ļ»æ
4šāø CattÄri Ariya-saccaį¹ åč諦
KN Iti-vuttaka
thus (it was) said
112 suttas total. 4 books (nipÄta).
šš
KN Iti audio recordings in many languages
Eka-nipÄta Paį¹hama Vagga
book-one, first chapter
ā KN Iti 1 Lobha: Greed
Give up one dharma - greed - and I guarantee you non-return.
ā KN Iti 2 Dosa: Hate
Give up one dharma - hate - and I guarantee you non-return.
ā KN Iti 3 Moha: Delusion
Give up one dharma - delusion - and I guarantee you non-return.
ā KN Iti 4 Kodha: Anger
Give up one dharma - anger - and I guarantee you non-return.
ā KN Iti 5 Makkha: Disdain
Give up one dharma - disdain - and I guarantee you non-return.
ā KN Iti 6 MÄna: Conceit
Give up one dharma - conceit - and I guarantee you non-return.
ā KN Iti 7 Sabba-pariƱƱÄ: Complete Understanding of All
Completely understand - The All - to end suffering.
ā KN Iti 8 MÄna-pariƱƱÄ-: Complete Understanding of Conceit
Completely understand - conceit - to end suffering.
ā KN Iti 9 Lobha-pariƱƱÄ: Complete Understanding of Greed
Completely understand - greed - to end suffering.
ā KN Iti 10 Dosa-pariƱƱÄ: Complete Understanding of Hate
Completely understand - hate - to end suffering.
Eka-nipÄta Dutiya Vagga
book-one, second chapter
ā KN Iti 11 Moha-pariƱƱÄ: Complete Understanding of Delusion
Completely understand - delusion - to end suffering.
ā KN Iti 12 Kodha-pariƱƱÄ: Complete Understanding of Anger
Completely understand - amger - to end suffering.
ā KN Iti 13 Makkha-pariƱƱÄ: Complete Understanding of Disdain
Completely understand - disdain - to end suffering.
ā KN Iti 14 AvijjÄ-nÄ«varaį¹a: The Hindrance of Ignorance
I see no hindrance as ignorance, that keeps people transmigrating.
ā KN Iti 15 Taį¹hÄ-saį¹-yojana: The Fetter of Craving
I see no fetter as craving, that keeps people transmigrating.
ā KN Iti 16 Paį¹hama-sekha: A Trainee (1st)
No single internal factor as useful to trainee as wise attention. With that, they abandon unskillful and develop skillful.
ā KN Iti 17 Dutiya-sekha: A Trainee (2nd)
No single external factor as useful to trainee as good friends. With that, they abandon unskillful and develop skillful.
ā KN Iti 18 Saį¹
gha-bheda: Schism in the Saį¹
gha
One who causes schism in sangha, cause people to lose confidence. They burn in hell for an aeon.
ā KN Iti 19 Saį¹
gha-sÄmaggÄ«: Harmony in the Saį¹
gha
One who makes harmony in sangha, cause people to gain confidence. They thrive in heaven for an aeon.
ā KN Iti 20 Paduį¹į¹ha-citta: A Corrupted Mind
When I see a corrupted mind, I know if they die now, they'll go to hell. Corrupt mind is the cause.
Eka-nipÄta Tatiya Vagga
book-one, third chapter
ā KN Iti 21 Pasanna-citta: A Pure Mind
When I see a pure mind, I know if they die now, they'll go to heaven. Pure mind is the cause.
ā KN Iti 22 Metta: friendly-kindness
Don't fear merit. Merit is a term for what is happiness, likeable, agreeable. I recall aeons of happiness because of merit. I realized the 3 karmic actions causing that: 1) giving, 2) self control, 3) retraint
ā KN Iti 23 Ubhayattha: Both Kinds of Benefit
Develop the one Dharma of assiduity with respect to skillful Dharmas. Doing so secures benefit for this life and future lives.
ā KN Iti 24 Aį¹į¹hi-puƱja: A Heap of Bones
Pile up the bones from a person transmigrating many times over an aeon, it would stack up as high as the biggest mountain. 4šāø and š8āø ends dukkha, at most 7 more lives.
ā KN Iti 25 MusÄ-vÄda: Lying speech
Transgress one dharma, one who tells deliberate lies, there is no evil they won't do.
ā KN Iti 26 DÄna: Giving
If beings knew as I do the fruit of giving and sharing, they would not eat without sharing, even the last bite.
ā KN Iti 27 MettÄ-bhÄvanÄ: The Meditation on friendly-kindness
Of all worldly merit, none are worth one sixteenth of friendly-kindness.
Duka-nipÄta Paį¹hama Vagga
book-two, first chapter
ā KN Iti 28 Dukkha-vihÄra: Living in Suffering
When a monk has two dharmas, they live unhappily this life and have bad rebirth.
ā KN Iti 29 Sukha-vihÄra: Living in Happiness
When a monk has two dharmas, they live happily this life and have good rebirth.
ā KN Iti 30 TapanÄ«ya: Mortifying
Two dharmas are mortifying. 1) I have not done good things, 2) I've done bad things.
ā KN Iti 31 A-tapanÄ«ya: Not Mortifying
Two dharmas are not-mortifying. 1) I have done good things, 2) I've not done bad things.
ā KN Iti 32 Paį¹hama-sÄ«la: Ethics (1st)
A person with two dharmas is cast down to hell: 1) evil ethics, 2) evil view
ā KN Iti 33 Dutiya-sÄ«la: Ethics (2nd)
A person with two Dharmas is cast up to heaven: 1) good ethics, 2) good view
ā KN Iti 34 ÄtÄpÄ«: ardent
Without having ardency and shame, a monk can not achieve awakening, nirvana.
ā KN Iti 35 Paį¹hama-jananakuhana: Deceit and Flattery (1st)
Monks, the holy life is not lived for deceiving or flattering people for gains. It is lived for restraint and abandoning.
ā KN Iti 36 Dutiya-jananakuhana: Deceit and Flattery (2nd)
Monks, the holy life is not lived for deceiving or flattering people for gains. It is lived for direct knowledge and final knowledge.
ā KN Iti 37 So-manassa: mental joy
When a monk has two Dharmas they're full of physical pleasure and mental happiness in the present life, and laid ground for nirvana. 1) Being inspired by spiritually urgent themes, 2) right exertion when inspired.
Duka-nipÄta Dutiya Vagga
book-two, second chapter
ā KN Iti 38 Vitakka: thoughts
Two thoughts occur to the Buddha. 1) Thoughts of safety, based on non ill will, may all creatures not be harmed. 2) thoughts on seclusion-&-discernment such as 'what is skillful?', 'what should be abandoned?'
ā KN Iti 39 DesanÄ: Teaching
I have two ways to teach Dharma. 1) See evil as evil. 2) having seen evil as evil, be disenchanted, dispassionate, and freed from it.
ā KN Iti 40 VijjÄ: Knowledge
Monks, 1) ignorance precedes attainment of unskillful Dharmas. 2) Knowledge precedes attainment of skillful Dharmas.
ā KN Iti 41 PaƱƱÄ-parihÄ«na: Bereft of Wisdom
(summary of sutta)
ā KN Iti 42 Sukka-dhamma: Bright dharmas
(summary of sutta)
ā KN Iti 43 A-jÄta: Un-born
(summary of sutta)
ā KN Iti 44 NibbÄna-dhÄtu: Facets of nirvana
(summary of sutta)
ā KN Iti 45 Paį¹isallÄna: Retreat
(summary of sutta)
ā KN Iti 46 SikkhÄ-nisaį¹sa: The Benefits of Training
(summary of sutta)
ā KN Iti 47 JÄgariya: Wake Up
(summary of sutta)
ā KN Iti 48 ÄpÄyika: Bound for Loss
(summary of sutta)
ā KN Iti 49 Diį¹į¹hi-gata: Misconceptions
(summary of sutta)
Tika-nipÄta Paį¹hama Vagga
book-three, first chapter
ā KN Iti 50 MÅ«la: Roots
(summary of sutta)
ā KN Iti 51 DhÄtu: Elements
(summary of sutta)
ā KN Iti 52 Paį¹hama-vedanÄ: Feelings (1st)
(summary of sutta)
ā KN Iti 53 Dutiya-vedanÄ: Feelings (2nd)
(summary of sutta)
ā KN Iti 54 Paį¹hama-esanÄ: Searches (1st)
(summary of sutta)
ā KN Iti 55 Dutiya-esanÄ: Searches (2nd)
(summary of sutta)
ā KN Iti 56 Paį¹hama-Äsava: Asinine-inclinations (1st)
(summary of sutta)
ā KN Iti 57 Dutiya-Äsava: Asinine-inclinations (2nd)
(summary of sutta)
ā KN Iti 58 Taį¹hÄ: Craving
(summary of sutta)
ā KN Iti 59 MÄra-dheyya: MÄraās Sway
(summary of sutta)
Tika-nipÄta Dutiya Vagga
book-three, second chapter
ā KN Iti 60 PuƱƱa-kiriya-vatthu: Grounds for Making Merit
(summary of sutta)
ā KN Iti 61 Cakkhu: The Eye
(summary of sutta)
ā KN Iti 62 Indriya: Faculties
(summary of sutta)
ā KN Iti 63 AddhÄ: Periods
(summary of sutta)
ā KN Iti 64 Du-c-carita: Bad Conduct
(summary of sutta)
ā KN Iti 65 Su-carita: Good Conduct
(summary of sutta)
ā KN Iti 66 Soceyya: Purity
(summary of sutta)
ā KN Iti 67 Moneyya: Sagacity
(summary of sutta)
ā KN Iti 68 Paį¹hama-rÄga: Greed (1st)
(summary of sutta)
ā KN Iti 69 Dutiya-rÄga: Greed (2nd)
(summary of sutta)
Tika-nipÄta Tatiya Vagga
book-three, third chapter
ā KN Iti 70 MicchÄ-diį¹į¹hika: Having Wrong View
(summary of sutta)
ā KN Iti 71 SammÄ-diį¹į¹hika: Having Right View
(summary of sutta)
ā KN Iti 72 Nissaraį¹iya: Elements of Escape
(summary of sutta)
ā KN Iti 73 Santatara: More Peaceful
(summary of sutta)
ā KN Iti 74 Putta: A Child
(summary of sutta)
ā KN Iti 75 A-vuį¹į¹hika: A Rain-less Cloud
(summary of sutta)
ā KN Iti 76 Sukha-patthanÄ: Wishing for Happiness
(summary of sutta)
ā KN Iti 77 Bhidura: Fragile
(summary of sutta)
ā KN Iti 78 DhÄtu-sosaį¹sandana: Converging Elements
(summary of sutta)
ā KN Iti 79 ParihÄna: Decline
(summary of sutta)
Tika-nipÄta Catuttha Vagga
book-three, fourth chapter
ā KN Iti 80 Vitakka: Thoughts
(summary of sutta)
ā KN Iti 81 SakkÄra: Esteem
(summary of sutta)
ā KN Iti 82 Deva-sadda: The Cry of the Gods
(summary of sutta)
ā KN Iti 83 PaƱca-pubba-nimitta: Five Warning Signs
(summary of sutta)
ā KN Iti 84 Bahu-janahita: For the Welfare of the People
(summary of sutta)
ā KN Iti 85 Asubh-ÄnupassÄ«: Observing Ugliness
(summary of sutta)
ā KN Iti 86 Dhamm-Änu-dhamma-paį¹ipanna: Practicing Dharma In Line With the Dharma
(summary of sutta)
ā KN Iti 87 Andhakaraį¹a: Destroyers of Sight
(summary of sutta)
ā KN Iti 88 AntarÄmala: Inner Stains
(summary of sutta)
ā KN Iti 89 Devadatta: (name of Buddhaās evil cousin)
(summary of sutta)
Tika-nipÄta PaƱcama Vagga
book-three, fifth chapter
ā KN Iti 90 Agga-p-pasÄda: Supreme Confidence
(summary of sutta)
|| KN Iti 87 AN 4.34*, AN 5.32*
ā KN Iti 91 JÄ«vika: Lifestyle
(summary of sutta)
ā KN Iti 92 Saį¹
ghÄį¹i-kaį¹į¹a: The Corner of the Cloak
(summary of sutta)
ā KN Iti 93 Aggi: Fire
(summary of sutta)
ā KN Iti 94 Upa-parikkha: Examination
(summary of sutta)
ā KN Iti 95 KÄmÅ«papatti: Provided With Pleasure
(summary of sutta)
ā KN Iti 96 KÄma-yoga: Attached to Sensual Pleasures
(summary of sutta)
ā KN Iti 97 KalyÄį¹a-sÄ«la: Good Morals
(summary of sutta)
ā KN Iti 98 DÄna: Giving
(summary of sutta)
ā KN Iti 99 Te-vijja: The Three Knowledges
(summary of sutta)
Catukka-nipÄta Paį¹hama Vagga
book-four, first chapter
ā KN Iti 100 BrÄhmaį¹a-dhammayÄga: The Holy Offering of the Dharma
Buddha shares his Dharma to heirs with open hands
ā KN Iti 101 Su-labha: Easily obtained
monk is contented with 4 requisites
ā KN Iti 102 Äsava-k-khaya: Asinine-inclinations destroyed
(summary of sutta)
ā KN Iti 103 Samaį¹a-brÄhmaį¹a: Ascetics and Brahmins
they're not real unless they penetrate 4nt noble truths. See also: (identical) SN 56.22; KN Snp 3.12
ā KN Iti 104 SÄ«la-sampanna: Accomplished in Ethics
šShares passage
with SN 46.3, without the explicit pa-mojja
ā KN Iti 105 Taį¹hā-uppÄda: The Arising of Craving
craving for such things as clothes, lodgings, foods, leads to rebirth in samsara. See also: AN 4.9; AN 4.28; KN Snp 3.12
ā KN Iti 106 Sa-brahmaka: With BrahmÄ
children should honor and respect parents, teacher, this is like living with the Deity Brahma. See also: AN 2.31ā32; AN 4.63
ā KN Iti 107 Bahu-kÄra: Very Helpful
Mutual dependence between monks and laity. They offer requisites, monks teach Dhamma.
ā KN Iti 108 Kuha: Deceivers
any monks who are deceitful, stubborn, talkers, frauds, arrogant, & uncentered are not followers of mine. They have turned away from this Dhamma-&-Vinaya.
ā KN Iti 109 NadÄ«-sota: A River
simile of river, whirlpool for 5niv hindrances. Even if itās with pain, you should abandon sensual desires. See also AN 7.48 and AN 10.13.
ā KN Iti 110 Cara: Walking
(same as AN 4.11) in all 4 postures, one works on attaining first jhana by overcoming the 3 vitakkas corresponding to the 3 wrong sankappa (right resolves).
ā KN Iti 111 Sampanna-sÄ«la: Accomplishment in Ethics
(same as AN 4.12) doing jhanas in all 4 postures. It's definitely 4 jhanas, when it has samadhi, ekaggata, passadhi, sati, viriya.
ā KN Iti 112 Loka: The World
(same as AN 4.23) Buddha describes extent of his awakening thoroughly.
See also: MN 72; MN 140; MN 146; AN 4.24; AN 10.81; Ā§63; KN Snp 5.6
į¹¬hÄnissaro Bhikkhu KN Iti Introduction
(š¤ 9m)
THE ITIVUTTAKA, a collection of 112 short discourses, takes its name from the statement at the beginning of each of its discourses: this (iti) was said (vuttaį¹) by the Blessed One. The collection as a whole is attributed to a laywoman named KhujjuttarÄ, who worked in the palace of King Udena of KosambÄ« as a servant to one of his queens, SÄmÄvati. Because the Queen could not leave the palace to hear the Buddhaās discourses, KhujjuttarÄ went in her place, memorized what the Buddha said, and then returned to the palace to teach the Queen and her 500 ladies-in-waiting. For her efforts, the Buddha cited KhujjuttarÄ as the foremost of his laywomen disciples in terms of her learning. She was also an effective teacher: when the inner apartments of the palace later burned down, killing the Queen and her entourage, the Buddha commented (in UdÄna 7:10) that all of the women had reached at least the first stage of awakening.
The name of the Itivuttaka is included in the standard early list of the nine divisions of the Buddhaās teachingsāa list that predates the organization of the Pali Canon as we now know it. Itās impossible to determine, though, the extent to which the extant Pali Itivuttaka corresponds to the Itivuttaka mentioned in that list. The Chinese canon contains a translation of an Itivuttaka, attributed to HsĆ¼an-tsang, that strongly resembles the text of the Pali Itivuttaka, the major difference being that parts of the Group of Threes and all of the Group of Fours in the Pali are missing in HsĆ¼an-tsangās translation. Either these parts were later additions to the text that found their way into the Pali but not into the Sanskrit version translated by HsĆ¼an-tsang, or the Sanskrit text was incomplete, or HsĆ¼an-tsangās translationāwhich dates from the last months of his lifeāwas left unfinished.
The extant Pali Itivuttaka is composed of 112 itivuttakas (to distinguish between individual itivuttakas and the collection as a whole, the standard practice is to capitalize the latter and not the former.) The collection is organized into four groups, according to the number of items treated in each itivuttaka. Thus the Group of Ones contains itivuttakas treating one item; the Group of Twos, those treating two items, and so on up to four. In this way, the Itivuttaka resembles the Aį¹
guttara NikÄya in its method of organization.
And the resemblance goes beyond that. Many of the suttas in the Aį¹
guttara are composed of a prose passage followed by a verse summary of whatās given in the prose. This was apparently one of the Buddhaās techniques for helping his listeners remember his message. In the Itivuttaka, all of the passages follow this pattern: a prose passage, spoken by the Buddha to the monks, followed by a verse, also attributed to the Buddha, summarizing the prose passage. However, more often than not, the verses in the itivuttakas add extra information not covered in the prose. In most cases, the extra information is fairly minor, but in a few (such as Ā§63), itās quite extensive. Because the prose passages are, in many instances, extremely short, this raises the question of whether they report entire discourses or simply gives the gist of those discourses. If just the gist, then perhaps the added information in the verse was actually treated in the full prose of the original discourse.
More than any other collection in the Canon, the Itivuttaka gives a sense of the Buddhaās ability to recycle his material when composing verses. In some cases, entire verses are repeated (e.g., Ā§15 and Ā§105); in others, a verse composed on one topic is fitted to another topic simply with the change of a word or two (e.g., Ā§Ā§1-6). In still others, repeated cadences and lines help to round out verses on a variety of topics (Ā§Ā§52, 54, 56). Although this tendency may seem to indicate a lack of originality, it is not a flaw. It eases the task of listeners trying to memorize blocks of material, and points out parallels between subjects that otherwise might not be clear.
In terms of style, the Itivuttaka differs from its neighbors in the Khuddaka NikÄyaāsuch as the Dhammapada and UdÄnaāin being less obviously shaped by literary considerations. Most of the prose and verse passages are straightforwardly didactic, and so the collection as a whole does not convey a strong literary āsavorā (rasa), the aesthetic experience of an emotion that people in ancient India sought in literary works. However, the collection does contain occasional traces of a literary sensibility.
As an overall organizing principle, the final itivuttaka in each of the four groups conveys the astounding savor: the aesthetic experience conveyed by the portrayal of something astonishing. The Group of Ones ends with a passage (Ā§27) on how good will for all beings is a victory excelling the victories of all the kings of the past; the Group of Twos ends with a passage (Ā§49) on the Arahantās paradoxical avoidance of both becoming and non-becoming in mastering the path to awakening. The Group of Threes ends with a celebration (Ā§99) of the Arahant as the true brahman; and the Group of Fours ends with an even more elaborate celebration (Ā§112) of the many amazing qualities of the Buddha himself. In this way, even though the majority of passages in each group are not literary, the experience of reading (or listening to) each group ends on an aesthetically satisfying note.
Along the way, there enough poetic figures to maintain interest with touches of aesthetic savor. Although some of these figures, such as alliteration, are hard to convey in translation, others survive the rendering from Pali into English. The most prominent figures are similes (Ā§Ā§27, 38, 60, 69, 74, 75, 76, 78, 82, 87, 89, 91, 92) and metaphors (Ā§Ā§38, 46, 57, 58, 59, 62, 68, 93, 96, 112), including one complete metaphor (Ā§109). Another figure used is the lamp: a poetic figure in which one word, such as an adjective or a verb, functions in two or more different clauses or sentences. The name of this figure comes from the image of the different clauses or sentences āradiatingā from the one word. Examples of lamps in the Itivuttaka are in Ā§Ā§27, 87, and 92. Other figures include narratives (Ā§Ā§22, 83, 89) distinctions (Ā§Ā§27, 112), etymologies (Ā§112), an illustration (Ā§92), a rhetorical question (Ā§98), and praise (Ā§Ā§106, 107, 112). These figures provide a variety of aesthetic savors, although the military similes and metaphors (Ā§Ā§27, 46, 62, 67, 68, 69, 82), along with distinctions and praise, make the heroic savor dominant. Because, in the aesthetic, tradition of the time, the heroic savor is supposed to shade into the astounding savor at the end of a work, this harmonizes with the overall organization of each group, noted above. Thus, even though the Itivuttaka is not a blatantly literary work, there is at least some aesthetic unity to the collection as a whole.
In terms of content, the itivuttakas cover the full range of Buddhist practice, with an emphasis on the very basic and very advanced stages. On the basic levels, the texts focus on the distinction between skillful and unskillful behavior. On the advanced, they treat such subtle topics as the role of becoming on the path (Ā§49), the different aspects of Unbinding (Ā§44), and the fact that an Arahant, having abandoned the All (Ā§66; Ā§68) cannot be classified in any way (Ā§63; Ā§69). In fact, many of the discussions about these more advanced points of the practice are found nowhere else in the Canon. If they had not been memorized, our knowledge of the Buddhaās teachings would have been severely impoverished. Like Queen SÄmÄvati and her entourage, we are in KhujjuttarÄās debt.
Other KN Iti translations
derived from than.: 2019 pali + english version derived from į¹¬hÄnissaro Bhikkhuā.
fluent: 2022 derived from B. Sujatoā using STED terms from lucid24.org.
Misc.
How much time it takes to read Thanissaro version (with all footnotes) out loud
Eka-nipÄta: group 1 : suttas 1-27 (š¤ 28m)
Duka-nipÄta: group 2 : suttas 28-49 (š¤ 25m)
Tika-nipÄta: group 3 : suttas 50-99 (š¤ 86m)
catukka-nipÄto: group 4 : suttas 100-112 (š¤ 28m)
jhÄna mentioned in 7 suttas
(but 4 jhÄnas are never taught, just jhana)
https://notesonthedhamma.blogspot.com/2019/09/kn-iti-all-references-to-jhana-7.html
KN Iti 34
ÄtÄpÄ«suttaį¹ 34, with ardency and jhana, capable of nirvana. implies, without that, not capable.
KN Iti 45
paį¹isallÄnasuttaį¹ 45 buddha describes himself as always trying to be in jhana, samadhi, linked to retreat/patisallana
KN Iti 46
sikkhÄnisaį¹sasuttaį¹ 46 monks always should be in samadhi and jhana
KN Iti 47
jÄgariyasuttaį¹ 47, obtaining jhana necessary for nirvana
KN Iti 78
dhÄtusosaį¹sandanasuttaį¹ 78, in verse, passing mention of noble ones in jhana
KN Iti 81
sakkÄrasuttaį¹ 81 monks always in samadhi in jhana, even on almsround
KN Iti 107
bahukÄrasuttaį¹ 107, in verse, passing mention of arahant in jhana
every vitakka reference in KN Iti (6 suttas)
https://notesonthedhamma.blogspot.com/2019/09/every-vitakka-in-suttas-kn-iti.html
6 suttas in KN Iti
KN Iti 38 vitakka
KN Iti 80 vitakka: thought: abandon thoughts connected to household
KN Iti 85 a-subh-ÄnupassÄ«: non-beautiful-conemplation
KN Iti 86 dhamm-Änu-dhamma-paį¹ipanna: proper practice
KN Iti 87 andhakaraį¹a
KN Iti 110 (same as AN 4.11 cara: walking (vitakka in various postures)
Agama parallels
T.17.765
ę¬äŗē¶ Benshi jing "itivį¹ttaka Sutra"
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