here is my translation. I follow the triple lineair method.
Gradual Sayings (III, Book of the Fives, Ch XXI, Kimbila,
§ 2, ³On hearing Dhamma²).
> (21) 1. Kimbilavaggo, 2. Dhammassavanasutta.m
> 202. <Pa~ncime bhikkhave, aanisa.msaa dhammassavane.
/five/ /monks/ /benefits/ /dhamma hearing/
Monks, there are five benefits in listening to the Dhamma.
> Assuta.m su.naati suta.m pariyodaapeti, ka'nkha.m vitarati
/not heard/he hears/heard/he purifies/ /doubt/ he dispels/
He hears what he had not heard before, he purifies what he had heard, he
di.t.thi.m uju.m karoti, cittamassa pasiidati.
/view/ straight/he makes/ the mind of him/becomes calm
he straightens his view, and his mind becomes calm.
Ime kho, bhikkhave, pa~nca aanisa.msaa dhammassavane>ti.
/these indeed/monks/five/ benefits/ in hearing Dhamma
Monks, these are truly the five benefits in listening to the Dhamma.
The practice of the Dhamma begins with listening.
Assuta.m su.naati: he hears what he did not hear before. The Buddha's
teaching is completely different from all other teachings. The Buddha taught
suta.m pariyodaapeti: he purifies what he had heard. One may not fully
understand what one heard before. The Dhamma is subtle and deep, one has to
listen and consider it again and again.
ka"nkha.m vitarati:he dispels doubt. He may have doubt about the Buddha, the
Dhamma and the Sangha, about the way leading to the end of defilements. By
the development of the eightfold Path his understanding grows. He becomes
more assured that this is the only way. Doubt will be completely eradicated
at the first stage of enlightenment, the stage of the sotaapanna.
di.t.thi.m uju.m karoti, he straightens his view. Di.t.thuju kamma, the
straightening of one's view is one of the ten kusala kamma pattha. This can
go together with all kinds of kusala. For example, when we develop metta, we
are bound to take selfish affection for metta. We are bound to take akusala
for kusala when there is no panna that knows their different
characteristics. Or one may take the wrong Path for the right Path. One may
not know that the objects of sati and pa~n~naa are whatever naama or ruupa
appears through one of the six doorways, through the five sense-doors and
Cittamassa pasiidati, his mind becomes calm. Passaddhi is the cetasika that
is calm, and it arises with each kusala citta. When the citta is kusala, one
is at that moment free from akusala, not disturbed by akusala, and this is
calm. Listening to the Dhamma and considering it is bhaavanaa, mental
development. It is kusala kamma accompanied by pa~n~naa and by calm. There
are many degrees of calm. Listening to the Dhamma and the practice in
accordance with the Dhamma can lead to the highest calm: the eradication of