सोतानुगतसुत्त

Sotānugatasutta

Followed by Ear

“सोतानुगतानं, भिक्खवे, धम्मानं, वचसा परिचितानं, मनसानुपेक्खितानं, दिट्ठिया सुप्पटिविद्धानं चत्तारो आनिसंसा पाटिकङ्खा। कतमे चत्तारो?

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

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

इध, भिक्खवे, भिक्खु धम्मं परियापुणाति—सुत्तं, गेय्यं, वेय्याकरणं, गाथं, उदानं, इतिवुत्तकं, जातकं, अब्भुतधम्मं, वेदल्लं। तस्स ते धम्मा सोतानुगता होन्ति, वचसा परिचिता, मनसानुपेक्खिता, दिट्ठिया सुप्पटिविद्धा। सो मुट्ठस्सति कालं कुरुमानो अञ्ञतरं देवनिकायं उपपज्जति। तस्स तत्थ सुखिनो धम्मपदा प्लवन्ति। दन्धो, भिक्खवे, सतुप्पादो; अथ सो सत्तो खिप्पंयेव विसेसगामी होति। सोतानुगतानं, भिक्खवे, धम्मानं, वचसा परिचितानं, मनसानुपेक्खितानं, दिट्ठिया सुप्पटिविद्धानं अयं पठमो आनिसंसो पाटिकङ्खो।

Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati¹ kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha sukhino dhammapadā plavanti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho.

Take a bhikkhu who memorizes the teaching—statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. 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.

पुन चपरं, भिक्खवे, भिक्खु धम्मं परियापुणाति—सुत्तं, गेय्यं, वेय्याकरणं, गाथं, उदानं, इतिवुत्तकं, जातकं, अब्भुतधम्मं, वेदल्लं। तस्स ते धम्मा सोतानुगता होन्ति, वचसा परिचिता, मनसानुपेक्खिता, दिट्ठिया सुप्पटिविद्धा। सो मुट्ठस्सति कालं कुरुमानो अञ्ञतरं देवनिकायं उपपज्जति। तस्स तत्थ न हेव खो सुखिनो धम्मपदा प्लवन्ति; अपि च खो भिक्खु इद्धिमा चेतोवसिप्पत्तो देवपरिसायं धम्मं देसेति। तस्स एवं होति: ‘अयं वा सो धम्मविनयो, यत्थाहं पुब्बे ब्रह्मचरियं अचरिन्ऽति। दन्धो, भिक्खवे, सतुप्पादो; अथ सो सत्तो खिप्पमेव विसेसगामी होति। सेय्यथापि, भिक्खवे, पुरिसो कुसलो भेरिसद्दस्स। सो अद्धानमग्गप्पटिपन्नो भेरिसद्दं सुणेय्य। तस्स न हेव खो अस्स कङ्खा वा विमति वा: ‘भेरिसद्दो नु खो, न नु खो भेरिसद्दोऽति। अथ खो भेरिसद्दोत्वेव निट्ठं गच्छेय्य। एवमेवं खो, भिक्खवे, भिक्खु धम्मं परियापुणाति—सुत्तं, गेय्यं, वेय्याकरणं, गाथं, उदानं, इतिवुत्तकं, जातकं, अब्भुतधम्मं, वेदल्लं। तस्स ते धम्मा सोतानुगता होन्ति, वचसा परिचिता, मनसानुपेक्खिता, दिट्ठिया सुप्पटिविद्धा। सो मुट्ठस्सति कालं कुरुमानो अञ्ञतरं देवनिकायं उपपज्जति। तस्स तत्थ न हेव खो सुखिनो धम्मपदा प्लवन्ति; अपि च खो भिक्खु इद्धिमा चेतोवसिप्पत्तो देवपरिसायं धम्मं देसेति। तस्स एवं होति: ‘अयं वा सो धम्मविनयो, यत्थाहं पुब्बे ब्रह्मचरियं अचरिन्ऽति। दन्धो, भिक्खवे, सतुप्पादो; अथ सो सत्तो खिप्पंयेव विसेसगामी होति। सोतानुगतानं, भिक्खवे, धम्मानं, वचसा परिचितानं, मनसानुपेक्खितानं, दिट्ठिया सुप्पटिविद्धानं अयं दुतियो आनिसंसो पाटिकङ्खो।

Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti. Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Dandho, bhikkhave, satuppādo; atha so satto khippameva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. So addhānamaggappaṭipanno bherisaddaṁ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā: ‘bherisaddo nu kho, na nu kho bherisaddo’ti. Atha kho bherisaddotveva niṭṭhaṁ gaccheyya. Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti. Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho.

Take another bhikkhu who memorizes the teaching—statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a bhikkhu with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take another bhikkhu who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. 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.

पुन चपरं, भिक्खवे, भिक्खु धम्मं परियापुणाति—सुत्तं, गेय्यं, वेय्याकरणं, गाथं, उदानं, इतिवुत्तकं, जातकं, अब्भुतधम्मं, वेदल्लं। तस्स ते धम्मा सोतानुगता होन्ति, वचसा परिचिता, मनसानुपेक्खिता, दिट्ठिया सुप्पटिविद्धा। सो मुट्ठस्सति कालं कुरुमानो अञ्ञतरं देवनिकायं उपपज्जति। तस्स तत्थ न हेव खो सुखिनो धम्मपदा प्लवन्ति, नपि भिक्खु इद्धिमा चेतोवसिप्पत्तो देवपरिसायं धम्मं देसेति; अपि च खो देवपुत्तो देवपरिसायं धम्मं देसेति। तस्स एवं होति: ‘अयं वा सो धम्मविनयो, यत्थाहं पुब्बे ब्रह्मचरियं अचरिन्ऽति। दन्धो, भिक्खवे, सतुप्पादो; अथ सो सत्तो खिप्पंयेव विसेसगामी होति। सेय्यथापि, भिक्खवे, पुरिसो कुसलो सङ्खसद्दस्स। सो अद्धानमग्गप्पटिपन्नो सङ्खसद्दं सुणेय्य। तस्स न हेव खो अस्स कङ्खा वा विमति वा: ‘सङ्खसद्दो नु खो, न नु खो सङ्खसद्दोऽति। अथ खो सङ्खसद्दोत्वेव निट्ठं गच्छेय्य। एवमेवं खो, भिक्खवे, भिक्खु धम्मं परियापुणाति—सुत्तं, गेय्यं, वेय्याकरणं, गाथं, उदानं, इतिवुत्तकं, जातकं, अब्भुतधम्मं, वेदल्लं। तस्स ते धम्मा सोतानुगता होन्ति, वचसा परिचिता, मनसानुपेक्खिता, दिट्ठिया सुप्पटिविद्धा। सो मुट्ठस्सति कालं कुरुमानो अञ्ञतरं देवनिकायं उपपज्जति। तस्स तत्थ न हेव खो सुखिनो धम्मपदा प्लवन्ति, नपि भिक्खु इद्धिमा चेतोवसिप्पत्तो देवपरिसायं धम्मं देसेति; अपि च खो देवपुत्तो देवपरिसायं धम्मं देसेति। तस्स एवं होति: ‘अयं वा सो धम्मविनयो, यत्थाहं पुब्बे ब्रह्मचरियं अचरिन्ऽति। दन्धो, भिक्खवे, सतुप्पादो; अथ सो सत्तो खिप्पंयेव विसेसगामी होति। सोतानुगतानं, भिक्खवे, धम्मानं, वचसा परिचितानं, मनसानुपेक्खितानं, दिट्ठिया सुप्पटिविद्धानं अयं ततियो आनिसंसो पाटिकङ्खो।

Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. So addhānamaggappaṭipanno saṅkhasaddaṁ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā: ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti. Atha kho saṅkhasaddotveva niṭṭhaṁ gaccheyya. Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ tatiyo ānisaṁso pāṭikaṅkho.

Take another bhikkhu who memorizes the teaching—statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. 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. However, a god teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take another bhikkhu who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. 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.

पुन चपरं, भिक्खवे, भिक्खु धम्मं परियापुणाति—सुत्तं, गेय्यं, वेय्याकरणं, गाथं, उदानं, इतिवुत्तकं, जातकं, अब्भुतधम्मं, वेदल्लं। तस्स ते धम्मा सोतानुगता होन्ति, वचसा परिचिता, मनसानुपेक्खिता, दिट्ठिया सुप्पटिविद्धा। सो मुट्ठस्सति कालं कुरुमानो अञ्ञतरं देवनिकायं उपपज्जति। तस्स तत्थ न हेव खो सुखिनो धम्मपदा प्लवन्ति, नपि भिक्खु इद्धिमा चेतोवसिप्पत्तो देवपरिसायं धम्मं देसेति, नपि देवपुत्तो देवपरिसायं धम्मं देसेति; अपि च खो ओपपातिको ओपपातिकं सारेति: ‘सरसि त्वं, मारिस, सरसि त्वं, मारिस, यत्थ मयं पुब्बे ब्रह्मचरियं अचरिम्हाऽति। सो एवमाह: ‘सरामि, मारिस, सरामि, मारिसाऽति। दन्धो, भिक्खवे, सतुप्पादो; अथ सो सत्तो खिप्पंयेव विसेसगामी होति। सेय्यथापि, भिक्खवे, द्वे सहायका सहपंसुकीळिका। ते कदाचि करहचि अञ्ञमञ्ञं समागच्छेय्युं। अञ्ञो पन सहायको सहायकं एवं वदेय्य: ‘इदम्पि, सम्म, सरसि, इदम्पि, सम्म, सरसीऽति। सो एवं वदेय्य: ‘सरामि, सम्म, सरामि, सम्माऽति। एवमेवं खो, भिक्खवे, भिक्खु धम्मं परियापुणाति—सुत्तं, गेय्यं, वेय्याकरणं, गाथं, उदानं, इतिवुत्तकं, जातकं, अब्भुतधम्मं, वेदल्लं। तस्स ते धम्मा सोतानुगता होन्ति, वचसा परिचिता, मनसानुपेक्खिता, दिट्ठिया सुप्पटिविद्धा। सो मुट्ठस्सति कालं कुरुमानो अञ्ञतरं देवनिकायं उपपज्जति। तस्स तत्थ न हेव खो सुखिनो धम्मपदा प्लवन्ति, नपि भिक्खु इद्धिमा चेतोवसिप्पत्तो देवपरिसायं धम्मं देसेति, नपि देवपुत्तो देवपरिसायं धम्मं देसेति; अपि च खो ओपपातिको ओपपातिकं सारेति: ‘सरसि त्वं, मारिस, सरसि त्वं, मारिस, यत्थ मयं पुब्बे ब्रह्मचरियं अचरिम्हाऽति। सो एवमाह: ‘सरामि, मारिस, सरामि, मारिसाऽति। दन्धो, भिक्खवे, सतुप्पादो; अथ खो सो सत्तो खिप्पंयेव विसेसगामी होति। सोतानुगतानं, भिक्खवे, धम्मानं, वचसा परिचितानं, मनसानुपेक्खितानं, दिट्ठिया सुप्पटिविद्धानं अयं चतुत्थो आनिसंसो पाटिकङ्खो।

Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; api ca kho opapātiko opapātikaṁ sāreti: ‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. So evamāha: ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā. Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ. Añño pana sahāyako sahāyakaṁ evaṁ vadeyya: ‘idampi, samma, sarasi, idampi, samma, sarasī’ti. So evaṁ vadeyya: ‘sarāmi, samma, sarāmi, sammā’ti. Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; api ca kho opapātiko opapātikaṁ sāreti: ‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. So evamāha: ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha kho so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ catuttho ānisaṁso pāṭikaṅkho.

Take another bhikkhu who memorizes the teaching—statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. 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. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good sir? Do you remember where we used to lead the spiritual life?’ He says: ‘I remember, good sir, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, friend? Do you remember that, friend?’ They’d say: ‘I remember, friend, I remember!’ In the same way, take another bhikkhu who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. 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.

सोतानुगतानं, भिक्खवे, धम्मानं, वचसा परिचितानं, मनसानुपेक्खितानं दिट्ठिया सुप्पटिविद्धानं इमे चत्तारो आनिसंसा पाटिकङ्खा”ति।

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

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.”

पठमं।

Paṭhamaṁ.

Next: ठानसुत्त • Ṭhānasutta • Facts

The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. muṭṭhassati → muṭṭhassatī (bj)

सोतानुगतसुत्त

Sotānugatasutta

Followed by Ear

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