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Numbered Discourses 4.191 – Aṅguttara Nikāya 4.191

20. The Great Chapter – 20. Mahāvagga

AN 4.191 Followed by Ear – Sotānugatasutta

 

1.1

“Bhikkhū, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

“Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ cattāro ānisaṁsā pāṭikaṅkhā.

1.2

What four?

Katame cattāro?

1.3

Take a bhikkhu who memorizes the teaching—

Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—

1.4

statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications.

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

1.5

They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

1.6

But they die unmindful and are reborn in one of the orders of gods.

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.

1.7

Being happy there, passages of the teaching come back to them.

Tassa tattha sukhino dhammapadā plavanti.

1.8

Memory comes up slowly,

Dandho, bhikkhave, satuppādo;

1.9

but then that being quickly reaches distinction.

atha so satto khippaṁyeva visesagāmī hoti.

1.10

This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho.

2.1

Take another bhikkhu who memorizes the teaching—

Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—

2.2

statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications.

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

2.3

They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

2.4

But they die unmindful and are reborn in one of the orders of gods.

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.

2.5

Though they’re happy there, passages of the teaching don’t come back to them.

Tassa tattha na heva kho sukhino dhammapadā plavanti;

2.6

However, a bhikkhu with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods.

api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti.

2.7

They think:

Tassa evaṁ hoti:

2.8

‘I used to lead the spiritual life in this same teaching and training.’

‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.

2.9

Memory comes up slowly,

Dandho, bhikkhave, satuppādo;

2.10

but then that being quickly reaches distinction.

atha so satto khippameva visesagāmī hoti.

2.11

Suppose a person was skilled in the sound of drums.

Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa.

2.12

While traveling along a road they hear the sound of drums.

So addhānamaggappaṭipanno bherisaddaṁ suṇeyya.

2.13

They wouldn’t have any doubts or uncertainties about whether

Tassa na heva kho assa kaṅkhā vā vimati vā:

2.14

that was the sound of drums or not.

‘bherisaddo nu kho, na nu kho bherisaddo’ti.

2.15

They’d just conclude, ‘That’s the sound of drums.’

Atha kho bherisaddotveva niṭṭhaṁ gaccheyya.

2.16

In the same way, take another bhikkhu who memorizes the teaching …

Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—

2.17

 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

2.18

 

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

2.19

But they die unmindful and are reborn in one of the orders of gods. …

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.

2.20

 

Tassa tattha na heva kho sukhino dhammapadā plavanti;

2.21

 

api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti.

2.22

 

Tassa evaṁ hoti:

2.23

 

‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.

2.24

Memory comes up slowly,

Dandho, bhikkhave, satuppādo;

2.25

but then that being quickly reaches distinction.

atha so satto khippaṁyeva visesagāmī hoti.

2.26

This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho.

3.1

Take another bhikkhu who memorizes the teaching—

Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—

3.2

statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications.

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

3.3

They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

3.4

But they die unmindful and are reborn in one of the orders of gods.

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.

3.5

But passages of the teaching don’t come back to them when they’re happy, nor does a bhikkhu with psychic powers … teach Dhamma to the assembly of gods.

Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti;

3.6

However, a god teaches Dhamma to the assembly of gods.

api ca kho devaputto devaparisāyaṁ dhammaṁ deseti.

3.7

They think:

Tassa evaṁ hoti:

3.8

‘I used to lead the spiritual life in this same teaching and training.’

‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.

3.9

Memory comes up slowly,

Dandho, bhikkhave, satuppādo;

3.10

but then that being quickly reaches distinction.

atha so satto khippaṁyeva visesagāmī hoti.

3.11

Suppose a person was skilled in the sound of horns.

Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa.

3.12

While traveling along a road they hear the sound of horns.

So addhānamaggappaṭipanno saṅkhasaddaṁ suṇeyya.

3.13

They wouldn’t have any doubt about whether

Tassa na heva kho assa kaṅkhā vā vimati vā:

3.14

that was the sound of horns or not.

‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti.

3.15

They’d just conclude, ‘That’s the sound of horns.’

Atha kho saṅkhasaddotveva niṭṭhaṁ gaccheyya.

3.16

In the same way, take another bhikkhu who memorizes the teaching …

Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—

3.17

 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

3.18

 

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

3.19

But they die unmindful and are reborn in one of the orders of gods. …

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.

3.20

 

Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti;

3.21

 

api ca kho devaputto devaparisāyaṁ dhammaṁ deseti.

3.22

 

Tassa evaṁ hoti:

3.23

 

‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.

3.24

Memory comes up slowly,

Dandho, bhikkhave, satuppādo;

3.25

but then that being quickly reaches distinction.

atha so satto khippaṁyeva visesagāmī hoti.

3.26

This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ tatiyo ānisaṁso pāṭikaṅkho.

4.1

Take another bhikkhu who memorizes the teaching—

Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—

4.2

statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications.

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

4.3

They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

4.4

But they die unmindful and are reborn in one of the orders of gods.

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.

4.5

But passages of the teaching don’t come back to them when they’re happy, and neither a bhikkhu with psychic powers … nor a god teaches Dhamma to the assembly of gods.

Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti;

4.6

But a being who has been reborn spontaneously reminds another such being:

api ca kho opapātiko opapātikaṁ sāreti:

4.7

‘Do you remember, good sir? Do you remember where we used to lead the spiritual life?’

‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti.

4.8

He says:

So evamāha:

4.9

‘I remember, good sir, I remember!’

‘sarāmi, mārisa, sarāmi, mārisā’ti.

4.10

Memory comes up slowly,

Dandho, bhikkhave, satuppādo;

4.11

but then that being quickly reaches distinction.

atha so satto khippaṁyeva visesagāmī hoti.

4.12

Suppose there were two friends who had played together in the sand.

Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā.

4.13

Some time or other they’d meet.

Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ.

4.14

And one friend would say to the other:

Añño pana sahāyako sahāyakaṁ evaṁ vadeyya:

4.15

‘Do you remember this, friend? Do you remember that, friend?’

‘idampi, samma, sarasi, idampi, samma, sarasī’ti.

4.16

They’d say:

So evaṁ vadeyya:

4.17

‘I remember, friend, I remember!’

‘sarāmi, samma, sarāmi, sammā’ti.

4.18

In the same way, take another bhikkhu who memorizes the teaching …

Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—

4.19

 

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

4.20

 

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

4.21

But they die unmindful and are reborn in one of the orders of gods. …

So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.

4.22

 

Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti;

4.23

 

api ca kho opapātiko opapātikaṁ sāreti:

4.24

 

‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti.

4.25

 

So evamāha:

4.26

 

‘sarāmi, mārisa, sarāmi, mārisā’ti.

4.27

Memory comes up slowly,

Dandho, bhikkhave, satuppādo;

4.28

but then that being quickly reaches distinction.

atha kho so satto khippaṁyeva visesagāmī hoti.

4.29

This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ catuttho ānisaṁso pāṭikaṅkho.

4.30

You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.”

Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ diṭṭhiyā suppaṭividdhānaṁ ime cattāro ānisaṁsā pāṭikaṅkhā”ti.

4.31

 

Paṭhamaṁ.