400
CHAPTER XIII
OTHER DIRECT-KNOWLEDGES
(Abhiññā-niddesa)
[(2) THE DIVINE EAR ELEMENT]
1. [407] It is now the turn for the description of the divine ear element. Herein,
and also in the case of the remaining three kinds of direct-knowledge, the
meaning of the passage beginning, “When his concentrated mind …” (D I 79)
should be understood in the way already stated (XII.13f.); and in each case we
shall only comment on what is different. [The text is as follows: “He directs, he
inclines, his mind to the divine ear element. With the divine ear element, which
is purified and surpasses the human, he hears both kinds of sounds, the divine
and the human, those that are far as well as near”(D I 79).]
2. Herein, with the divine ear element: it is divine here because of its similarity to
the divine; for deities have as the divine ear element the sensitivity that is
produced by kamma consisting in good conduct and is unimpeded by bile,
phlegm, blood, etc., and capable of receiving an object even though far off because
it is liberated from imperfections. And this ear element consisting in knowledge,
which is produced by the power of this bhikkhu’s energy in development, is
similar to that, so it is “divine” because it is similar to the divine. Furthermore, it
is “divine” because it is obtained by means of divine abiding and because it has
divine abiding as its support. And it is an “ear element” (sota-dhātu) in the sense
of hearing (savana) and in the sense of being a soulless [element]. Also it is an
“ear element” because it is like the ear element in its performance of an ear
element’s function. With that divine ear element … he hears …
Which is purified: which is quite pure through having no imperfection. And
surpasses the human: which in the hearing of sounds surpasses, stands beyond,
the human ear element by surpassing the human environment.
3. He hears both kinds of sounds: he hears the two kinds of sounds. What two?
The divine and the human: the sounds of deities and of human beings, is what
is meant. This should be understood as partially inclusive. Those that are far as
well as near: what is meant is that he hears sounds that are far off, even in another
world-sphere, and those that are near, even the sounds of the creatures living in
his own body. This should be understood as completely inclusive.
4.
But how is this [divine ear element] aroused? The bhikkhu [408] should
attain jhāna as basis for direct-knowledge and emerge. Then, with the