Dighanikaya 1.1_15

1.1_15

Aparo nayo, ‘eva’nti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. ‘Suta’nti iminā sotabbappabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ. ‘Eva’nti ca idaṃ yoniso manasikāradīpakaṃ vacanaṃ bhāsamāno – ‘‘ete mayā dhammā manasānupekkhitā, diṭṭhiyā suppaṭividdhā’’ti dīpeti. ‘Suta’nti idaṃ savanayogadīpakaṃ vacanaṃ bhāsamāno – ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Tadubhayenāpi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti, tasmā ādaraṃ janetvā sakkaccaṃ ayaṃ dhammo sotabboti.

Another method: by this word ‘thus’, which illustrates manifold penetration, he indicates the presence of his own attainment of the analytical knowledge of meaning and the analytical knowledge of perspicuity. By this word ‘heard’, which illustrates the penetration of the varieties of what is to be heard, [he indicates] the presence of his attainment of the analytical knowledge of dhammas and the analytical knowledge of language. And uttering this word ‘thus’, which illustrates proper attention, he indicates: ‘These dhammas were examined by my mind, well penetrated by view.’ Uttering this word ‘heard’, which illustrates application to hearing, he indicates: ‘Many dhammas were heard by me, retained, mastered by speech.’ By both of them, illustrating the complete perfection of meaning and phrasing, he generates respect for hearing. For one who does not listen with respect to the Dhamma, which is complete in meaning and phrasing, is excluded from great welfare; therefore, having generated respect, this Dhamma should be listened to attentively.