（一）中阿含七法品善法經第一
Chapter 1: The Sutra on Wholesome Qualities
我聞如是：
This is what I have heard:
一時，佛遊舍衛國，在勝林給孤獨園。
Once, the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, the garden of Anāthapiṇḍada.
爾時，世尊告諸比丘：「若有比丘成就七法者，便於賢聖得歡喜樂，正趣漏盡。云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如。
At that time, the World-Honored One addressed the monks, saying: "If a monk possesses seven qualities, he will attain the joy of the noble path and progress toward the end of suffering. What are these seven? They are: a monk knows the teaching, knows its meaning, knows the right time, knows moderation, knows himself, knows the assembly, and knows the superiority or inferiority of people."
「云何比丘為知法耶？謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義，是謂比丘為知法也。若有比丘不知法者，謂不知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，如是比丘為不知法。若有比丘善知法者，謂知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，是謂比丘善知法也。
How does a monk truly know the Dharma? It means the monk knows the sutras, chants, narratives, verses, causes and conditions, compilations, origins, teachings, birth stories, detailed explanations, marvelous events, and the meaning behind them. This is what it means for a monk to know the Dharma.
If a monk does not know the Dharma, it means he does not know the sutras, chants, narratives, verses, causes and conditions, compilations, origins, teachings, birth stories, detailed explanations, marvelous events, and their meaning. Such a monk does not know the Dharma.
If a monk skillfully knows the Dharma, it means he knows the sutras, chants, narratives, verses, causes and conditions, compilations, origins, teachings, birth stories, detailed explanations, marvelous events, and their meaning. This is what it means for a monk to skillfully know the Dharma.
「云何比丘為知義耶？謂比丘知彼彼說義是彼義、是此義，是謂比丘為知義也。若有比丘不知義者，謂不知彼彼說義是彼義、是此義，如是比丘為不知義。若有比丘善知義者，謂知彼彼說義是彼義、是此義，是謂比丘善知義也。
What does it mean for a monk to understand the meaning? A monk understands the meaning when he knows that this explanation refers to this meaning and that explanation refers to that meaning — this is what it means for a monk to understand the meaning. If a monk does not understand the meaning, he does not know that this explanation refers to this meaning and that explanation refers to that meaning — such a monk does not understand the meaning. If a monk thoroughly understands the meaning, he knows that this explanation refers to this meaning and that explanation refers to that meaning — this is what it means for a monk to thoroughly understand the meaning.
「云何比丘為知時耶？謂比丘知是時修下相，是時修高相，是時修捨相，是謂比丘為知時也。若有比丘不知時者，謂不知是時修下相，是時修高相，是時修捨相，如是比丘為不知時。若有比丘善知時者，謂知是時修下相，是時修高相，是時修捨相，是謂比丘善知時也。
What does it mean for a monk to "know the right time"? It means that a monk knows when to practice the lower approach, when to practice the higher approach, and when to practice the balanced approach. This is what it means for a monk to know the right time.
If a monk does not know the right time, it means he does not know when to practice the lower approach, when to practice the higher approach, or when to practice the balanced approach. Such a monk is said to not know the right time.
If a monk truly knows the right time, it means he clearly knows when to practice the lower approach, when to practice the higher approach, and when to practice the balanced approach. This is what it means for a monk to have genuine knowledge of the right time.
「云何比丘為知節耶？謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，是謂比丘為知節也。若有比丘不知節者，謂不知若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，如是比丘為不知節。若有比丘善知節者，謂知若飲若食，若去若住，若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，是謂比丘善知節也。
What does it mean for a monk to know moderation? It means a monk knows moderation in eating and drinking, in walking and standing still, in sitting and lying down, in speaking and remaining silent, in using the toilet, and in letting go of sleepiness to cultivate mindful awareness. This is what it means for a monk to know moderation.
If a monk does not know moderation, it means he fails to know moderation in eating and drinking, in walking and standing still, in sitting and lying down, in speaking and remaining silent, in using the toilet, and in letting go of sleepiness to cultivate mindful awareness. Such a monk is one who does not know moderation.
If a monk truly knows moderation well, it means he knows moderation in eating and drinking, in walking and standing still, in sitting and lying down, in speaking and remaining silent, in using the toilet, and in letting go of sleepiness to cultivate mindful awareness. This is what it means for a monk to truly know moderation well.
「云何比丘為知己耶？謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，是謂比丘為知己也。若有比丘不知己者，謂不自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，如是比丘為不知己。若有比丘善知己者，謂自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，是謂比丘善知己也。
How does a monk know himself? A monk knows within himself: "I have this measure of faith, ethical conduct, learning, generosity, wisdom, eloquence, and scriptural knowledge." This is what it means for a monk to know himself.
If a monk does not know himself, it means he does not recognize within himself: "I have this measure of faith, ethical conduct, learning, generosity, wisdom, eloquence, and scriptural knowledge." Such a monk is one who does not know himself.
If a monk knows himself well, he clearly understands within himself: "I have this measure of faith, ethical conduct, learning, generosity, wisdom, eloquence, and scriptural knowledge." This is what it means for a monk to know himself well.
「云何比丘為知眾耶？謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默，是謂比丘為知眾也。若有比丘不知眾者，謂不知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默，如是比丘為不知眾。若有比丘善知眾者，謂知此剎利眾、此梵志眾、此居士眾、此沙門眾、我於彼眾應如是去、如是住、如是坐、如是語、如是默，是謂比丘善知眾也。
What does it mean for a monk to know the assembly? A monk knows: This is the assembly of nobles, this is the assembly of priests, this is the assembly of laypeople, this is the assembly of wanderers. Among them, I should act, stand, sit, speak, and remain silent in such a way. This is what it means for a monk to know the assembly.
If a monk does not know the assembly, it means he does not recognize these different groups, nor does he know how to behave appropriately in their presence. Such a monk does not know the assembly.
But if a monk thoroughly knows the assembly, he recognizes the assembly of nobles, priests, laypeople, and wanderers, and knows how to conduct himself in each company. This is what it means for a monk to truly know the assembly.
「云何比丘知人勝如？謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也。謂信人復有二種，有數往見比丘、有不數往見比丘；若數往見比丘者勝，不數往見比丘者為不如也。謂數往見比丘人復有二種，有禮敬比丘、有不禮敬比丘；若禮敬比丘者勝，不禮敬比丘者為不如也。謂禮敬比丘人復有二種，有問經、有不問經；若問經者勝，不問經者為不如也。謂問經人復有二種，有一心聽經、有不一心聽經；若一心聽經者勝，不一心聽經者為不如也。謂一心聽經人復有二種，有聞持法、有聞不持法；若聞持法者勝，聞不持法者為不如也。謂聞持法人復有二種，有聞法觀義、有聞法不觀義；若聞法觀義者勝，聞法不觀義者為不如也。謂聞法觀義人復有二種，有知法、知義、向法次法、隨順於法、如法行之；有不知法、不知義、不向法次法、不隨順法、不如法行。若知法、知義、向法次法、隨順於法、如法行者勝；不知法、不知義、不向法次法、不隨順法、不如法行者為不如也。謂知法、知義、向法次法、隨順於法、如法行人復有二種，有自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂；有不自饒益，亦不饒益他，不饒益多人，不愍傷世間，不為天、不為人求義及饒益，求安隱快樂。若自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂者，此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙。譬如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者，於彼中為極第一，為大、為上、為最、為勝、為尊、為妙，如是若人自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。此二人如上所說，如上分別，如上施設，此為第一，為大，為上、為最、為勝、為尊、為妙，是謂比丘知人勝如。」
How does a monk understand superiority among people? A monk understands that there are two kinds of people: those with faith and those without faith. The faithful one is superior, the unfaithful one is inferior.
Among faithful people, there are two kinds: those who frequently visit the monk, and those who do not. The one who visits frequently is superior, the one who does not is inferior.
Among those who frequently visit the monk, there are two kinds: those who pay respect to the monk, and those who do not. The one who pays respect is superior, the one who does not is inferior.
Among those who pay respect to the monk, there are two kinds: those who ask about the teachings, and those who do not. The one who asks is superior, the one who does not is inferior.
Among those who ask about the teachings, there are two kinds: those who listen with full attention, and those who do not. The one who listens with full attention is superior, the one who does not is inferior.
Among those who listen with full attention, there are two kinds: those who remember what they hear, and those who do not. The one who remembers is superior, the one who does not is inferior.
Among those who remember what they hear, there are two kinds: those who reflect on the meaning of the teachings, and those who do not. The one who reflects on the meaning is superior, the one who does not is inferior.
Among those who reflect on the meaning of the teachings, there are two kinds: those who understand the Dharma, understand its meaning, practice in accordance with the Dharma, follow the Dharma, and live by the Dharma; and those who do not understand the Dharma, do not understand its meaning, do not practice in accordance with the Dharma, do not follow the Dharma, and do not live by the Dharma. Those who understand, practice, follow, and live by the Dharma are superior; those who do not are inferior.
Among those who understand the Dharma, understand its meaning, practice in accordance with the Dharma, follow the Dharma, and live by the Dharma, there are two kinds: those who benefit themselves and benefit others, benefit many people, show compassion for the world, and seek well-being, benefit, peace, and happiness for gods and humans; and those who do not benefit themselves, do not benefit others, do not benefit many people, do not show compassion for the world, and do not seek well-being, benefit, peace, or happiness for gods or humans.
The person who benefits themselves and others, benefits many, shows compassion for the world, and seeks well-being, benefit, peace, and happiness for gods and humans is the foremost among those people—the greatest, the highest, the best, the most excellent, the most noble, the most sublime.
Just as from a cow comes milk, from milk comes cream, from cream comes butter, from butter comes ghee, and from ghee comes the essence of ghee—and that essence is the foremost, greatest, highest, best, most excellent, most noble, and most sublime among them—so too is the person who benefits themselves and others in this way. Among the two kinds of people described, distinguished, and categorized above, this person is the first, the greatest, the highest, the best, the most excellent, the most noble, the most sublime. This is how a monk understands superiority among people.
佛說如是。彼諸比丘聞佛所說，歡喜奉行。
Thus the Buddha spoke. Hearing what the Buddha had said, those monks rejoiced and devoted themselves to putting it into practice.
善法經第一竟(一千四百二十三字)
Chapter 1: The Sutra on Wholesome Practices Ends(1,423 characters)