Followed by Ear

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

“Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ cattāro ānisaṁsā pāṭikaṅkhā. *Sotānugatānaṁ → sotānudhanānaṁ (bj)Katame cattāro?

“Mendicants, you can expect four benefits when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well comprehended theoretically. “Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ cattāro ānisaṁsā pāṭikaṅkhā. *Sotānugatānaṁ → sotānudhanānaṁ (bj)What four? Katame cattāro?

Take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, 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, consolidated by voice, examined by the mind, and well comprehended theoretically.

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 muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. *muṭṭhassati → muṭṭhassatī (bj)Tassa tattha sukhino dhammapadā plavanti. *plavanti → pilapanti (bj, sya-all, km, pts1ed)Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho.

Take a mendicant who memorizes the teaching—Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well comprehended them theoretically. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. But they die unmindful and are reborn in one of the orders of gods. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. *muṭṭhassati → muṭṭhassatī (bj)Being happy there, passages of the teaching come back to them. Tassa tattha sukhino dhammapadā plavanti. *plavanti → pilapanti (bj, sya-all, km, pts1ed)Memory comes up slowly, Dandho, bhikkhave, satuppādo; but then that being quickly reaches distinction. atha so satto khippaṁyeva visesagāmī hoti. This is the first benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well comprehended theoretically. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho.

Furthermore, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, 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 mendicant with psychic powers, who has achieved mastery of the mind, teaches DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario 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 a mendicant 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, consolidated by voice, examined by the mind, and well comprehended theoretically.

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.

Furthermore, take a mendicant who memorizes the teaching—Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well comprehended them theoretically. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. But they die unmindful and are reborn in one of the orders of gods. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Though they’re happy there, passages of the teaching don’t come back to them. Tassa tattha na heva kho sukhino dhammapadā plavanti; However, a mendicant 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. They think: Tassa evaṁ hoti: ‘I used to lead the spiritual life in this same teaching and training.’ ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Memory comes up slowly, Dandho, bhikkhave, satuppādo; but then that being quickly reaches distinction. atha so satto khippameva visesagāmī hoti. Suppose a person was skilled in the sound of drums. Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. While traveling along a road they hear the sound of drums. So addhānamaggappaṭipanno bherisaddaṁ suṇeyya. They wouldn’t have any doubts or uncertainties about whether Tassa na heva kho assa kaṅkhā vā vimati vā: that was the sound of drums or not. ‘bherisaddo nu kho, na nu kho bherisaddo’ti. They’d just conclude, ‘That’s the sound of drums.’ Atha kho bherisaddotveva niṭṭhaṁ gaccheyya. In the same way, take a mendicant who memorizes the teaching … 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. But they die unmindful and are reborn in one of the orders of gods. … 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. Memory comes up slowly, Dandho, bhikkhave, satuppādo; but then that being quickly reaches distinction. atha so satto khippaṁyeva visesagāmī hoti. This is the second benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well comprehended theoretically. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho.

Furthermore, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, 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 mendicant with psychic powers … teach Dhamma to the assembly of gods. However, a godling 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 a mendicant 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, consolidated by voice, examined by the mind, and well comprehended theoretically.

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.

Furthermore, take a mendicant who memorizes the teaching—Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well comprehended them theoretically. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. But they die unmindful and are reborn in one of the orders of gods. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. But passages of the teaching don’t come back to them when they’re happy, nor does a mendicant 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; However, a godling teaches Dhamma to the assembly of gods. api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. They think: Tassa evaṁ hoti: ‘I used to lead the spiritual life in this same teaching and training.’ ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Memory comes up slowly, Dandho, bhikkhave, satuppādo; but then that being quickly reaches distinction. atha so satto khippaṁyeva visesagāmī hoti. Suppose a person was skilled in the sound of horns. Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. While traveling along a road they hear the sound of horns. So addhānamaggappaṭipanno saṅkhasaddaṁ suṇeyya. They wouldn’t have any doubt about whether Tassa na heva kho assa kaṅkhā vā vimati vā: that was the sound of horns or not. ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti. They’d just conclude, ‘That’s the sound of horns.’ Atha kho saṅkhasaddotveva niṭṭhaṁ gaccheyya. In the same way, take a mendicant who memorizes the teaching … 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. But they die unmindful and are reborn in one of the orders of gods. … 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. Memory comes up slowly, Dandho, bhikkhave, satuppādo; but then that being quickly reaches distinction. atha so satto khippaṁyeva visesagāmī hoti. This is the third benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well comprehended theoretically. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ tatiyo ānisaṁso pāṭikaṅkho.

Furthermore, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, 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 mendicant with psychic powers … nor a godling teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good fellow? Do you remember where we used to lead the spiritual life?’ He says: ‘I remember, good fellow, 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, dear? Do you remember that, dear?’ They’d say: ‘I remember, dear, I remember!’ In the same way, take a mendicant 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, consolidated by voice, examined by the mind, and well comprehended theoretically.

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. *sahapaṁsukīḷikā → sahapaṁsukīḷakā (sya-all, km); sahapaṁsukīḷitā (pts1ed)Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ. *samāgaccheyyuṁ → samāgaccheyyuṁ, tamenaṁ (si, sya-all, km, pts1ed)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.

Furthermore, take a mendicant who memorizes the teaching—Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well comprehended them theoretically. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. But they die unmindful and are reborn in one of the orders of gods. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. But passages of the teaching don’t come back to them when they’re happy, and neither a mendicant with psychic powers … nor a godling 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; But a being who has been reborn spontaneously reminds another such being: api ca kho opapātiko opapātikaṁ sāreti: ‘Do you remember, good fellow? Do you remember where we used to lead the spiritual life?’ ‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. He says: So evamāha: ‘I remember, good fellow, I remember!’ ‘sarāmi, mārisa, sarāmi, mārisā’ti. Memory comes up slowly, Dandho, bhikkhave, satuppādo; but then that being quickly reaches distinction. atha so satto khippaṁyeva visesagāmī hoti. Suppose there were two friends who had played together in the sand. Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā. *sahapaṁsukīḷikā → sahapaṁsukīḷakā (sya-all, km); sahapaṁsukīḷitā (pts1ed)Some time or other they’d meet. Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ. *samāgaccheyyuṁ → samāgaccheyyuṁ, tamenaṁ (si, sya-all, km, pts1ed)And one friend would say to the other: Añño pana sahāyako sahāyakaṁ evaṁ vadeyya: ‘Do you remember this, dear? Do you remember that, dear?’ ‘idampi, samma, sarasi, idampi, samma, sarasī’ti. They’d say: So evaṁ vadeyya: ‘I remember, dear, I remember!’ ‘sarāmi, samma, sarāmi, sammā’ti. In the same way, take a mendicant who memorizes the teaching … 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. But they die unmindful and are reborn in one of the orders of gods. … 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. Memory comes up slowly, Dandho, bhikkhave, satuppādo; but then that being quickly reaches distinction. atha kho so satto khippaṁyeva visesagāmī hoti. This is the fourth benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well comprehended theoretically. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ catuttho ānisaṁso pāṭikaṅkho.