Aŋguttara Nikāya


[Home]  [Sutta Indexes]  [Glossology]  [Site Sub-Sections]


 

Aŋguttara Nikāya
X. Dasaka-Nipāta
IX: Thera-Vagga

The Book of the Gradual Sayings
X. The Book of the Tens
IX: The Elders

Sutta 83

Puṇṇiya Suttaɱ

Puṇṇiya[1]

Translated from the Pali by F. L. Woodward, M.A.

Copyright The Pali Text Society
Commercial Rights Reserved
Creative Commons Licence
For details see Terms of Use.

 


[104]

[1] THUS have I heard:

Once the Exalted One was dwelling near Sāvatthī.

Now the venerable Puṇṇiya came to see the Exalted One
and on coming to him saluted him
and sat down at one side.

As he sat at one side he asked this:

"Pray, sir, what is the reason,
what is the cause
why at one time dhamma-teaching occurs to the Wayfarer
and at another time does not occur?"

"A monk may be a believer, Puṇṇiya;
but if he pays no visit,
dhamma-teaching occurs not to the Wayfarer.

But if he both be a believer
and pay a visit,
then dhamma-teaching does occur to the Wayfarer.

A monk may be a believer
and a visitor,
but not a constant[2] visitor;
dhamma-teaching occurs not to the Wayfarer.

But if he be a believer
and a visitor
and a constant visitor,
then dhamma-teaching does occur to the Wayfarer.

A monk may be a believer
and a visitor
and a constant visitor,
but not a questioner;
dhamma-teaching occurs not to the Wayfarer.

But if he be a believer
and a visitor
and a constant visitor,
and a questioner;
then dhamma-teaching does occur to the Wayfarer.

A monk may be a believer
and a visitor
and a constant visitor,
and a questioner;
but not one who listens to dhamma with attentive ear;
dhamma-teaching occurs not to the Wayfarer.

But if he be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
then dhamma-teaching does occur to the Wayfarer.

A monk may be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
but yet on hearing dhamma bears it not in mind,
dhamma-teaching occurs not to the Wayfarer.

But if he be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
then dhamma-teaching does occur to the Wayfarer.

A monk may be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
yet examines not the meaning of the teachings he has borne in mind;
dhamma-teaching occurs not to the Wayfarer.

[105] But if he be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
and examines the meaning of the teachings he has borne in mind;
then dhamma-teaching does occur to the Wayfarer.

A monk may be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
and examines the meaning of the teachings he has borne in mind;
[155]yet, by not understanding the meaning and the teaching,
fares not onward in accordance with dhamma-teaching;
dhamma-teaching occurs not to the Wayfarer.

But if he be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
and examines the meaning of the teachings he has borne in mind;
and understanding the meaning and the teaching,
fares onward in accordance with dhamma-teaching;
then dhamma-teaching does occur to the Wayfarer.

A monk may be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
and examines the meaning of the teachings he has borne in mind;
and understanding the meaning and the teaching,
fares onward in accordance with dhamma-teaching;
if he be not fair-spoken, possessed of urbane speech, distinctly and clearly enunciated[3] so as to make his meaning clear;
dhamma-teaching occurs not to the Wayfarer.

But if he be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
and examines the meaning of the teachings he has borne in mind;
and understanding the meaning and the teaching,
fares onward in accordance with dhamma-teaching;
if he be fair-spoken, possessed of urbane speech, distinctly and clearly enunciated so as to make his meaning clear;
then dhamma-teaching does occur to the Wayfarer.

A monk may be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
and examines the meaning of the teachings he has borne in mind;
and understanding the meaning and the teaching,
fares onward in accordance with dhamma-teaching;
and if he be fair-spoken, possessed of urbane speech, distinctly and clearly enunciated so as to make his meaning clear;
yet if he is not one to teach, urge, incite and gladden his fellows in the Brahma-life
dhamma-teaching occurs not to the Wayfarer.

But if he be a believer
and a visitor
and a constant visitor,
and a questioner;
and one who listens to dhamma with attentive ear;
and on hearing dhamma bears it in mind,
and examines the meaning of the teachings he has borne in mind;
and understanding the meaning and the teaching,
fares onward in accordance with dhamma-teaching;
if he be fair-spoken, possessed of urbane speech, distinctly and clearly enunciated so as to make his meaning clear;
and if he is one to teach, urge, incite and gladden his fellows in the Brahma-life
then dhamma-teaching does occur to the Wayfarer.

These are the reasons, Puṇṇiya,
these are the causes
why at one time dhamma-teaching occurs to the Wayfarer
and at another time does not occur."

 


[1] P. seems unknown. He asks the same question at A. iv, 337.

[2] Payirupāsitā, one who attends constantly or sits beside a teacher.

[3] Cf. G.S. ii, 106.


Contact:
E-mail
Copyright Statement