Bound for Loss · AN 3.113–3.122

AN 3.113 · Bound for Loss

AN 3.113 · Āpāyikasutta

“Mendicants, these three are bound for a place of loss, bound for hell, if they don’t give up this fault. What three?

“Tayome, bhikkhave, āpāyikā nerayikā idamappahāya. Katame tayo?

Someone who is unchaste, but claims to be chaste; someone who makes a groundless accusation of unchastity against a person whose chastity is pure; and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.

Yo ca abrahmacārī brahmacāripaṭiñño, yo ca suddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti, yo cāyaṁ evaṁvādī evaṁdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṁ āpajjati.

These are the three who are bound for a place of loss, bound for hell, if they don’t give up this fault.”

Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā”ti.

AN 3.114 · Rare

AN 3.114 · Dullabhasutta

“Mendicants, the appearance of three individuals is rare in the world. What three? A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. An individual who is grateful and thankful. The appearance of these three individuals is rare in the world.”

“Tiṇṇaṁ, bhikkhave, pātubhāvo dullabho lokasmiṁ. Katamesaṁ tiṇṇaṁ? Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, kataññū katavedī puggalo dullabho lokasmiṁ. Imesaṁ kho, bhikkhave, tiṇṇaṁ pātubhāvo dullabho lokasmin”ti.

AN 3.115 · Immeasurable

AN 3.115 · Appameyyasutta

“Mendicants, these three individuals are found in the world. What three? Someone easy to measure, someone hard to measure, and someone who is immeasurable.

“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Suppameyyo, duppameyyo, appameyyo.

And who is the individual easy to measure? It’s an individual who is haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties. This is called ‘an individual easy to measure’.

Katamo ca, bhikkhave, puggalo suppameyyo? Idha, bhikkhave, ekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Ayaṁ vuccati, bhikkhave, puggalo suppameyyo.

And who is the individual hard to measure? It’s an individual who is not haughty, insolent, fickle, scurrilous, or loose-tongued. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties. This is called ‘an individual hard to measure’.

Katamo ca, bhikkhave, puggalo duppameyyo? Idha, bhikkhave, ekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo. Ayaṁ vuccati, bhikkhave, puggalo duppameyyo.

And who is the immeasurable individual? It’s a mendicant who is perfected, and has ended defilements. This is called ‘an immeasurable individual’.

Katamo ca, bhikkhave, puggalo appameyyo? Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo. Ayaṁ vuccati, bhikkhave, puggalo appameyyo.

These are the three individuals found in the world.”

Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.

AN 3.116 · Imperturbable

AN 3.116 · Āneñjasutta

“Mendicants, these three individuals are found in the world. What three?

“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo?

First, an individual, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space. The lifespan of the gods of infinite space is twenty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. Ākāsānañcāyatanūpagānaṁ, bhikkhave, devānaṁ vīsati kappasahassāni āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.

Furthermore, an individual, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness. The lifespan of the gods of infinite consciousness is forty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. Viññāṇañcāyatanūpagānaṁ, bhikkhave, devānaṁ cattārīsaṁ kappasahassāni āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.

Furthermore, an individual, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness. The lifespan of the gods of nothingness is sixty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. Ākiñcaññāyatanūpagānaṁ, bhikkhave, devānaṁ saṭṭhi kappasahassāni āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.

These are the three individuals found in the world.”

Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.

AN 3.117 · Failures and Accomplishments

AN 3.117 · Vipattisampadāsutta

“Mendicants, there are three failures. What three? Failure in ethics, mind, and view. And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’.

“Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Sīlavipatti, cittavipatti, diṭṭhivipatti. Katamā ca, bhikkhave, sīlavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. Ayaṁ vuccati, bhikkhave, sīlavipatti.

And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

Katamā ca, bhikkhave, cittavipatti? Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto. Ayaṁ vuccati, bhikkhave, cittavipatti.

And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.

Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ, kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhivipatti. Sīlavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; cittavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

These are the three failures.

Imā kho, bhikkhave, tisso vipattiyoti.

There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

Tisso imā, bhikkhave, sampadā. Katamā tisso? Sīlasampadā, cittasampadā, diṭṭhisampadā.

And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called accomplishment in ethics.

Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Ayaṁ vuccati, bhikkhave, sīlasampadā.

And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

Katamā ca, bhikkhave, cittasampadā? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto. Ayaṁ vuccati, bhikkhave, cittasampadā.

And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.

Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhisampadā. Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; cittasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

These are the three accomplishments.”

Imā kho, bhikkhave, tisso sampadā”ti.

AN 3.118 · Sure-bet Dice

AN 3.118 · Apaṇṇakasutta

“Mendicants, there are three failures. What three? Failure in ethics, mind, and view.

“Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Sīlavipatti, cittavipatti, diṭṭhivipatti.

And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’.

Katamā ca, bhikkhave, sīlavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti …pe… samphappalāpī hoti. Ayaṁ vuccati, bhikkhave, sīlavipatti.

And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

Katamā ca, bhikkhave, cittavipatti? Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto. Ayaṁ vuccati, bhikkhave, cittavipatti.

And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. It’s like throwing sure-bet dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.

Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhivipatti. Sīlavipattihetu vā, bhikkhave …pe… diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṁ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; evamevaṁ kho, bhikkhave, sīlavipattihetu vā sattā …pe… upapajjanti.

These are the three failures.

Imā kho, bhikkhave, tisso vipattiyoti.

There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

Tisso imā, bhikkhave, sampadā. Katamā tisso? Sīlasampadā, cittasampadā, diṭṭhisampadā.

And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called accomplishment in ethics.

Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti …pe… ayaṁ vuccati, bhikkhave, sīlasampadā.

And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

Katamā ca, bhikkhave, cittasampadā? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto. Ayaṁ vuccati, bhikkhave, cittasampadā.

And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. It’s like throwing sure-bet dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.

Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhisampadā. Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Cittasampadāhetu vā …pe… diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṁ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; evamevaṁ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti, cittasampadāhetu vā sattā …pe… diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

These are the three accomplishments.”

Imā kho, bhikkhave, tisso sampadā”ti.

AN 3.119 · Action

AN 3.119 · Kammantasutta

“Mendicants, there are three failures. What three? Failure in action, livelihood, and view.

“Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Kammantavipatti, ājīvavipatti, diṭṭhivipatti.

And what is failure in action? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in action’.

Katamā ca, bhikkhave, kammantavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti …pe… samphappalāpī hoti. Ayaṁ vuccati, bhikkhave, kammantavipatti.

And what is failure in livelihood? It’s when a noble disciple has wrong livelihood and earns a living by wrong livelihood. This is called ‘failure in livelihood’.

Katamā ca, bhikkhave, ājīvavipatti? Idha, bhikkhave, ekacco micchāājīvo hoti, micchāājīvena jīvikaṁ kappeti. Ayaṁ vuccati, bhikkhave, ājīvavipatti.

And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. These are the three failures.

Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhivipatti. Imā kho, bhikkhave, tisso vipattiyoti.

There are three accomplishments. What three? Accomplishment in action, livelihood, and view.

Tisso imā, bhikkhave, sampadā. Katamā tisso? Kammantasampadā, ājīvasampadā, diṭṭhisampadā.

And what is accomplishment in action? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘accomplishment in action’.

Katamā ca, bhikkhave, kammantasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti …pe… samphappalāpā paṭivirato hoti. Ayaṁ vuccati, bhikkhave, kammantasampadā.

And what is accomplishment in livelihood? It’s when a noble disciple has right livelihood and earns a living by right livelihood. This is called ‘accomplishment in livelihood’.

Katamā ca, bhikkhave, ājīvasampadā? Idha, bhikkhave, ekacco sammāājīvo hoti, sammāājīvena jīvikaṁ kappeti. Ayaṁ vuccati, bhikkhave, ājīvasampadā.

And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called ‘accomplishment in view’.

Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ vuccati, bhikkhave, diṭṭhisampadā.

These are the three accomplishments.”

Imā kho, bhikkhave, tisso sampadā”ti.

AN 3.120 · Purity (1st)

AN 3.120 · Paṭhamasoceyyasutta

“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind.

“Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.

And what is purity of body? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. This is called ‘purity of body’.

Katamañca, bhikkhave, kāyasoceyyaṁ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Idaṁ vuccati, bhikkhave, kāyasoceyyaṁ.

And what is purity of speech? It’s when someone doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘purity of speech’.

Katamañca, bhikkhave, vacīsoceyyaṁ? Idha, bhikkhave, ekacco musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṁ vuccati, bhikkhave, vacīsoceyyaṁ.

And what is purity of mind? It’s when someone is content, kind-hearted, and has right view. This is called ‘purity of mind’.

Katamañca, bhikkhave, manosoceyyaṁ? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto sammādiṭṭhiko. Idaṁ vuccati, bhikkhave, manosoceyyaṁ.

These are the three kinds of purity.”

Imāni kho, bhikkhave, tīṇi soceyyānī”ti.

AN 3.121 · Purity (2nd)

AN 3.121 · Dutiyasoceyyasutta

“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind.

“Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.

And what is purity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘purity of body’.

Katamañca, bhikkhave, kāyasoceyyaṁ? Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti. Idaṁ vuccati, bhikkhave, kāyasoceyyaṁ.

And what is purity of speech? It’s when a mendicant doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘purity of speech’.

Katamañca, bhikkhave, vacīsoceyyaṁ? Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṁ vuccati, bhikkhave, vacīsoceyyaṁ.

And what is purity of mind?

Katamañca, bhikkhave, manosoceyyaṁ?

It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ: ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti; asantaṁ vā ajjhattaṁ kāmacchandaṁ: ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti, tañca pajānāti;

When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

santaṁ vā ajjhattaṁ byāpādaṁ: ‘atthi me ajjhattaṁ byāpādo’ti pajānāti; asantaṁ vā ajjhattaṁ byāpādaṁ: ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti, tañca pajānāti;

When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

santaṁ vā ajjhattaṁ thinamiddhaṁ: ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti; asantaṁ vā ajjhattaṁ thinamiddhaṁ: ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti, tañca pajānāti;

When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti, tañca pajānāti;

When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

santaṁ vā ajjhattaṁ vicikicchaṁ: ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti; asantaṁ vā ajjhattaṁ vicikicchaṁ: ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṁ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti, tañca pajānāti.

This is called ‘purity of mind’.

Idaṁ vuccati, bhikkhave, manosoceyyaṁ.

These are the three kinds of purity.

Imāni kho, bhikkhave, tīṇi soceyyānīti.

Purity of body, purity of speech,and undefiled purity of heart.A pure one, blessed with purity,has washed off all bad things, they say.”

Kāyasuciṁ vacīsuciṁ,cetosuciṁ anāsavaṁ;Suciṁ soceyyasampannaṁ,āhu ninhātapāpakan”ti.

AN 3.122 · Sagacity

AN 3.122 · Moneyyasutta

“Mendicants, there are these three kinds of sagacity. What three? Sagacity of body, speech, and mind.

“Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi? Kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.

And what is sagacity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘sagacity of body’.

Katamañca, bhikkhave, kāyamoneyyaṁ? Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti. Idaṁ vuccati, bhikkhave, kāyamoneyyaṁ.

And what is sagacity of speech? It’s when a mendicant doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘sagacity of speech’.

Katamañca, bhikkhave, vacīmoneyyaṁ? Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṁ vuccati, bhikkhave, vacīmoneyyaṁ.

And what is sagacity of mind? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is called ‘sagacity of mind’. These are the three kinds of sagacity.

Katamañca, bhikkhave, manomoneyyaṁ? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idaṁ vuccati, bhikkhave, manomoneyyaṁ. Imāni kho, bhikkhave, tīṇi moneyyānīti.

A sage in body, a sage in speech,a sage undefiled in heart;a sage, blessed with sagacity,has given up everything, they say.”

Kāyamuniṁ vacīmuniṁ,cetomuniṁ anāsavaṁ;Muniṁ moneyyasampannaṁ,āhu sabbappahāyinan”ti.