Aṅguttara Nikāya · Discourse 8.82

With Puṇṇiya

Puṇṇiyasutta — Sativagga — the ninth chapter of the Eights

Setting
None stated in the source
Speakers
Venerable Puṇṇiya and the Buddha
Form
A direct question, answered with an eight-step chain of receptivity, each step's absence explicitly blocking the Buddha's own inspiration to teach
Length
~2 minutes to read
Teaching as a two-way responsiveness, not one-way delivery
This discourse frames the Buddha's own inspiration to teach as genuinely responsive to the listener's own receptivity, not something automatically available regardless of the audience
Difficulty
★★☆☆☆ — a clear eight-step chain, worth comparing against AN 8.81's own upstream-conditions structure

Why this discourse

Puṇṇiya asks the Buddha directly why he sometimes feels inspired to teach and other times not, and the Buddha answers with an eight-step chain: a mendicant must have faith, approach, pay homage, ask questions, actively listen, remember what's heard, examine its meaning, and practice accordingly — and only when every step is present does the Buddha feel fully inspired to teach.

Reading guide

The teaching in one sentence

The Buddha's own inspiration to teach depends entirely on whether a mendicant completes an eight-step chain of genuine receptivity — faith, approaching, paying homage, asking questions, actively listening, remembering, examining meaning, and practicing accordingly — with any missing step leaving him uninspired to teach.

An unusually direct, personal question

Puṇṇiya's question isn't about doctrine but about the Buddha's own psychology as a teacher: what determines whether he feels inspired to teach at all. The Buddha's answer treats this as a legitimate, answerable question rather than deflecting it, revealing something about teaching itself as a responsive act rather than an automatic delivery.

Eight steps, each one a genuine gate

The chain moves from an inner disposition (faith) through physical action (approaching, paying homage) to active engagement (asking questions, listening) and finally to cognitive and practical follow-through (remembering, examining meaning, practicing accordingly). Each step is explicitly presented as necessary: faith without approaching isn't enough, approaching without paying homage isn't enough, and so on through all eight.

A cousin to AN 8.81's chain, in a different register

Like AN 8.81 immediately preceding it, this discourse builds its eight items as a sequential chain rather than a flat list — but where AN 8.81 traces conditions internal to a practitioner's own development, this discourse traces the conditions of a specific relationship: what a listener must bring for a teacher to feel moved to teach.

Key terms

kena nu kho, bhante, hetunā kena paccayena — “what is the cause, what is the reason” — Puṇṇiya's own opening question, asking directly about the Buddha's variable inspiration to teach.
saddho hoti, no ca upasaṅkamati — “has faith but doesn't approach” — the first broken link in the chain, faith alone proving insufficient.
payirupāsati, no ca dhammaṁ suṇāti — “pays homage, but doesn't actively listen to the teaching” — a later link, showing that even physical presence and respect aren't sufficient without active engagement.
atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjati — “understood the meaning and the teaching, they practice in line with the principle of the teaching” — the eighth and final step, completing the chain.
tathāgato dhammadesanāya cittaṁ na namati — “the Realized One doesn't feel inspired to teach” — the discourse's own recurring verdict, repeated for each incomplete version of the chain.

The text

The discourse in full: Puṇṇiya's question and the Buddha's eight-step answer. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Puṇṇiya's question

§1Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”

Seven incomplete chains, each insufficient

§2“Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach. When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t actively listen to the teaching … they actively listen to the teaching, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t examine the meaning of the teachings they’ve remembered … they examine the meaning of the teachings they’ve remembered, but, not having understood the meaning and the teaching, they don’t practice in line with the principle of the teaching. The Realized One doesn’t feel inspired to teach.

The complete chain

§3But when a mendicant has faith, approaches, pays homage, asks questions, actively listens to the teachings, remembers the teachings, examines the meaning, and practices in line with the principle of the teaching, the Realized One feels inspired to teach. When someone possesses these eight qualities, the Realized One feels totally inspired to teach.”

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Self-check quiz

6 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 6
What question does Puṇṇiya ask the Buddha directly?
Correct: B. An unusually direct, personal question about the Buddha's own teaching psychology.
Question 2 of 6
What is the first step in the Buddha's eight-step answer?
Correct: B. The chain's opening inner disposition, insufficient alone without the steps that follow.
Question 3 of 6
What happens if a mendicant completes faith and approaching but doesn't pay homage?
Correct: B. Every one of the eight steps is presented as necessary, not merely helpful.
Question 4 of 6
What is the eighth and final step, completing the chain?
Correct: B. Practical follow-through, closing the chain of genuine receptivity.
Question 5 of 6
How does this discourse's structure compare to AN 8.81's?
Correct: B. Structural cousins applying the chain logic to different subject matter.
Question 6 of 6
Is a setting given for this discourse?
Correct: C. A bare formula, matching AN 8.81's own lack of a stated setting.
Answered 0 of 6 · Correct 0