Aṅguttara Nikāya · Discourse 10.218

Intentional (2nd)

Dutiyasañcetanikasutta — Karajakāyavagga — the twenty-first chapter of the Tens, opening the Fifth Fifty

Setting
None stated in the source
Speakers
The Buddha alone, addressing the mendicants
Form
The identical content as AN 10.217, compressed with peyyāla ellipses throughout
Length
~1 minute to read
Difficulty
★☆☆☆☆ — a bare restatement of AN 10.217's content

Why this discourse

Following AN 10.217's full treatment, this discourse restates the identical intentional-kamma teaching and threefold body/speech/mind grouping in compressed form — notably dropping the dice simile itself, the most memorable image of its own predecessor.

Reading guide

The teaching in one sentence

Intentional deeds performed and accumulated must be experienced; the ten unskillful courses of action, counted as three bodily, four verbal, and three mental, lead to suffering, while their ten skillful opposites lead to happiness.

What survives compression, and what doesn't

This discourse keeps AN 10.217's opening doctrinal declaration and closing threefold grouping nearly word for word, but drops the dice simile entirely — checked against bilara-data before writing, confirming the omission rather than assuming the bare version simply abbreviates every element uniformly.

A quieter, more purely doctrinal close

Without the dice image, this discourse ends on the bare causal claim itself — deeds must be experienced — without the vivid comparison that gave AN 10.217 its most memorable moment, a noticeably flatter close for structurally identical content.

Key terms

sañcetanika — “intentional” — this discourse's own title, identical to AN 10.217's.
kāyakammaṁ tividhaṁ, vacīkammaṁ catubbidhaṁ, manokammaṁ tividhaṁ — “bodily action threefold, verbal action fourfold, mental action threefold” — kept from AN 10.217's own explicit grouping.
pe — the peyyāla ellipsis marker, used here for the individual item descriptions AN 10.217 gave in full.
kaliggahaṁ nikkhittaṁ — “sure-bet dice” — AN 10.217's own vivid closing simile, notably absent from this discourse's own compressed ending.
dukkhudrayaṁ, sukhudrayaṁ — “with suffering as outcome, with happiness as outcome” — kept from AN 10.217's own closing vocabulary.

The text

The discourse in full: intentional kamma's certain fruit and the threefold body/speech/mind grouping, in compressed form. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Intentional deeds must be experienced, compressed

§1“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say. Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. And what are the three kinds of corruption and failure of bodily action? … These are the three kinds of corruption and failure of bodily action. And what are the four kinds of corruption and failure of verbal action? … These are the four kinds of corruption and failure of verbal action. And what are the three kinds of corruption and failure of mental action? … These are the three kinds of corruption and failure of mental action. When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say. Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. And what are the three kinds of successful bodily action? … These are the three kinds of successful bodily action. And what are the four kinds of successful verbal action? … These are the four kinds of successful verbal action. And what are the three kinds of successful mental action? … These are the three kinds of successful mental action. When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …”

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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
How does this discourse relate to AN 10.217 immediately preceding it?
Correct: B. A bare restatement of a teaching just delivered in full detail.
Question 2 of 6
According to the guide, what notable element does this discourse's compression drop entirely?
Correct: B. Confirmed against bilara-data before writing, rather than assuming uniform abbreviation of every element.
Question 3 of 6
According to the guide, what effect does dropping the dice simile have on this discourse's ending?
Correct: B. A quieter, more purely doctrinal close than its predecessor.
Question 4 of 6
Where is this discourse set?
Correct: D. No location is given for this discourse.
Question 5 of 6
What grouping does this discourse keep from AN 10.217, according to the guide?
Correct: B. Kept nearly word for word from its predecessor.
Question 6 of 6
What chapter of AN10 does this discourse belong to?
Correct: B. The twenty-first chapter, opening the Fifth Fifty.
Answered 0 of 6 · Correct 0