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Summary of Anguttara Nikaya 8.2: Panna Sutta: Discernment 1

Homage to the Blessed One, the Worthy One, the Highest Self—Enlightened One!

Rasika Wijayaratne

Published: 2015-02-23

This is Summary of Anguttara Nikaya 8.2: Panna Sutta: Discernment >

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The eight things lead to gaining or increasing in one’s widsom (panna):

1. One lives in apprenticeship with a teacher or a respectable friend in the holy life in whom he has a strong sense of conscience, fear of blame, love, & respect.

2. As he lives under this teacher or a respectable friend in the holy life, he approaches him and asks him of the meaning of various Dhamma matters. The teacher or friend then clarifies those Dhamma matters for him and makes it easy for him to understand by reducing their complexity.

3. Having heard the Dhamma teachings, he lives in seclusion (solitude) by body and mind (lives away from the company of people both physically and mentally, i.e. in mind).

4. He is virtuous / moral and lives in accordance with the Patimokkha (Bhikkhu training rules) [or 5 or 8 precepts for a lay person] seeing danger in even the slightest fault.

5. He has heard (learned) the Dhamma much, has remembered it, examined it and has penetrated its meaning well.

6. He is persistent and makes effort to abandon negative mental qualities (kilesa — mental defilements).


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7. When he is with others, he does not engage in many (useless, empty, vain) topics of conversation, but rather talks on the Dhamma or maintains noble silence.

8. He is aware and sees with his mind the impermanent and ever—changing nature of (his and others’) five aggregates (panca—khanda). He sees with his mind form (rupa), its arising and passing away; sees feeling (vedana), its arising and passing away; sees perception (sanna), its arising and passing away; sees mental formations (sankhara), its arising and passing away; sees consciousness (vinnana), its arising and passing away.

As he lives thus in these eight ways, his friends in the holy life are endearing to him, respect him and this leads to compatibility and unity among them.

These are the eight things leading to gaining or increasing in one’s widsom (panna).


Homage to the Blessed One, the Worthy One, the Highest Self—Enlightened One!

Anguttara Nikaya 8.2: Panna Sutta: Discernment

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"Monks, these eight causes, these eight requisite conditions lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired. Which eight?

"There is the case where a monk lives in apprenticeship to the Teacher or to a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect. This, monks, is the first cause, the first requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.

"As he lives in apprenticeship under the Teacher or under a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect, he approaches him at the appropriate times to ask & question him: 'What, venerable sir, is the meaning of this statement?' He[1] reveals what is hidden, makes plain what is obscure, and dispels perplexity in many kinds of perplexing things. This is the second cause, the second requisite condition...

"Having heard the Dhamma, he[2] achieves a twofold seclusion: seclusion in body & seclusion in mind. This is the third cause, the third requisite condition...

"He is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the fourth cause, the fourth requisite condition...

"He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. This is the fifth cause, the fifth requisite condition...

"He keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the sixth cause, the sixth requisite condition...

"When he is in the midst of the Sangha he doesn't talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence.[3] This is the seventh cause, the seventh requisite condition...

"He remains focused on arising & passing away with regard to the five aggregates: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' This, monks, is the eighth cause, the eighth requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.

"When this is the case, his comrades in the holy life hold him in esteem: 'This venerable one lives in apprenticeship to the Teacher or to a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect. Surely, knowing, he knows; seeing, he sees.' This is a factor leading to endearment, to respect, to development, to consonance, to unification.[4]

"[They say:] 'As he lives in apprenticeship under the Teacher or under a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect, he approaches him at the appropriate times to ask & question him: 'What, venerable sir, is the meaning of this statement?' He reveals what is hidden, makes plain what is obscure, and dispels perplexity in all kinds of perplexing things. Surely, knowing, he knows; seeing, he sees.' This is a factor leading to endearment, to respect, to development, to consonance, to unification.

"[They say:] 'Having heard the Dhamma, he achieves a twofold seclusion: seclusion in body & seclusion in mind. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.

"[They say:] 'He is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.

"[They say:] 'He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.

"[They say:] 'He keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.

"[They say:] 'When he is in the midst of the Sangha he doesn't talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence [the second jhana]. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.

"[They say:] 'He remains focused on arising & passing away with regard to the five aggregates: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.

"These, monks, are the eight causes, the eight requisite conditions that lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired."

May all be happy and well!

Sutta: http://www.accesstoinsight.org/tipitaka/an/an08/an08.002.than.html

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