[1] How is wisdom (paññā) in attending with the ear (sotāvadhāna) knowledge (ñāṇa) consisting in what is heard (sutamaye ñāṇaṃ)?
"These dhammas are to be directly known (abhiññeyyā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "These dhammas are to be fully understood (pariññeyyā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "These dhammas are to be abandoned (pahātabbā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "These dhammas are to be developed (bhāvetabbā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "These dhammas are to be realized (sacchikātabbā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "These dhammas partake of decline (hānabhāgiyā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "These dhammas partake of stability (ṭhitibhāgiyā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "These dhammas partake of distinction (visesabhāgiyā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "These dhammas partake of penetration (nibbedhabhāgiyā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "All conditioned things (saṅkhārā) are impermanent" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "All conditioned things are suffering (dukkha)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "All dhammas are not-self (anattā)" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "This is the noble truth (ariyasacca) of suffering" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "This is the noble truth of the origin of suffering" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "This is the noble truth of the cessation of suffering" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard. "This is the noble truth of the way of practice leading to the cessation of suffering" — such is the attending with the ear; the wisdom that understands this is knowledge consisting in what is heard.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.