadeśaṃ ca, evaṃ bhikṣur na dharmajño bhavati.
“If a monk does not know the Dharma, that is to say: the discourses… and the instructions, in this way a monk does not know the Dharma.
“यदि भिक्षुर्धर्मं सुष्ठु जानाति, तद्यथा—सूत्रम्… उपदेशं च, एवं भिक्षुः सुधर्मज्ञो भवति।
“yadi bhikṣur dharmaṃ suṣṭhu jānāti, tadyathā—sūtram… upadeśaṃ ca, evaṃ bhikṣuḥ sudharmajño bhavati.
“If a monk knows the Dharma well, that is to say: the discourses… and the instructions, in this way a monk knows the Dharma well.
“कथं च भिक्षुरर्थज्ञो भवति? इह भिक्षुस्तस्य तस्य भाषितस्यैवमर्थं जानाति— अयमस्यार्थः, अयममुष्येति। एवं भिक्षुरर्थज्ञो भवति।
“kathaṃ ca bhikṣur arthajño bhavati? iha bhikṣus tasya tasya bhāṣitasyaivam arthaṃ jānāti— ayam asyārthaḥ, ayam amuṣyeti. evaṃ bhikṣur arthajño bhavati.
“And how does a monk know the meaning? Here, a monk knows the meaning of this and that teaching, thinking: 'This is the meaning of this, this is the meaning of that.' In this way, a monk knows the meaning.
“यदि भिक्षुरर्थं न जानाति… एवं भिक्षुर्नार्थज्ञो भवति।
“yadi bhikṣur arthaṃ na jānāti… evaṃ bhikṣur nārthajño bhavati.
“If a monk does not know the meaning… in this way a monk does not know the meaning.
“यदि भिक्षुरर्थं सुष्ठु जानाति… एवं भिक्षुः स्वर्थज्ञो भवति।
“yadi bhikṣur arthaṃ suṣṭhu jānāti… evaṃ bhikṣuḥ svarthajño bhavati.
“If a monk knows the meaning well… in this way a monk knows the meaning well.
“कथं च भिक्षुः कालज्ञो भवति? इह भिक्षुर्जानाति— ‘अयं कालो निग्रहाय, अयं कालः प्रग्रहाय, अयं काल उपेक्षायै।’ एवं भिक्षुः कालज्ञो भवति।
“kathaṃ ca bhikṣuḥ kālajño bhavati? iha bhikṣur jānāti— ‘ayaṃ kālo nigrahāya, ayaṃ kālaḥ pragrahāya, ayaṃ kāla upekṣāyai.’ evaṃ bhikṣuḥ kālajño bhavati.
“And how does a monk know the right time? Here, a monk knows: 'This is the time for restraint, this is the time for exertion, this is the time for equanimity.' In this way, a monk knows the right time.
“यदि भिक्षुः कालं न जानाति… एवं भिक्षुर्न कालज्ञो भवति।
“yadi bhikṣuḥ kālaṃ na jānāti… evaṃ bhikṣur na kālajño bhavati.
“If a monk does not know the right time… in this way a monk does not know the right time.
“यदि भिक्षुः कालं सुष्ठु जानाति… एवं भिक्षुः सुकालज्ञो भवति।
“yadi bhikṣuḥ kālaṃ suṣṭhu jānāti… evaṃ bhikṣuḥ sukālajño bhavati.
“If a monk knows the right time well… in this way a monk knows the right time well.
“कथं च भिक्षुर्मात्राज्ञो भवति? इह भिक्षुर्मात्रां जानाति पाने, भोजने, गमने, स्थाने, निषद्यायां, शय्यायां, भाषिते, तूष्णींभावे, उच्चारप्रस्रावकर्मणि च; मिद्धं च विनोदयति, सम्प्रजानंश् च विहरति। एवं भिक्षुर्मात्राज्ञो भवति।
“kathaṃ ca bhikṣur mātrājño bhavati? iha bhikṣur mātrāṃ jānāti pāne, bhojane, gamane, sthāne, niṣadyāyāṃ, śayyāyāṃ, bhāṣite, tūṣṇīṃbhāve, uccāraprasrāvakarmaṇi ca; middhaṃ ca vinodayati, samprajānaṃś ca viharati. evaṃ bhikṣur mātrājño bhavati.
“And how does a monk know moderation? Here, a monk knows moderation in drinking, eating, walking, standing, sitting, sleeping, speaking, in silence, and in the acts of defecation and urination; he dispels sluggishness and dwells with clear comprehension. In this way, a monk knows moderation.
“यदि भिक्षुर्मात्रां न जानाति… एवं भिक्षुर्न मात्राज्ञो भवति।
“yadi bhikṣur mātrāṃ na jānāti… evaṃ bhikṣur na mātrājño bhavati.
“If a monk does not know moderation… in this way a monk does not know moderation.
“यदि भिक्षुर्मात्रां सुष्ठु जानाति… एवं भिक्षुः सुमात्राज्ञो भवति।
“yadi bhikṣur mātrāṃ suṣṭhu jānāti… evaṃ bhikṣuḥ sumātrājño bhavati.
“If a monk knows moderation well… in this way a monk knows moderation well.
“कथं च भिक्षुरात्मज्ञो भवति? इह भिक्षुरात्मानं जानाति— ‘इयती मे श्रद्धा, इयत् शीलम्, इयत् श्रुतम्, इयान् त्यागः, इयती प्रज्ञा, इयत् प्रतिभानम्, इयन्त आगमाः, इयांश् च मे लाभ इति।’ एवं भिक्षुरात्मज्ञो भवति।
“kathaṃ ca bhikṣur ātmajño bhavati? iha bhikṣur ātmānaṃ jānāti— ‘iyatī me śraddhā, iyat śīlam, iyat śrutam, iyān tyāgaḥ, iyatī prajñā, iyat pratibhānam, iyanta āgamāḥ, iyāṃś ca me lābha iti.’ evaṃ bhikṣur ātmajño bhavati.
“And how does a monk know himself? Here, a monk knows himself: 'Such is my faith, such is my virtue, such is my learning, such is my renunciation, such is my wisdom, such is my readiness of wit, such are my scriptural attainments, and such is my gain.' In this way, a monk knows himself.
“यदि भिक्षुरात्मानं न जानाति… एवं भिक्षुर्नात्मज्ञो भवति।
“yadi bhikṣur ātmānaṃ na jānāti… evaṃ bhikṣur nātmajño bhavati.
“If a monk does not know himself… in this way a monk does not know himself.
“यदि भिक्षुरात्मानं सुष्ठु जानाति… एवं भिक्षुः स्वात्मज्ञो भवति।
“yadi bhikṣur ātmānaṃ suṣṭhu jānāti… evaṃ bhikṣuḥ svātmajño bhavati.
“If a monk knows himself well… in this way a monk knows himself well.
“कथं च भिक्षुः परिषज्ज्ञो भवति? इह भिक्षुर्जानाति— ‘इयं क्षत्रियपरिषत्, इयं ब्राह्मणपरिषत्, इयं गृहपतिपरिषत्, इयं श्रमणपरिषद् इति। अस्यां परिषदि मया एवमुपसङ्क्रमितव्यम्, एवं स्थातव्यम्, एवं निषत्तव्यम्, एवं भाषितव्यम्, एवं तूष्णीं भवितव्यम् इति।’ एवं भिक्षुः परिषज्ज्ञो भवति।
“kathaṃ ca bhikṣuḥ pariṣajjño bhavati? iha bhikṣur jānāti— ‘iyaṃ kṣatriyapariṣat, iyaṃ brāhmaṇapariṣat, iyaṃ gṛhapatipariṣat, iyaṃ śramaṇapariṣad iti. asyāṃ pariṣadi mayā evam upasaṅkramitavyam, evaṃ sthātavyam, evaṃ niṣattavyam, evaṃ bhāṣitavyam, evaṃ tūṣṇīṃ bhavitavyam iti.’ evaṃ bhikṣuḥ pariṣajjño bhavati.
“And how does a monk know the assembly? Here, a monk knows: 'This is an assembly of warriors, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. In this assembly, I should approach in this way, stand in this way, sit in this way, speak in this way, and be silent in this way.' In this way, a monk knows the assembly.
“यदि भिक्षुः परिषदं न जानाति… एवं भिक्षुर्न परिषज्ज्ञो भवति।
“yadi bhikṣuḥ pariṣadaṃ na jānāti… evaṃ bhikṣur na pariṣajjño bhavati.
“If a monk does not know the assembly… in this way a monk does not know the assembly.
“यदि भिक्षुः परिषदं सुष्ठु जानाति… एवं भिक्षुः सुपरिषज्ज्ञो भवति।
“yadi bhikṣuḥ pariṣadaṃ suṣṭhu jānāti… evaṃ bhikṣuḥ supariṣajjño bhavati.
“If a monk knows the assembly well… in this way a monk knows the assembly well.
“कथं च भिक्षुः पुद्गलवरावरज्ञो भवति? इह भिक्षुर्द्विविधान् पुद्गलाञ् जानाति— श्रद्धम् अपि, अश्रद्धम् अपि। तत्र यः श्रद्धः सो वरः, योऽश्रद्धः सोऽवरः।
“kathaṃ ca bhikṣuḥ pudgalavarāvarajño bhavati? iha bhikṣur dvividhān pudgalāñ jānāti— śraddham api, aśraddham api. tatra yaḥ śraddhaḥ so varaḥ, yo ’śraddhaḥ so ’varaḥ.
“And how does a monk know the superiority and inferiority of individuals? Here, a monk knows two kinds of individuals: the faithful and the faithless. Among them, the one who is faithful is superior, the one who is faithless is inferior.
“तत्र यः श्रद्धः पुद्गलः, सोऽपि द्विविधः— यो भिक्षून् अभीक्ष्णमुपसङ्क्रामति, यश् च न। तत्र य उपसङ्क्रामति सो वरः, यो न सोऽवरः।
“tatra yaḥ śraddhaḥ pudgalaḥ, so ’pi dvividhaḥ— yo bhikṣūn abhīkṣṇam upasaṅkrāmati, yaś ca na. tatra ya upasaṅkrāmati so varaḥ, yo na so ’varaḥ.
“Among them, the faithful individual is also of two kinds: one who frequently approaches the monks, and one who does not. Among them, the one who approaches is superior, the one who does not is inferior.
“तत्र य उपसङ्क्रामति, सोऽपि द्विविधः— यो भिक्षून् सत्करोति, यश् च न। तत्र यः सत्करोति सो वरः, यो न सोऽवरः।
“tatra ya upasaṅkrāmati, so ’pi dvividhaḥ— yo bhikṣūn satkaroti, yaś ca na. tatra yaḥ satkaroti so varaḥ, yo na so ’varaḥ.
“Among those who approach, they are also of two kinds: one who respects the monks, and one who does not. Among them, the one who respects is superior, the one who does not is inferior.
“तत्र यः सत्करोति, सोऽपि द्विविधः— यः प्रश्नं पृच्छति, यश् च न। तत्र यः पृच्छति सो वरः, यो न सोऽवरः।
“tatra yaḥ satkaroti, so ’pi dvividhaḥ— yaḥ praśnaṃ pṛcchati, yaś ca na. tatra yaḥ pṛcchati so varaḥ, yo na so ’varaḥ.
“Among those who respect, they are also of two kinds: one who asks questions, and one who does not. Among them, the one who asks is superior, the one who does not is inferior.
“तत्र यः पृच्छति, सोऽपि द्विविधः— य एकाग्रमना धर्मं शृणोति, यश् च न। तत्र य एकाग्रमनाः शृणोति सो वरः, यो न सोऽवरः।
“tatra yaḥ pṛcchati, so ’pi dvividhaḥ— ya ekāgramanā dharmaṃ śṛṇoti, yaś ca na. tatra ya ekāgramanāḥ śṛṇoti so varaḥ, yo na so ’varaḥ.
“Among those who ask, they are also of two kinds: one who listens to the Dharma with a concentrated mind, and one who does not. Among them, the one who listens with a concentrated mind is superior, the one who does not is inferior.
“तत्र य एकाग्रमनाः शृणोति, सोऽपि द्विविधः— यः श्रुत्वा धर्मं धारयति, यश् च न। तत्र यो धारयति सो वरः, यो न सोऽवरः।
“tatra ya ekāgramanāḥ śṛṇoti, so ’pi dvividhaḥ— yaḥ śrutvā dharmaṃ dhārayati, yaś ca na. tatra yo dhārayati so varaḥ, yo na so ’varaḥ.
“Among those who listen with a concentrated mind, they are also of two kinds: one who, having heard, retains the Dharma, and one who does not. Among them, the one who retains is superior, the one who does not is inferior.
“तत्र यो धारयति, सोऽपि द्विविधः— यः श्रुत्वा धर्मस्यार्थमुपपरीक्षते, यश् च न। तत्र य उपपरीक्षते सो वरः, यो न सोऽवरः।
“tatra yo dhārayati, so ’pi dvividhaḥ— yaḥ śrutvā dharmasyārtham upaparīkṣate, yaś ca na. tatra ya upaparīkṣate so varaḥ, yo na so ’varaḥ.
“Among those who retain, they are also of two kinds: one who, having heard, examines the meaning of the Dharma, and one who does not. Among them, the one who examines is superior, the one who does not is inferior.
“तत्र य उपपरीक्षते, सोऽपि द्विविधः— यो धर्मज्ञोऽर्थज्ञो धर्मानुधर्मप्रतिपन्नः सामीचीप्रतिपन्नोऽनुधर्मचारी च भवति; यश् च न। तत्र यो धर्मानुधर्मप्रतिपन्नः सो वरः, यो न सोऽवरः।
“tatra ya upaparīkṣate, so ’pi dvividhaḥ— yo dharmajño ’rthajño dharmānudharmapratipannaḥ sāmīcīpratipanno ’nudharmacārī ca bhavati; yaś ca na. tatra yo dharmānudharmapratipannaḥ so varaḥ, yo na so ’varaḥ.
“Among those who examine, they are also of two kinds: one who knows the Dharma, knows the meaning, practices in accordance with the Dharma, practices correctly, and lives in conformity with the Dharma; and one who does not. Among them, the one who practices in accordance with the Dharma is superior, the one who does not is inferior.
“तत्र यो धर्मानुधर्मप्रतिपन्नः, सोऽपि द्विविधः— य आत्महिताय च प्रतिपन्नो भवति, परहिताय च, बहुजनहिताय च, लोकानुकम्पया देवमनुष्याणामर्थाय हिताय सुखाय च; यश् च न। य आत्महिताय… सुखाय च प्रतिपन्नः, अयं तेषां पुद्गलानाम् अग्र आख्यायते, श्रेष्ठः, ज्येष्ठः, प्रवरः, प्रणीतः, उत्तरः, अनुत्तरश् च।
“tatra yo dharmānudharmapratipannaḥ, so ’pi dvividhaḥ— ya ātmahitāya ca pratipanno bhavati, parahitāya ca, bahujanahitāya ca, lokānukampayā devamanuṣyāṇām arthāya hitāya sukhāya ca; yaś ca na. ya ātmahitāya… sukhāya ca pratipannaḥ, ayaṃ teṣāṃ pudgalānām agra ākhyāyate, śreṣṭhaḥ, jyeṣṭhaḥ, pravaraḥ, praṇītaḥ, uttaraḥ, anuttaraś ca.
“Among those who practice in accordance with the Dharma, they are also of two kinds: one who practices for his own welfare, for the welfare of others, for the welfare of many people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans; and one who does not. The one who practices for his own welfare… and for happiness, this one is declared to be the foremost among those individuals, the best, the eldest, the most excellent, the most sublime, the higher, and the highest.
“तद् यथापि गोः सकाशात् क्षीरम्, क्षीराद् दधि, दध्नो नवनीतम्, नवनीतात् सर्पिः, सर्पिषो सर्पिर्मण्डः। सर्पिर्मण्डस्तत्र अग्र आख्यायते, श्रेष्ठः, ज्येष्ठः, प्रवरः, प्रणीतः, उत्तरः, अनुत्तरश् च। एवमेव, यः पुद्गल आत्महिताय… सुखाय च प्रतिपन्नः, अयं तेषां द्वयोः पुद्गलयोः—यथा पूर्वमुक्तम्, यथा विभक्तम्, यथा व्यवस्थापितम्—अग्र आख्यायते, श्रेष्ठः, ज्येष्ठः, प्रवरः, प्रणीतः, उत्तरः, अनुत्तरश् च। एवं भिक्षुः पुद्गलवरावरज्ञो भवति।”
“tad yathāpi goḥ sakāśāt kṣīram, kṣīrād dadhi, dadhno navanītam, navanītāt sarpiḥ, sarpiṣo sarpirmaṇḍaḥ. sarpirmaṇḍas tatra agra ākhyāyate, śreṣṭhaḥ, jyeṣṭhaḥ, pravaraḥ, praṇītaḥ, uttaraḥ, anuttaraś ca. evam eva, yaḥ pudgala ātmahitāya… sukhāya ca pratipannaḥ, ayaṃ teṣāṃ dvayoḥ pudgalayoḥ—yathā pūrvam uktam, yathā vibhaktam, yathā vyavasthāpitam—agra ākhyāyate, śreṣṭhaḥ, jyeṣṭhaḥ, pravaraḥ, praṇītaḥ, uttaraḥ, anuttaraś ca. evaṃ bhikṣuḥ pudgalavarāvarajño bhavati.”
“Just as from a cow comes milk, from milk comes curd, from curd comes fresh butter, from fresh butter comes ghee, and from ghee comes the cream of ghee. The cream of ghee is declared to be the foremost among them, the best, the eldest, the most excellent, the most sublime, the higher, and the unsurpassed. In the same way, the individual who practices for his own welfare… and for happiness, this one—among the two kinds of individuals, as previously stated, as distinguished, as established—is declared to be the foremost, the best, the eldest, the most excellent, the most sublime, the higher, and the unsurpassed. In this way, a monk knows the superiority and inferiority of individuals.”
इदम् अवोचद् भगवान्। आत्तमनसस् ते भिक्षवो भगवतो भाषितम् अभ्यनन्दन्।
idam avocad bhagavān. āttamanasas te bhikṣavo bhagavato bhāṣitam abhyanandan.
The Bhagavān said this. Delighted, those monks rejoiced in the Bhagavān's words.
