Monday, August 19, 2019

every occurrence of vacī-saṅ-khārā : vocalization-co-doings (17 suttas not including KN)

Summary

vaci sankhara summary, 17 suttas
3ss = 3 sankharas: kaya, vaci, citta.

DN 18: coarse 3ss have not been pacified (passadhi).
 after listening to Dharma and practicing it, 3ss are pacified
(vaci-sankhara pacified corresponds to 2nd jhana,
kaya sankhara pacified corresponds to 4th jhana,
citta sankhara pacified corresponds to sanna vedayita nirodha)
also sukha (pleasure) and so-manassa (mental-happiness), pamojja (altruistic mirth) arise as result.

MN 9: 3ss caused by ignorance, 8aam leads to their cessation.
MN 43: difference between dead man and monk in sanna-vedayita-nirodha attainment - 3ss have ceased (nirodha) and pacified (passaddhi) in both, but in monk, there is still heat, vitality, and indriya faculties are exceptionally clear.

MN 44: what are 3ss, why are they 3ss
what order do 3ss cease for nirodha attainment
no thoughts (pronoun iti) can occur during attainment
what order do 3ss revive emerging from nirodha attainment

MN 57: 3ss action (kamma and fruit, rebirth) corresponds to 3ss by way of vacīsaṅkhāraṃ abhisaṅkharoti, (mano instead of citta).

MN 117: samma sankappo defined to include vitakka and vaci-sankahra among other terms.

SN 12.2: 12ps links, sankhara defined as 3ss
SN 12.25: same as MN 9: 3ss caused by ignorance, 8aam leads to their cessation. (recheck)
SN 12.27: same as MN 9: 3ss caused by ignorance, 8aam leads to their cessation.
SN 12.28: same as MN 9: 3ss caused by ignorance, 8aam leads to their cessation.
SN 12.33: same as MN 9: 3ss caused by ignorance, 8aam leads to their cessation.
SN 41.6 same as MN 44

AN 3.23: same or similar to MN 57
AN 4.171: ?
AN 4.233: same or similar to MN 57
AN 4.234: same or similar to MN 57
AN 6.44: vacīsaṅkhārā uppajjanti.
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.

Notes of interest

If you search summary above for MN 57, and AN 6.44, it will identify the suttas that link kamma (karma, action, fruit, rebirth) to the 3 sankharas.

B. Sujato is wrong again 🤦

Therefore B. Sujato's vaci-sankhara of "placing the mind and keeping it connected" can not work, as the mind glued to a visual nimitta would not have the karmic potency to cause rebirth in hell or heaven, etc.


DPR search results


DN
DN 2, 5. janavasabhasuttaṃ, tividho okāsādhigamo (DN 18.7), para. 2 ⇒

Puna caparaṃ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti.
Next, take someone whose coarse physical, verbal, and mental processes have not died down.
So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati.
After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
Tassa ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti.
Their coarse physical, verbal, and mental processes die down.
Tassa oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.
That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha;
like the joy that’s born from gladness.
evameva kho bho oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.
Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.
This is the second opportunity for achieving happiness.

MN
MN 1, 1. mūlapariyāyavaggo, 9. sammādiṭṭhisuttaṃ (MN 9.1), para. 34 ⇒

Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā?
But what are co-doings? What is their origin, their cessation, and the practice that leads to their cessation?
Tayome, āvuso, saṅkhārā—
There are these three kinds of co-doing.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
co-doings by way of body, speech, and mind.
Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—
co-doings originate from ignorance. co-doings cease when ignorance ceases. The practice that leads to the cessation of co-doings is simply this noble eightfold path …”
sammādiṭṭhi … pe … sammāsamādhi.


MN 1, 5. cūḷayamakavaggo, 3. mahāvedallasuttaṃ (MN 43.1), para. 58 ⇒


♦ “yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno — imesaṃ kiṃ nānākaraṇan”ti?
“What is the difference between one who is dead, who has completed his time, and a monk who has attained the cessation of perception & feeling?”
♦ “yvāyaṃ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.
“In the case of the one who is dead, who has completed his time, his bodily fabrications have ceased & subsided, his verbal fabrications… his mental fabrications have ceased & subsided, his vitality is exhausted, his heat subsided, & his faculties are scattered.
yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.
But in the case of a monk who has attained the cessation of perception & feeling, his bodily fabrications have ceased & subsided, his verbal fabrications… his mental fabrications have ceased & subsided, his vitality is not exhausted, his heat has not subsided, & his faculties are exceptionally clear.

MN 1, 5. cūḷayamakavaggo, 4. cūḷavedallasuttaṃ (MN 44.1), para. 19 ⇒

♦ 463. “kati panāyye, saṅkhārā”ti?
“Now, lady, what are-fabrications?”
♦ “tayo-’me, āvuso visākha, saṅkhārā —
“These three-fabrications, friend Visākha:
kāya-saṅkhāro, vacī-saṅkhāro, citta-saṅkhāro”ti.
bodily-fabrications, vocal-speech-fabrications, & mental-fabrications.”
♦ “katamo panāyye, kāya-saṅkhāro,
“But what are bodily-fabrications?
katamo vacī-saṅkhāro,
What are vocal-speech-fabrications?
katamo citta-saṅkhāro”ti?
What are mental-fabrications?”
♦ “assāsa-passāsā kho, āvuso visākha, kāya-saṅkhāro,
“In-&-out-breaths are bodily-fabrications.
vitakka-vicārā vacī-saṅkhāro,
Directed thought-&-evaluation are vocal-speech-fabrications.
saññā ca vedanā ca citta-saṅkhāro”ti.
Perceptions & feelings are mental-fabrications.”
♦ “kasmā panāyye, assāsapassāsā kāya-saṅkhāro,
“But why are in-&-out breaths bodily-fabrications?
kasmā vitakka-vicārā vacī-saṅkhāro,
Why are directed thought-&-evaluation vocal-speech-fabrications?
kasmā saññā ca vedanā ca citta-saṅkhāro”ti?
Why are perceptions & feelings mental-fabrications?”
♦ “assāsa-passāsā kho, āvuso visākha, kāyikā
“In-&-out breaths, ***, (are) bodily;
ete dhammā kāyap-paṭi-baddhā,
these dhamma-[things] (are) bound-up-with-the-body,
tasmā assāsa-passāsā kāya-saṅkhāro.
That’s why in-&-out breaths are bodily-fabrications.
pubbe kho, āvuso visākha,
prior to [vocalizing speech], friend Visakha,
vitakketvā vicāretvā
(one) directs-thoughts (and) evaluates [those very thoughts],
pacchā vācaṃ bhindati,
afterwards, vocal-speech breaks-out,
tasmā vitakka-vicārā vacī-saṅkhāro.
Therefore directed-thought-&-evaluation are vocal-speech-fabrications.
saññā ca vedanā ca cetasikā
Perceptions & feelings are mental;
ete dhammā cittap-paṭi-baddhā,
these dhamma-[things] (are) bound-up-with-the-mind.
tasmā saññā ca vedanā ca citta-saṅkhāro”ti.
Therefore perceptions & feelings (are) mental-fabrications.”
♦ 464. “kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?
“Now, lady, how does the attainment of the cessation of perception & feeling come about?”
♦ “na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti — ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissan’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā.
“The thought does not occur to a monk as he is attaining the cessation of perception & feeling that ‘I am about to attain the cessation of perception & feeling’ or that ‘I am attaining the cessation of perception & feeling’ or that ‘I have attained the cessation of perception & feeling.’
atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.
Instead, the way his mind has previously been developed leads him to that state.”
♦ “saññāvedayitanirodhaṃ samāpajjantass panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti — yadi vā kāya-saṅkhāro, yadi vā vacī-saṅkhāro, yadi vā citta-saṅkhāro”ti?
“But when a monk is attaining the cessation of perception & feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?”
“saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacī-saṅkhāro, tato kāya-saṅkhāro, tato citta-saṅkhāro”ti.
“When a monk is attaining the cessation of perception & feeling, friend Visākha, verbal fabrications cease first, then bodily fabrications, then mental fabrications.”1
♦ “kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī”ti?
“Now, lady, how does emergence from the cessation of perception & feeling come about?”
♦ “na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti — ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.
“The thought does not occur to a monk as he is emerging from the cessation of perception & feeling that ‘I am about to emerge from the cessation of perception & feeling’ or that ‘I am emerging from the cessation of perception & feeling’ or that ‘I have emerged from the cessation of perception & feeling.’
atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.
Instead, the way his mind has previously been developed leads him to that state.”
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti — yadi vā kāya-saṅkhāro, yadi vā vacī-saṅkhāro, yadi vā citta-saṅkhāro”ti?
“But when a monk is emerging from the cessation of perception & feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati citta-saṅkhāro, tato kāya-saṅkhāro, tato vacī-saṅkhāro”ti.
“When a monk is emerging from the cessation of perception & feeling, friend Visākha, mental fabrications arise first, then bodily fabrications, then verbal fabrications.”
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī”ti?
“When a monk has emerged from the cessation of perception & feeling, lady, how many contacts make contact?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti — suññato phasso, animitto phasso, appaṇihito phasso”ti.
“When a monk has emerged from the cessation of perception & feeling, friend Visākha, three contacts make contact: contact with emptiness, contact with the signless, & contact with the undirected.”2
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāran”ti?
“When a monk has emerged from the cessation of perception & feeling, lady, to what does his mind lean, to what does it tend, to what does it incline?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāran”ti.
“When a monk has emerged from the cessation of perception & feeling, friend Visākha, his mind leans to seclusion, tends to seclusion, inclines to seclusion.”3

ro, vacīsaṅkhāro, cittasaṅkhāro”ti.
MN 1, 5. cūḷayamakavaggo, 4. cūḷavedallasuttaṃ (MN 44.1), para. 20 ⇒
“katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?
MN 1, 5. cūḷayamakavaggo, 4. cūḷavedallasuttaṃ (MN 44.1), para. 21 ⇒
“assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
MN 1, 5. cūḷayamakavaggo, 4. cūḷavedallasuttaṃ (MN 44.1), para. 22 ⇒
“kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?
MN 1, 5. cūḷayamakavaggo, 4. cūḷavedallasuttaṃ (MN 44.1), para. 23 ⇒
“assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.
MN 1, 5. cūḷayamakavaggo, 4. cūḷavedallasuttaṃ (MN 44.1), para. 26 ⇒
“saññāvedayitanirodhaṃ samāpajjantass panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti — yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? “saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.
MN 1, 5. cūḷayamakavaggo, 4. cūḷavedallasuttaṃ (MN 44.1), para. 29 ⇒
“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti — yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro””ti.
MN 2, 1. gahapativaggo, 7. kukkuravatikasuttaṃ (MN 57.1), para. 7 ⇒

(3 sankharas in relation to karmic fruit)
Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ?
And what are dark deeds with dark results?
Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.
It’s when someone makes hurtful co-doings by way of body, speech, and mind.
So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati.
Having made these co-doings, they’re reborn in a hurtful world,

MN 2, 1. gahapativaggo, 7. kukkuravatikasuttaṃ (MN 57.1), para. 8 ⇒
“katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. so abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. so abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ.
MN 2, 1. gahapativaggo, 7. kukkuravatikasuttaṃ (MN 57.1), para. 9 ⇒
“katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. so sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhiṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. so sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati. upapannamenaṃ phassā phusanti. evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.
MN 3, 2. anupadavaggo, 7. mahācattārīsakasuttaṃ (MN 117.1), para. 9 ⇒

takko
thinking,
vi-takko
Directed-thinking,
saṅkappo
resolve,
appanā
applying,
By-appanā
strong-applying,
cetaso abhiniropanā
mind being implanted, [inculcate, apply, fixed]
Vacī-saṅ-khāro—
verbal-co-doings



SN
SN 2, 1. nidānasaṃyuttaṃ, 1. buddhavaggo, 2. vibhaṅgasuttaṃ (SN 12.2), para. 13 ⇒

♦ “katame ca, bhikkhave, saṅkhārā?
"And-what, monks, (are) fabrications?
tayo-me, bhikkhave, saṅkhārā —
(there are) three-of-these, **********, fabrications:
kāya-saṅkhāro,
bodily-fabrications,
vacī-saṅkhāro,
verbal-fabrications,
citta-saṅkhāro.
mental-fabrications,
ime vuccanti, bhikkhave, saṅkhārā.
This (is) called, *********, fabrications.

SN 2, 1. nidānasaṃyuttaṃ, 3. dasabalavaggo, 5. bhūmijasuttaṃ (SN 12.25), para. 12 ⇒

Katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho.
When ignorance ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ paccayaṃ pajānāti, evaṃ paccayasamudayaṃ pajānāti, evaṃ paccayanirodhaṃ pajānāti, evaṃ paccayanirodhagāminiṃ paṭipadaṃ pajānāti.
A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation.

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yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca.
As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
Sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.
Pare vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
Or else others instigate the choice …
Sampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
One consciously instigates the choice …
Asampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
Or else one unconsciously instigates the choice …

SN 2, 1. nidānasaṃyuttaṃ, 3. dasabalavaggo, 7. paccayasuttaṃ (SN 12.27), para. 4 ⇒

Katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho.
When ignorance ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.

SN 2, 1. nidānasaṃyuttaṃ, 3. dasabalavaggo, 8. bhikkhusuttaṃ (SN 12.28), para. 4 ⇒

Katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho.
When ignorance ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.

SN 2, 1. nidānasaṃyuttaṃ, 4. kaḷārakhattiyavaggo, 3. ñāṇavatthusuttaṃ (SN 12.33), para. 9 ⇒

katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho;
When ignorance ceases, co-doings cease.
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of co-doings is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ.
A noble disciple understands co-doings, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.


SN 41.6 same as MN 44

SN 4, 7. cittasaṃyuttaṃ, 6. dutiyakāmabhūsuttaṃ (SN 41.6), para. 1 ⇒
348. ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho citto gahapati āyasmantaṃ kāmabhuṃ etadavoca — “kati nu kho, bhante, saṅkhārā”ti? “tayo kho, gahapati, saṅkhārā — kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti. “sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi — “katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti? “assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
SN 4, 7. cittasaṃyuttaṃ, 6. dutiyakāmabhūsuttaṃ (SN 41.6), para. 2 ⇒
“sādhu, bhante”ti kho citto gahapati . pe . uttariṃ pañhaṃ apucchi — “kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? “assāsapassāsā kho, gahapati, kāyikā. ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. saññā ca vedanā ca cetasikā. ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.
SN 4, 7. cittasaṃyuttaṃ, 6. dutiyakāmabhūsuttaṃ (SN 41.6), para. 4 ⇒
sādhu . pe . uttariṃ pañhaṃ apucchi — “saññāvedayitanirodhaṃ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? “saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.
SN 4, 7. cittasaṃyuttaṃ, 6. dutiyakāmabhūsuttaṃ (SN 41.6), para. 5 ⇒
sādhu . pe . uttariṃ pañhaṃ apucchi — “yvāyaṃ, bhante, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇan”ti? “yvāyaṃ gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. yo ca khvāyaṃ, gahapati, bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. yvāyaṃ, gahapati, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, idaṃ nesaṃ nānākaraṇan”ti.
SN 4, 7. cittasaṃyuttaṃ, 6. dutiyakāmabhūsuttaṃ (SN 41.6), para. 7 ⇒
sādhu, bhante . pe . uttariṃ pañhaṃ apucchi — “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṃ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro””ti.
AN
AN 3, 1. paṭhamapaṇṇāsakaṃ, 3. puggalavaggo, 3. saṅkhārasuttaṃ (AN 3.23), para. 1 ⇒
(karmic consequences)

Katame tayo?
What three?
Idha, bhikkhave, ekacco puggalo sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.
Firstly, a certain person makes hurtful co-doings by way of body, speech, and mind.
So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati.
Having made these co-doings, they’re reborn in a hurtful world,
Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.
where hurtful contacts touch them.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedayati ekantadukkhaṃ, seyyathāpi sattā nerayikā.
Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.
AN 3, 1. paṭhamapaṇṇāsakaṃ, 3. puggalavaggo, 3. saṅkhārasuttaṃ (AN 3.23), para. 2 ⇒
“idha pana, bhikkhave, ekacco puggalo abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. so abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. so abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedayati ekantasukhaṃ, seyyathāpi devā subhakiṇhā.
AN 3, 1. paṭhamapaṇṇāsakaṃ, 3. puggalavaggo, 3. saṅkhārasuttaṃ (AN 3.23), para. 3 ⇒
“idha pana, bhikkhave, ekacco puggalo sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. so sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. so sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedayati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti. tatiyaṃ.
AN 4, 4. catutthapaṇṇāsakaṃ, (18) 3. sañcetaniyavaggo, 1. cetanāsuttaṃ (AN 4.171), para. 3 ⇒

“Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
“monks, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.
As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.

AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 2. vitthārasuttaṃ (AN 4.233), para. 2 ⇒

Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ?
And what are dark deeds with dark results?
Idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.
It’s when someone makes hurtful co-doings by way of body, speech, and mind.
So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati.
Having made these co-doings, they’re reborn in a hurtful world,
Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.
where hurtful contacts touch them.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vediyati ekantadukkhaṃ, seyyathāpi sattā nerayikā.
Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.

AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 2. vitthārasuttaṃ (AN 4.233), para. 3 ⇒
“katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. so abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. so abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekantasukhaṃ, seyyathāpi devā subhakiṇhā. idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 2. vitthārasuttaṃ (AN 4.233), para. 4 ⇒
“katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. so sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. so sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 3. soṇakāyanasuttaṃ (AN 4.234), para. 4 ⇒
again karmic results

Idha, brāhmaṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.
It’s when someone makes hurtful co-doings by way of body, speech, and mind. …


AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 3. soṇakāyanasuttaṃ (AN 4.234), para. 5 ⇒
“katamañca, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ? idha, brāhmaṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. so abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. so abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekantasukhaṃ, seyyathāpi devā subhakiṇhā. idaṃ vuccati, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ.
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 3. soṇakāyanasuttaṃ (AN 4.234), para. 6 ⇒
“katamañca, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? idha, brāhmaṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. so sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. so sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. idaṃ vuccati, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.
AN 6, 1. paṭhamapaṇṇāsakaṃ, 5. dhammikavaggo, 2. migasālāsuttaṃ (AN 6.44), para. 13 ⇒
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti.
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.

AN 6, 1. paṭhamapaṇṇāsakaṃ, 5. dhammikavaggo, 2. migasālāsuttaṃ (AN 6.44), para. 14 ⇒

Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti.
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
But they’ve listened and learned and comprehended theoretically and found temporary freedom.

AN 6, 1. paṭhamapaṇṇāsakaṃ, 5. dhammikavaggo, 2. migasālāsuttaṃ (AN 6.44), para. 16 ⇒

Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.
is better and finer than the other person.
Taṃ kissa hetu?
Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati.
Because the stream of the teaching carries them along.
Tadantaraṃ ko jāneyya aññatra tathāgatena.
But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha;
So, Ānanda, don’t be judgmental about people.

KN
KN Nidd I, 2. guhaṭṭhakasuttaniddeso, para. 157 ⇒
katamaṃ vacīmoneyyaṃ? catubbidhavacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ — idaṃ vacīmoneyyaṃ.
KN Nidd I, 13. mahāviyūhasuttaniddeso, para. 207 ⇒
katamaṃ vacīmoneyyaṃ? catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ — idaṃ vacīmoneyyaṃ.
KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 4. mettagūmāṇavapucchāniddeso, para. 74 ⇒
katamaṃ vacīmoneyyaṃ? catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ. catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ. vācārammaṇe ñāṇaṃ vacīmoneyyaṃ. vācāpariññā vacīmoneyyaṃ. pariññāsahagato maggo vacīmoneyyaṃ. vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ. vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ. idaṃ vacīmoneyyaṃ.
KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 34. nirodhasamāpattiñāṇaniddeso, para. 6 ⇒
tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā .
KN Paṭis, 2. yuganaddhavaggo, 10. suññakathā, 2. niddeso, para. 3 ⇒
aparepi tayo saṅkhārā — kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. kāyasaṅkhāro vacīsaṅkhārena ca cittasaṅkhārena ca suñño. vacīsaṅkhāro kāyasaṅkhārena ca cittasaṅkhārena ca suñño. cittasaṅkhāro kāyasaṅkhārena ca vacīsaṅkhārena ca suñño. ime tayo saṅkhārā. 



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