KN Iti 1

♦ 1. lobha-suttaṃ (KN 4.1)	Greed-discourse

♦ 1. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§1. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. katamaṃ ekadhammaṃ? lobhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon greed as the one quality, and I guarantee you non-return.”1 This is the meaning of what the Blessed One said. So with regard to this it was said:2

(verse)


♦ “yena lobhena luddhāse,	The greed with which
sattā gacchanti duggatiṃ.	beings go to a bad destination,3
♦ taṃ lobhaṃ sammadaññāya,	coveting:
pajahanti vipassino.	from rightly knowing that greed,
♦ pahāya na punāyanti,	those who see clearly
imaṃ lokaṃ kudācanan”ti.	let go.
♦ ayampi attho vutto bhagavatā,	Letting go,
iti me sutanti. paṭhamaṃ.	they never come to this world
	again.
	This, too, was the meaning of what was said by the Blessed One, so I have heard.2
	Notes

	1. Non-return: The third of the four levels of awakening. On reaching this level, one will never be reborn in this world. A non-returner who does not go on to attain Arahantship in this lifetime will be reborn in the Brahma worlds called the Pure Abodes and will attain nibbāna there.
	2. These two statements are repeated in each itivuttaka. To avoid monotony, they are given here only in the first and last itivuttakas.
	3. The bad destinations: rebirth in hell, as a hungry ghost, as an angry demon, or as a common animal. As with the good destinations–rebirth as a human being, in heaven, or in the Brahma worlds–these states are impermanent and dependent on kamma.

KN Iti 7

♦ 7. sabbapariññāsuttaṃ (KN 4.7)

♦ 7. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§7. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, one who has not fully known & fully understood the All,1 whose mind has not been cleansed of passion for it, has not abandoned it, is incapable of putting an end to stress. But one who has fully known & fully understood the All, whose mind has been cleansed of passion for it and has abandoned it, is capable of putting an end to stress.”

(verse)


♦ “yo sabbaṃ sabbato ñatvā,	Knowing the All
sabbatthesu na rajjati.	from all around,
♦ sa ve sabbapariññā VAR so,	not stirred by passion
sabbadukkhamupaccagā”ti VAR .	in all places:
♦ ayampi attho vutto bhagavatā,	he, having comprehended
iti me sutanti. sattamaṃ.	the All,
	has gone beyond
	all stress.
	Note

	1. “The All” = the six senses (sight, hearing, smell, taste, touch, & ideation) and their respective objects. This covers every aspect of experience that can be described, but does not include nibbāna. For a full discussion of this point, see The Mind Like Fire Unbound, pp. 30—32.

KN Iti 15

♦ 5. taṇhāsaṃyojanasuttaṃ (KN 4.15)

♦ 15. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§15. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “nāhaṃ, bhikkhave, aññaṃ ekasaṃyojanampi samanupassāmi yena VAR saṃyojanena saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, taṇhāsaṃyojanaṃ VAR . taṇhāsaṃyojanena hi, bhikkhave, saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsarantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, I don’t envision even one other fetter–fettered by which beings conjoined go wandering & transmigrating on for a long, long time–like the fetter of craving. Fettered with the fetter of craving, beings conjoined go wandering & transmigrating on for a long, long time.”

(verse)


♦ “taṇhādutiyo puriso,	With craving his companion, a man
dīghamaddhāna saṃsaraṃ.	wanders on a long, long time.
♦ itthabhāvaññathābhāvaṃ VAR,	Neither in this state here
saṃsāraṃ nātivattati.	nor anywhere else
♦ “etamādīnavaṃ VAR ñatvā,	does he go beyond
taṇhaṃ VAR dukkhassa sambhavaṃ.	the wandering- on.
♦ vītataṇho anādāno,	Knowing this drawback–
sato bhikkhu paribbaje”ti.	that craving brings stress into play–
♦ ayampi attho vutto bhagavatā,	free from craving,
iti me sutanti. pañcamaṃ.	devoid of clinging,
	mindful, the monk
	lives the mendicant life.
	See also: SN 21:10; SN 35:63; §105; Sn 3:12

KN Iti 16

♦ 6. paṭhamasekhasuttaṃ (KN 4.16)

♦ 16. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§16. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato ajjhattikaṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, yoniso manasikāro. yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī”ti . etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, with regard to internal factors, I don’t envision any other single factor like appropriate attention1 as doing so much for a monk in training,2 who has not attained the heart’s goal but remains intent on the unsurpassed safety from bondage.3 A monk who attends appropriately abandons what is unskillful and develops what is skillful.

(verse)


♦ “yoniso manasikāro,	Appropriate attention
dhammo sekhassa bhikkhuno.	as a quality
♦ natthañño evaṃ bahukāro,	of a monk in training:
uttamatthassa pattiyā.	nothing else
♦ yoniso padahaṃ bhikkhu,	does so much
khayaṃ dukkhassa pāpuṇe”ti.	for attaining the superlative goal.
♦ ayampi attho vutto bhagavatā,	A monk, striving appropriately,
iti me sutanti. chaṭṭhaṃ.	attains the ending of stress.
	Notes

	1. Appropriate attention (yoniso manasikāra) is the ability to focus attention on questions that lead to the end of suffering. MN 2 lists the following questions as not fit for attention: “Was I in the past? Was I not in the past? What was I in the past? How was I in the past? … Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? … Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?” The discourse also lists the following issues as fit for attention: “This is stress. This is the origination of stress. This is the cessation of stress. This is the way leading to the cessation of stress.” Other passages show that appropriate attention views experience not only in terms of the four noble truths, but also in terms of the duties appropriate to those truths. See SN 22:122 and SN 46:51.
	2. A person “in training” is one who has attained at least the first level of awakening, but not yet the final level.
	3. Bondage = the four yokes: sensual passion, becoming, views, & ignorance.

KN Iti 17

♦ 7. dutiyasekhasuttaṃ (KN 4.17)

♦ 17. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§17. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato bāhiraṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, kalyāṇamittatā. kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, with regard to external factors, I don’t envision any other single factor like friendship with admirable people1 as doing so much for a monk in training, who has not attained the heart’s goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful.”

(verse)


♦ “kalyāṇamitto yo bhikkhu,	A monk who’s a friend
sappatisso sagāravo.	to admirable people
♦ karaṃ mittānaṃ vacanaṃ,	–who’s reverential, respectful,
sampajāno patissato.	doing what his friends advise–
♦ pāpuṇe anupubbena,	mindful, alert,
sabbasaṃyojanakkhayan”ti.	attains step by step
♦ ayampi attho vutto bhagavatā,	the ending of all fetters.
iti me sutanti. sattamaṃ.	Note

	1. In SN 45:2 the Buddha says, “Having admirable people (kalyāṇa-mitta) as friends, companions, and colleagues is actually the whole of the holy life. When a monk has admirable people as friends, companions, and colleagues, he may be expected to develop and pursue the noble eightfold path.… It’s in dependence on me as an admirable friend that beings subject to birth have gained release from birth… aging… death… sorrow, lamentation, pain, distress, and despair.”
	See also: AN 5:180; AN 9:1; §76; Ud 4:1

KN Iti 18

♦ 8. saṅghabhedasuttaṃ (KN 4.18) n

♦ 18. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§18. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. katamo ekadhammo? saṅghabhedo. saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ bhaṇḍanāni ceva honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti. tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hotī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“One thing, monks, when arising in the world, arises for the detriment of many, for the unhappiness of many, for the detriment & unhappiness of many beings, both human & divine. Which one thing? Schism in the Saṅgha. When the Saṅgha is split, there are arguments with one another, there is abuse of one another, ganging up on one another, abandoning of one another. There those with little confidence [in the teaching] lose all confidence, while some of those who are confident become otherwise.”

(verse)


♦ “āpāyiko nerayiko,	Doomed for an eon
kappaṭṭho saṅghabhedako.	to deprivation,
♦ vaggārāmo adhammaṭṭho,	to hell:
yogakkhemā padhaṃsati VAR .	one who has split the Saṅgha.
♦ saṅghaṃ samaggaṃ bhetvāna VAR,	Delighting in factions,
kappaṃ nirayamhi paccatī”ti.	unjudicious–
♦ ayampi attho vutto bhagavatā,	he’s barred
iti me sutanti. aṭṭhamaṃ.	from safety from bondage.
	Having split a Saṅgha in concord,
	he cooks for an eon
	in hell.

KN Iti 19

♦ 9. saṅghasāmaggīsuttaṃ (KN 4.19)

♦ 19. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§19. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. katamo ekadhammo ? saṅghasāmaggī. saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ bhaṇḍanāni honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti. tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hotī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“One thing, monks, when arising in the world, arises for the welfare of many, for the happiness of many, for the welfare & happiness of many beings, both human & divine. Which one thing? Concord in the Saṅgha. When the Saṅgha is in concord, there are no arguments with one another, no abuse of one another, no ganging up on one another, no abandoning of one another. There those with little confidence [in the teaching] become confident, while those already confident become even more so.”

(verse)


♦ “sukhā saṅghassa sāmaggī,	Blissful is concord in the Saṅgha.
samaggānañcanuggaho.	One who assists in concord–
♦ samaggarato dhammaṭṭho,	delighting in concord,
yogakkhemā na dhaṃsati.	judicious–
♦ saṅghaṃ samaggaṃ katvāna,	isn’t barred from safety from bondage.
kappaṃ saggamhi modatī”ti.	Having brought concord to the Saṅgha,
♦ ayampi attho vutto bhagavatā,	he rejoices for an eon
iti me sutanti. navamaṃ.	in heaven.

KN Iti 20

♦ 10. paduṭṭhacittasuttaṃ (KN 4.20)

♦ 20. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§20. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi — ‘imamhi cāyaṃ samaye puggalo kālaṅkareyya yathābhataṃ nikkhitto evaṃ niraye’. taṃ kissa hetu? cittaṃ hissa, bhikkhave, paduṭṭhaṃ. cetopadosahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there is the case where a certain person is corrupt-minded. Having encompassed that mind with [my] awareness, I discern, ‘If this person were to die at this instant, then as if he were to be carried off, he would thus be placed in hell.’ Why is that? Because his mind is corrupt. It’s because of corrupt-mindedness that there are cases where beings–at the break-up of the body, after death–reappear in a plane of deprivation, a bad destination, a lower realm, hell.”

(verse)


♦ “paduṭṭhacittaṃ ñatvāna,	Knowing the case
ekaccaṃ idha puggalaṃ.	of a corrupt-minded person,
♦ etamatthañca byākāsi,	the One Awakened explained its meaning
buddho bhikkhūna santike.	in the presence of the monks.
♦ “imamhi cāyaṃ samaye,	If that person
kālaṃ kayirātha puggalo.	were to die at this instant,
♦ nirayaṃ upapajjeyya,	he’d reappear in hell
cittaṃ hissa padūsitaṃ.	because his mind is corrupt–
♦ “yathā haritvā nikkhipeyya,	as if he were carried off
evameva tathāvidho.	and placed there.
♦ cetopadosahetu hi,	It’s because of corrupt-mindedness
sattā gacchanti duggatin”ti.	that beings go
♦ ayampi attho vutto bhagavatā,	to a bad destination.
iti me sutanti. dasamaṃ.


♦ dutiyo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ moho kodho atha makkho, vijjā taṇhā sekhaduve ca.

♦ bhedo sāmaggipuggalo VAR, vaggamāhu dutiyanti vuccatīti.


♦ 3. tatiyavaggo

KN Iti 21 pasanna-citta: clear-mind

♦ 1. pasanna-citta-suttaṃ (KN 4.21)	Clear-mind-discourse

♦ 21. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§21. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ pasannacittaṃ evaṃ cetasā ceto paricca pajānāmi — ‘imamhi cāyaṃ samaye puggalo kālaṃ kareyya yathābhataṃ nikkhitto evaṃ sagge’. taṃ kissa hetu? cittaṃ hissa, bhikkhave, pasannaṃ. cetopasādahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there is the case where a certain person is clear-minded. Having encompassed that mind with [my] awareness, I discern, ‘If this person were to die at this instant, then as if he were to be carried off, he would thus be placed in heaven.’ Why is that? Because his mind is clear. It’s because of clear-mindedness that there are cases where some beings–at the break-up of the body, after death–reappear in a heavenly world.”

(verse)


♦ “pasannacittaṃ ñatvāna,	Knowing the case
ekaccaṃ idha puggalaṃ.	of a clear-minded person,
♦ etamatthañca byākāsi,	the One Awakened explained its meaning
buddho bhikkhūna santike.	in the presence of the monks.
♦ “imamhi cāyaṃ samaye,	If that person
kālaṃ kayirātha puggalo.	were to die at this instant,
♦ sugatiṃ upapajjeyya,	he’d reappear in heaven
cittaṃ hissa pasāditaṃ.	because his mind is clear–
♦ “yathā haritvā nikkhipeyya,	as if he were carried off
evameva tathāvidho.	and placed there.
♦ cetopasādahetu hi,	It’s because of clear-mindedness
sattā gacchanti suggatin”ti.	that beings go
♦ ayampi attho vutto bhagavatā,	to a good destination.
iti me sutanti. paṭhamaṃ.

KN Iti 22 metta-good-will

♦ 2. metta-suttaṃ (KN 4.22) n	Good-will-discourse

♦ 22. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§22. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “mā, bhikkhave, puññānaṃ bhāyittha . sukhassetaṃ, bhikkhave, adhivacanaṃ iṭṭhassa kantassa piyassa manāpassa yadidaṃ puññāni VAR . abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ iṭṭhaṃ kantaṃ piyaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsiṃ. saṃvaṭṭamāne sudaṃ, bhikkhave, kappe ābhassarūpago homi; vivaṭṭamāne kappe suññaṃ brahmavimānaṃ upapajjāmi.	“Monks, don’t be afraid of acts of merit. This is a synonym for what is blissful, desirable, pleasing, endearing, charming–i.e., acts of merit. I directly know that, having long performed meritorious deeds, I long experienced desirable, pleasing, endearing, charming results. Having developed a mind of good will for seven years, then for seven eons of contraction & expansion I didn’t return to this world. Whenever the eon was contracting, I entered the [realm of] Radiance. Whenever the eon was expanding, I reappeared in an empty Brahma-abode.

♦ “tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. ko pana vādo padesarajjassa!	There I was Brahma, the Great Brahma, the Unconquered Conqueror, Total Seer, Wielder of Power. Then for thirty-six times I was Sakka, ruler of the gods. For many hundreds of times I was a king, a wheel-turning emperor, a righteous king of Dhamma, conqueror of the four corners of the earth, maintaining stable control over the countryside, endowed with the seven treasures1 –to say nothing of the times I was a local king. The thought occurred to me, ‘Of what action of mine is this the fruit, of what action the result, that I now have such great power & might?’

♦ “tassa mayhaṃ, bhikkhave, etadahosi — ‘kissa nu kho me idaṃ kammassa phalaṃ, kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? tassa mayhaṃ, bhikkhave, etadahosi — ‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ, tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvoti, seyyathidaṃ VAR — dānassa, damassa, saññamassā’”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	Then the thought occurred to me, ‘This is the fruit of my three [types of] action, the result of three types of action, that I now have such great power & might: i.e., generosity, self-control, & restraint.’”

(verse)


♦ “puññameva so sikkheyya,	Train in acts of merit
āyataggaṃ sukhudrayaṃ.	that yield the foremost profit of bliss–
♦ dānañca samacariyañca,	develop generosity,
mettacittañca bhāvaye.	a life in tune,
♦ “ete dhamme bhāvayitvā,	a mind of good will.
tayo sukhasamuddaye VAR .	Developing these
♦ abyāpajjhaṃ VAR sukhaṃ lokaṃ,	three things
paṇḍito upapajjatī”ti.	that bring about bliss,
♦ ayampi attho vutto bhagavatā,	the wise reappear
iti me sutanti. dutiyaṃ.	in a world of bliss
	unalloyed.
	Note

	1. The seven treasures are a divine wheel, an ideal jewel, an ideal elephant, an ideal horse, an ideal wife, an ideal treasurer, an ideal counselor.
	See also SN 3:4, SN 3:17, SN 3:20, SN 3:25; §60

KN Iti 23

♦ 3. ubhayatthasuttaṃ (KN 4.23)

♦ 23. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§23. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammo, bhikkhave, bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati — diṭṭhadhammikañceva atthaṃ samparāyikañca. katamo ekadhammo? appamādo kusalesu dhammesu. ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati — diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“This one quality, monks, when developed & pursued, keeps both kinds of benefit secure: benefit in this life & in lives to come. Which one quality? Heedfulness with regard to skillful qualities. This is the one quality that, when developed & pursued, keeps both kinds of benefit secure: benefit in this life & in lives to come.”

(verse)


♦ “appamādaṃ pasaṃsanti,	They praise heedfulness, the wise,
puññakiriyāsu paṇḍitā.	in doing acts of merit.
♦ appamatto ubho atthe,	When heedful, wise,
adhigaṇhāti paṇḍito.	you achieve both kinds of benefit:
♦ “diṭṭhe dhamme ca yo attho,	benefits in this life,
yo cattho samparāyiko.	& benefits in lives to come.
♦ atthābhisamayā dhīro,	By breaking through to your benefit,
paṇḍitoti pavuccatī”ti.	you’re called enlightened,
♦ ayampi attho vutto bhagavatā,	wise.
iti me sutanti. tatiyaṃ.	See also: AN 4:113; AN 6:19AN 10:15; Dhp 21—32

KN Iti 24

♦ 4. aṭṭhipuñjasuttaṃ (KN 4.24)

♦ 24. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§24. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekapuggalassa, bhikkhave, kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbato: sace saṃhārako assa, sambhatañca na vinasseyyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, if a single person were to wander & transmigrate on for an eon, he/she would leave behind a chain of bones, a pile of bones, a heap of bones, as large as this Mount Vepulla, if there were someone to collect them and the collection were not destroyed.”

(verse)


♦ “ekassekena kappena,	The accumulation
puggalassaṭṭhisañcayo.	of a single person’s
♦ siyā pabbatasamo rāsi,	bones for an eon
iti vuttaṃ mahesinā.	would be a heap
♦ “so kho panāyaṃ akkhāto,	on a par with the mountain,
vepullo pabbato mahā.	so said the Great Seer.
♦ uttaro gijjhakūṭassa,	(He declared this to be
magadhānaṃ giribbaje.	the great Mount Vepulla
♦ “yato ca ariyasaccāni,	to the north of Vulture Peak
sammappaññāya passati.	in the mountain-ring
♦ dukkhaṃ dukkhasamuppādaṃ,	of the Magadhans.)1
dukkhassa ca atikkamaṃ.	But when that person sees
♦ ariyañcaṭṭhaṅgikaṃ maggaṃ,	with right discernment
dukkhūpasamagāminaṃ.	the four Noble Truths–
♦ “sa sattakkhattuṃ paramaṃ,	stress,
sandhāvitvāna puggalo.	the cause of stress,
♦ dukkhassantakaro hoti, sabbasaṃyojanakkhayā”ti.	the transcending of stress,
	& the noble eightfold path,
♦ ayampi attho vutto bhagavatā, iti me sutanti. catutthaṃ.	the way to the stilling of stress–
	having wandered on
	seven times at most, then,
	with the ending of all fetters,
	he makes an end
	of stress.
	Note

	1. Magadha was a kingdom in the time of the Buddha, corresponding roughly to the present day state of Bihar. Its capital city, Rājagaha, was surrounded by a ring of five mountains. Vulture Peak, a secluded rock outcrop in the middle of the ring, was a spot frequented by the Buddha.
	See also: SN 15:3

KN Iti 26 dāna: sharing

♦ 6. dānasuttaṃ (KN 4.26) n

♦ 26. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§26. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “evañce, bhikkhave, sattā jāneyyuṃ dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, na adatvā bhuñjeyyuṃ, na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyya. yopi nesaṃ assa carimo ālopo carimaṃ kabaḷaṃ, tatopi na asaṃvibhajitvā bhuñjeyyuṃ, sace nesaṃ paṭiggāhakā assu. yasmā ca kho, bhikkhave, sattā na evaṃ jānanti dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, tasmā adatvā bhuñjanti, maccheramalañca nesaṃ cittaṃ pariyādāya tiṭṭhatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, if beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of selfishness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. But because beings do not know, as I know, the results of giving & sharing, they eat without having given. The stain of selfishness overcomes their minds.”

(verse)


♦ “evaṃ ce sattā jāneyyuṃ,	If beings knew
yathāvuttaṃ mahesinā.	what the Great Seer said,
♦ vipākaṃ saṃvibhāgassa,	how the result of sharing
yathā hoti mahapphalaṃ.	has such great fruit,
♦ “vineyya maccheramalaṃ,	then, subduing the stain of selfishness
vippasannena cetasā.	with brightened awareness,
♦ dajjuṃ kālena ariyesu,	they’d give in season
yattha dinnaṃ mahapphalaṃ.	to the noble ones,
♦ “annañca datvā VAR bahuno,	where a gift bears great fruit.
dakkhiṇeyyesu dakkhiṇaṃ.	Having given food
♦ ito cutā manussattā,	as an offering
saggaṃ gacchanti dāyakā.	to those worthy of offerings,
♦ “te ca saggagatā VAR tattha,	many donors,
modanti kāmakāmino.	when they pass away from here,
♦ vipākaṃ saṃvibhāgassa,	the human state,
anubhonti amaccharā”ti.	go
♦ ayampi attho vutto bhagavatā,	to heaven.
iti me sutanti. chaṭṭhaṃ.	They, having gone there
	to heaven,
	rejoice,
	enjoying sensual pleasures.
	Unselfish, they
	partake of the result
	of sharing.
	See also: AN 3:52—53; AN 5:34; AN 5:36AN 7:49

KN Iti 27 mettā-bhāvanā: good-will-development

♦ 7. mettā-bhāvanā-suttaṃ (KN 4.27)	Good-will-development-discourse

♦ 27. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§27. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “yāni kānici, bhikkhave, opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ. mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.	“Monks, all the grounds for making merit leading to spontaneously arising [in heaven] do not equal one-sixteenth of the awareness-release through good will. Good will–surpassing them–shines, blazes, & dazzles.

♦ “seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā sabbā tā candiyā pabhāya kalaṃ nāgghanti soḷasiṃ, candapabhāyeva tā adhiggahetvā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.	“Just as the radiance of all the stars does not equal one-sixteenth of the radiance of the moon, as the moon–surpassing them–shines, blazes, & dazzles, even so, all the grounds for making merit leading to spontaneously arising [in heaven] do not equal one-sixteenth of the awareness-release through good will. Good will–surpassing them–shines, blazes, & dazzles.

♦ “seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve VAR ādicco nabhaṃ abbhussakkamāno VAR sabbaṃ ākāsagataṃ VAR tamagataṃ abhivihacca VAR bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.	“Just as in the last month of the rains, in autumn, when the sky is clear & cloudless, the sun, on ascending the sky, overpowers the space immersed in darkness, shines, blazes, & dazzles, even so, all the grounds for making merit leading to spontaneously arising [in heaven] do not equal one-sixteenth of the awareness-release through good will. Good will–surpassing them–shines, blazes, & dazzles.

♦ “seyyathāpi, bhikkhave, rattiyā paccūsasamayaṃ osadhitārakā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Just as in the last stage of the night the morning star shines, blazes, & dazzles, even so, all the grounds for making merit leading to spontaneously arising [in heaven] do not equal one-sixteenth of the awareness-release through good will. Good will–surpassing them–shines, blazes, & dazzles.”

(verse)


♦ “yo ca mettaṃ bhāvayati,	When one develops–mindful–
appamāṇaṃ paṭissato.	good will without limit,
♦ tanū VAR saṃyojanā honti,	fetters are worn through,
passato upadhikkhayaṃ.	on seeing the ending
	of acquisitions.
	If with uncorrupted mind

♦ “ekampi ce pāṇamaduṭṭhacitto,	you feel good will
mettāyati kusalo tena hoti.	for even one being,
♦ sabbe ca pāṇe manasānukampaṃ,	you become skilled from that.
pahūtamariyo pakaroti puññaṃ.	But a noble one produces
♦ “ye VAR sattasaṇḍaṃ pathaviṃ vijitvā,	a mind of sympathy
rājisayo VAR yajamānānupariyagā.	for all beings,
	an abundance of merit.
	Kingly seers, who conquered the earth
	swarming with beings,
	went about making sacrifices:

♦ assamedhaṃ purisamedhaṃ,	the horse sacrifice, human sacrifice,
sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.	water rites, soma rites,
♦ “mettassa cittassa subhāvitassa,	& the “Unobstructed,”
kalampi te nānubhavanti soḷasiṃ.	but these don’t equal
	one sixteenth
♦ candappabhā tāragaṇāva sabbe.	of a well-developed mind of good will–
	as all the constellations don’t,
	one sixteenth
	of the radiance of the moon.
♦ “yo na hanti na ghāteti,	One who
na jināti na jāpaye.	neither kills
♦ mettaṃso sabbabhūtesu,	nor gets others to kill,
veraṃ tassa na kenacī”ti.	neither conquers,
♦ ayampi attho vutto bhagavatā,	nor gets others to conquer,
iti me sutanti. sattamaṃ.	with good will for all beings,
	has no hostility with anyone
	at all.
	See also: AN 3:66; AN 5:27; AN 11:16; Khp 9


♦ tatiyo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ cittaṃ mettaṃ VAR ubho atthe, puñjaṃ vepullapabbataṃ.

♦ sampajānamusāvādo, dānañca mettabhāvanā VAR .

♦ sattimāni ca VAR suttāni, purimāni ca vīsati.

♦ ekadhammesu suttantā, sattavīsatisaṅgahāti.

♦ ekakanipāto niṭṭhito.

∴

KN Iti 28 dukkha-vihāra: because of not guarding sense doors and wrong eating

♦ 1. dukkha-vihāra-suttaṃ (KN 4.28)	Suffering-abode-discourse

♦ 28. (dve dhamme anukkaṭi) VAR vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§28. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. katamehi dvīhi? indriyesu aguttadvāratāya VAR ca, bhojane amattaññutāya VAR ca. imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savidhātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Endowed with two things, monks, a monk lives in stress in the present life–troubled, distressed, & feverish–and at the break-up of the body, after death, a bad destination can be expected. Which two? A lack of guarding of the doors of the sense faculties, and knowing no moderation in food. Endowed with these two things, a monk lives in stress in the present life–troubled, distressed, & feverish–and at the break-up of the body, after death, a bad destination can be expected.”

(verse)


♦ “cakkhu sotañca ghānañca,	Eye & ear & nose,
jivhā kāyo tathā mano.	tongue, body & mind:
♦ etāni yassa dvārāni,	when a monk leaves these doors unguarded
aguttānidha VAR bhikkhuno.	–knowing no moderation in food,
♦ “bhojanamhi amattaññū,	not restraining his senses–
indriyesu asaṃvuto.	he experiences stress:
♦ kāyadukkhaṃ cetodukkhaṃ,	stress in body, stress
dukkhaṃ so adhigacchati.	in mind.
♦ “ḍayhamānena kāyena,	Burning in body,
ḍayhamānena cetasā.	burning in mind,
♦ divā vā yadi vā rattiṃ,	whether by day or by night,
dukkhaṃ viharati tādiso”ti.	one like this
♦ ayampi attho vutto bhagavatā,	lives in suffering & stress.
iti me sutanti. paṭhamaṃ.

KN Iti 29 sukha-vihāra: because of guarding sense doors and right eating

♦ 2. sukha-vihāra-suttaṃ (KN 4.29)	(Pleasant-abode-discourse)

♦ 29. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§29. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā . katamehi dvīhi? indriyesu guttadvāratāya ca, bhojane mattaññutāya ca. imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Endowed with two things, monks, a monk lives in ease in the present life–untroubled, undistressed, & unfeverish–and at the break-up of the body, after death, a good destination can be expected. Which two? A guarding of the doors of the sense faculties, and knowing moderation in food. Endowed with these two things, a monk lives in ease in the present life–untroubled, undistressed, & unfeverish–and at the break-up of the body, after death, a good destination can be expected.”

(verse)


♦ “cakkhu sotañca ghānañca,	Eye & ear & nose,
jivhā kāyo tathā VAR mano.	tongue, body, & mind:
♦ etāni yassa dvārāni,	when a monk has these doors well guarded
suguttānidha bhikkhuno.	–knowing moderation in food,
♦ “bhojanamhi ca mattaññū,	restraining his senses–
indriyesu ca saṃvuto.	he experiences ease:
♦ kāyasukhaṃ cetosukhaṃ,	ease in body, ease
sukhaṃ so adhigacchati.	in mind.
♦ “aḍayhamānena kāyena,	Not burning in body,
aḍayhamānena cetasā.	not burning in mind,
♦ divā vā yadi vā rattiṃ,	whether by day or by night,
sukhaṃ viharati tādiso”ti.	one like this
♦ ayampi attho vutto bhagavatā,	lives in ease.
iti me sutanti. dutiyaṃ.

KN Iti 30 tapanīya: remorse

♦ 3. tapanīya-suttaṃ (KN 4.30)

♦ 30. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§30. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dveme, bhikkhave, dhammā tapanīyā. katame dve? idha, bhikkhave, ekacco akatakalyāṇo hoti, akatakusalo, akatabhīruttāṇo, katapāpo, kataluddo, katakibbiso. so ‘akataṃ me kalyāṇan’tipi tappati, ‘kataṃ me pāpan’tipi tappati. ime kho, bhikkhave, dve dhammā tapanīyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these two things that cause remorse. Which two? There is the case of the person who has not done what is admirable, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, & cruel. Thinking, ‘I have not done what is admirable,’ he feels remorse. Thinking, ‘I have done what is evil,’ he feels remorse. These are the two things that cause remorse.”

(verse)


♦ “kāyaduccaritaṃ katvā,	Having engaged
vacīduccaritāni ca.	in bodily misconduct,
♦ manoduccaritaṃ katvā,	verbal misconduct,
yañcaññaṃ dosasañhitaṃ.	misconduct of mind,1
♦ “akatvā kusalaṃ kammaṃ,	or whatever else is flawed,
katvānākusalaṃ bahuṃ.	not having done what is skillful,
♦ kāyassa bhedā duppañño,	having done much that is not,
nirayaṃ sopapajjatī”ti VAR .	at the break-up of the body,
♦ ayampi attho vutto bhagavatā,	the undiscerning one reappears in
iti me sutanti. tatiyaṃ.	hell.
	Note

	1. AN 10:176 defines bodily misconduct as killing, stealing, and sexual misconduct; verbal misconduct as lies, divisive speech, harsh speech, and idle chatter; and mental misconduct as covetousness, ill will, and wrong views (see the note to §32).
	See also: AN 4:184

KN Iti 31 a-tapanīya: non-remorse

♦ 4. atapanīya-suttaṃ (KN 4.31)

♦ 31. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§31. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dveme, bhikkhave, dhammā atapanīyā. katame dve? idha, bhikkhave, ekacco katakalyāṇo hoti, katakusalo, katabhīruttāṇo, akatapāpo, akataluddo, akatakibbiso. so ‘kataṃ me kalyāṇan’tipi na tappati, ‘akataṃ me pāpan’tipi na tappati. ime kho, bhikkhave, dve dhammā atapanīyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these two things that cause no remorse. Which two? There is the case of the person who has done what is admirable, has done what is skillful, has given protection to those in fear, and has done nothing that is evil, savage, or cruel. Thinking, ‘I have done what is admirable,’ he feels no remorse. Thinking, ‘I have not done what is evil,’ he feels no remorse. These are the two things that cause no remorse.”

(verse)


♦ “kāyaduccaritaṃ hitvā,	Having abandoned
vacīduccaritāni ca.	bodily misconduct,
♦ manoduccaritaṃ hitvā,	verbal misconduct,
yañcaññaṃ dosasañhitaṃ.	misconduct of mind,
♦ “akatvākusalaṃ kammaṃ,	& whatever else is flawed,
katvāna kusalaṃ bahuṃ.	not having done what’s not skillful,
♦ kāyassa bhedā sappañño,	having done much that is,
saggaṃ so upapajjatī”ti.	at the break-up of the body,
♦ ayampi attho vutto bhagavatā,	the discerning one reappears
iti me sutanti. catutthaṃ.	in heaven.

KN Iti 32

♦ 5. paṭhamasīla-suttaṃ (KN 4.32)

♦ 32. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§32. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye. katamehi dvīhi? pāpakena ca sīlena, pāpikāya ca diṭṭhiyā. imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Endowed with two things, monks, a person–as if carried off–is thus placed in hell. Which two? Evil habits & evil views. Endowed with these two things, a person–as if carried off–is thus placed in hell.”

(verse)


♦ “pāpakena ca sīlena,	Evil habits &
pāpikāya ca diṭṭhiyā.	evil views:1
♦ etehi dvīhi dhammehi,	a person, undiscerning,
yo samannāgato naro.	endowed with these two things,
♦ kāyassa bhedā duppañño,	at the break-up of the body
nirayaṃ sopapajjatī”ti.	reappears in hell.
♦ ayampi attho vutto bhagavatā,	Note
iti me sutanti. pañcamaṃ.
	1. MN 22 gives the following example of an evil view: “As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions.” MN 38 gives another example: “As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on [from birth to birth], not another.”

KN Iti 34 ātāpī: ardency: w/jhāna, capable of nirvana

♦ 7. ātāpī-suttaṃ (KN 4.34)

♦ 34. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§34. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “anātāpī, bhikkhave, bhikkhu anottāpī VAR abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya. ātāpī ca kho, bhikkhave, bhikkhu ottāpī VAR bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. etamatthaṃ bhagavā avoca . tatthetaṃ iti vuccati —	“Monks, a person without ardency, without compunction, is incapable of self-awakening, incapable of Unbinding, incapable of attaining the unsurpassed safety from bondage. A person ardent & compunctious is capable of self-awakening, capable of Unbinding, capable of attaining the unsurpassed safety from bondage.”

(verse)


♦ “anātāpī anottāpī,	With no ardency, no
kusīto hīnavīriyo.	compunction,
♦ yo thīnamiddhabahulo,	lazy, with low persistence,
ahirīko anādaro.	full of sloth & drowsiness,
♦ abhabbo tādiso bhikkhu,	shameless, without respect:
phuṭṭhuṃ sambodhimuttamaṃ.	he’s incapable,
♦ “yo ca satimā nipako jhāyī,	a monk like this,
ātāpī ottāpī ca appamatto.	of touching superlative
♦ saṃyojanaṃ jātijarāya chetvā,	self-awakening.
idheva sambodhimanuttaraṃ phuse”ti.	But whoever is mindful, masterful,
♦ ayampi attho vutto bhagavatā,	absorbed in jhāna,
iti me sutanti. sattamaṃ.	ardent, concerned, & heedful,
	cutting the fetter of birth & aging,
	touches right here
	a self-awakening un-
	surpassed.

KN Iti 35 paṭhama-nakuhana

♦ 8. paṭhama-nakuhana-suttaṃ (KN 4.35)

♦ 35. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§35. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthañceva pahānatthañcā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, this holy life is lived, not for the sake of deceiving people, not for the sake of inveigling people, not for the sake of the rewards of gain, offerings, & tribute, nor with the thought, ‘Thus may people know me.’ This holy life is lived for the sake of restraint & abandoning.”

(verse)


♦ “saṃvaratthaṃ pahānatthaṃ,	For the sake of restraint,
brahmacariyaṃ anītihaṃ.	for the sake of abandoning,
♦ adesayi so bhagavā,	he, the Blessed One, taught
nibbānogadhagāminaṃ.	a holy life not handed down,1
♦ “esa maggo mahattehi VAR,	coming ashore
anuyāto mahesibhi VAR .	in Unbinding.
♦ ye ye taṃ paṭipajjanti,	This path is pursued
yathā buddhena desitaṃ.	by those great in purpose,
♦ dukkhassantaṃ karissanti,	great seers.
satthusāsanakārino”ti.	Those who follow it,
♦ ayampi attho vutto bhagavatā,	as taught by the One Awakened,
iti me sutanti. aṭṭhamaṃ.	heeding the Teacher’s message,
	will put an end
	to suffering & stress.
	Note
	1. “Not handed down”: not derived from an ancient tradition, and not dependent on ancient tradition for its authority.
	This itivuttaka is nearly identical with AN 4:25.

KN Iti 36 dutiya-nakuhana

♦ 9. dutiya-nakuhana-suttaṃ (KN 4.36)

♦ 36. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§36. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati abhiññatthañceva pariññatthañcā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, this holy life is lived, not for the sake of deceiving people, not for the sake of inveigling people, not for the sake of the rewards of gain, offerings, & tribute, nor with the thought, ‘Thus may people know me.’ This holy life is lived for the sake of direct knowledge1 & full comprehension.”

(verse)


♦ “abhiññatthaṃ pariññatthaṃ,	For the sake of direct knowledge & full
brahmacariyaṃ anītihaṃ.	comprehension,
♦ adesayi so bhagavā,	he, the Blessed One, taught
nibbānogadhagāminaṃ.	a holy life not handed down,
♦ “esa maggo mahattehi,	coming ashore
anuyāto mahesibhi.	in Unbinding.
♦ ye ye taṃ paṭipajjanti,	This path is pursued
yathā buddhena desitaṃ.	by those great in purpose,
♦ dukkhassantaṃ karissanti,	great seers.
satthusāsanakārino”ti.	Those who follow it,
♦ ayampi attho vutto bhagavatā,	as taught by the One Awakened,
iti me sutanti. navamaṃ.	heeding the Teacher’s message,
	will put an end
	to suffering & stress.
	Note

	1. Direct knowledge = abhiññā. The Canon lists six types of abhiññā: psychic powers, clairaudience, the ability to read the minds of others, recollection of past lives, clairvoyance, and–most important of all–knowledge of the ending of the mental effluents.

KN Iti 37 somanassa

♦ 10. somanassa-suttaṃ (KN 4.37)

♦ 37. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§37. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa VAR āraddhā hoti āsavānaṃ khayāya. katamehi dvīhi? saṃvejanīyesu ṭhānesu saṃvejanena, saṃviggassa ca yoniso padhānena. imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Endowed with two things, monks, a monk lives full of ease in the here-&-now and is appropriately aroused for the ending of the effluents. Which two? A sense of urgency toward things that should inspire urgency1 and, feeling urgency, appropriate exertion. Endowed with two things, a monk lives full of ease in the here-&-now and is appropriately aroused for the ending of the effluents.”

(verse)


♦ “saṃvejanīyaṭṭhānesu VAR,	Feeling urgency right here
saṃvijjetheva paṇḍito.	toward what should inspire urgency,
♦ ātāpī nipako bhikkhu,	the wise,
paññāya samavekkhiya.	masterful,
♦ “evaṃ vihārī ātāpī,	ardent monk
santavutti anuddhato.	should investigate
♦ cetosamathamanuyutto,	with discernment.
khayaṃ dukkhassa pāpuṇe”ti.	One who lives thus ardently,
♦ ayampi attho vutto bhagavatā,	not restlessly, at peace,
iti me sutanti. dasamaṃ.	committed to awareness-tranquility,
	would attain the ending
	of suffering & stress.
	Note

	1. Urgency = saṁvega. Other meanings for this term include awe, shock, dismay, and alienation. In the Pali Canon, this emotion is often accompanied by fear and a sensed need to escape from overwhelming danger. The things that should inspire urgency are the first four of the five reflections listed in AN 5:57: “I am subject to aging, have not gone beyond aging. I am subject to illness, have not gone beyond illness. I am subject to death, have not gone beyond death. I will grow different, separate from all that is dear & appealing to me.” Appropriate exertion is indicated by the fifth reflection: “I am the owner of actions, heir to actions, born of actions, related through actions, and have actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.”


♦ paṭhamo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ dve ca bhikkhū tapanīyā, tapanīyā paratthehi.


♦ ātāpī VAR nakuhanā dve VAR, somanassena te dasāti.
♦ 2. dutiyavaggo

KN Iti 38 vitakka

♦ 1. vitakka-suttaṃ (KN 4.38) n

♦ 38. vuttañhetaṃ bhagavatā,	§38. This was said by the Blessed One,
vuttam-arahatāti me sutaṃ --	said by the Arahant, so I have heard:

♦ “tathāgataṃ, bhikkhave, arahantaṃ sammā-sam-buddhaṃ dve vitakkā bahulaṃ samudācaranti —	“Monks, two trains of thought often occur to the Tathāgata, worthy & rightly self-awakened:
khemo ca vitakko, paviveko ca .	the thought of safety & that of seclusion.
a-byāpajjh-ārāmo, bhikkhave,	“The Tathāgata enjoys non-ill will,
tathāgato a-byāpajjha-rato.	delights in non-ill will.
tamenaṃ, bhikkhave, tathāgataṃ a-byāpajjh-ārāmaṃ	To him–enjoying non-ill will,
a-byāpajjha-rataṃ	delighting in non-ill will–
eseva vitakko bahulaṃ samudācarati —	this thought often occurs:
‘imāyāhaṃ iriyāya na kiñci byābādhemi	‘By this activity I harm no one at all,
tasaṃ vā thāvaraṃ vā’ti.	whether weak or firm.’

♦ “pa-vivek-ārāmo, bhikkhave, tathāgato	“The Tathāgata enjoys seclusion,
pa-viveka-rato.	delights in seclusion.
tamenaṃ, bhikkhave, tathāgataṃ pa-vivek-ārāmaṃ	To him–enjoying seclusion,
Pa-viveka-rataṃ	delighting in seclusion–
eseva vitakko bahulaṃ samudācarati —	this thought often occurs:
‘yaṃ akusalaṃ taṃ pahīnan’ti.	‘Whatever is unskillful is abandoned.’

♦ “tasmātiha, bhikkhave,	“Thus, monks,
tumhepi abyāpajjh-ārāmā viharatha	you too should live enjoying non-ill will,
a-byāpajjha-ratā.	delighting in non-ill will.
tesaṃ vo, bhikkhave, tumhākaṃ	To you–
a-byāpajjh-ārāmānaṃ viharataṃ	enjoying non-ill will,
a-byāpajjha-ratānaṃ	delighting in non-ill will–
eseva vitakko bahulaṃ samudācarissati —	this thought will often occur:
‘imāya mayaṃ iriyāya na kiñci byābādhema	‘By this activity we harm no one at all,
tasaṃ vā thāvaraṃ vā’ti.	whether weak or firm.’

♦ “pa-vivek-ārāmā, bhikkhave,	“You too should live enjoying seclusion,
viharatha pa-viveka-ratā.	delighting in seclusion.
tesaṃ vo, bhikkhave, tumhākaṃ	To you–
pa-vivek-ārāmānaṃ viharataṃ	enjoying seclusion,
pa-viveka-ratānaṃ	delighting in seclusion–
eseva vitakko bahulaṃ samudācarissati —	this thought will often occur:
‘kiṃ akusalaṃ,	‘What is unskillful?
kiṃ appahīnaṃ,	What is not yet abandoned?
kiṃ pajahāmā’”ti.	What are we abandoning?’”

etam-atthaṃ bhagavā avoca.	This-stuff the-blessed-one said.
tatth-etaṃ iti vuccati —	then he said some more -

(verse)

♦ “tathāgataṃ buddham-a-sayha-sāhinaṃ,	To the Tathāgata, awakened, who endured what is hard to endure,
duve vitakkā samudācaranti naṃ.	two thoughts occur:
♦ khemo vitakko paṭhamo udīrito,	safety, the first thought mentioned;
tato viveko dutiyo pakāsito.	seclusion, the second declared.
♦ “tamonudaṃ pāragataṃ mahesiṃ,	The dispeller of darkness, free of effluent, the great seer who has gone beyond,
taṃ pattipattaṃ vasimaṃ an-āsavaṃ.	reached attainment, gained mastery, crossed over the poisons;
♦ visantaraṃ VAR taṇhak-khaye vimuttaṃ,	who’s released in the ending of craving:
taṃ ve muniṃ antima-deha-dhāriṃ.	that sage bears his last body,

♦ mārañ-jahaṃ brūmi jarāya pāraguṃ.	has shaken off Māra, I tell you, has gone beyond aging.
♦ “sele yathā pabbata-muddh-aniṭṭhito,	As one standing on a rocky crag
yathāpi passe janataṃ samantato.	would see the people all around below,
♦ tathūpamaṃ dhamma-mayaṃ sumedho,	so the wise one, with the all-around eye,
pāsādam-āruyha samanta-cakkhu.	having scaled the tower made of Dhamma,

♦ sok-āvatiṇṇaṃ janatam-apet-asoko,	having crossed over sorrow, gazes on those overwhelmed with sorrow,
avekkhati jāti-jar-ābhi-bhūtan”ti.	conquered by aging & death.

♦ ayampi attho vutto bhagavatā, iti me sutanti. paṭhamaṃ.	This was said by the-blessed one, so I heard.

	See also: Dhp 28

KN Iti 39 desanā

♦ 2. desanā-suttaṃ (KN 4.39) n

♦ 39. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§39. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tathāgatassa, bhikkhave, arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. katamā dve? ‘pāpaṃ pāpakato passathā’ti — ayaṃ paṭhamā dhammadesanā; ‘pāpaṃ pāpakato disvā tattha nibbindatha virajjatha vimuccathā’ti — ayaṃ dutiyā dhammadesanā. tathāgatassa, bhikkhave, arahato sammāsambuddhassa imā dve dhammadesanā pariyāyena bhavantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, the Tathāgata–worthy & rightly self-awakened–has two Dhamma discourses given in sequence. Which two? ‘See evil as evil.’ This is the first Dhamma discourse. ‘Having seen evil as evil, become disenchanted there, dispassionate there, released.’ This is the second Dhamma discourse. These are the two Dhamma discourses that the Tathāgata–worthy & rightly self-awakened–has given in sequence.”

(verse)


♦ “tathāgatassa buddhassa,	See the two statements,
sabbabhūtānukampino.	declared in sequence,
♦ pariyāyavacanaṃ passa,	by the Tathāgata,
dve ca dhammā pakāsitā.	awakened, sympathetic
♦ “pāpakaṃ passatha cetaṃ VAR,	to all beings.
tattha cāpi virajjatha.	The first: see evil.
♦ tato virattacittāse,	Be dispassionate there
dukkhassantaṃ karissathā”ti.	toward evil.
♦ ayampi attho vutto bhagavatā,	Then, with a mind dispassionate,
iti me sutanti. dutiyaṃ.	you will make an end
	of suffering & stress.

KN Iti 40

♦ 3. vijjā-suttaṃ (KN 4.40) n

♦ 40. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§40. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā anvadeva ahirikaṃ anottappaṃ; vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā anvadeva hirottappan”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, ignorance1 precedes the arrival of unskillful qualities; lack of shame & lack of compunction2 follow after. Clear knowing precedes the arrival of skillful qualities; shame & compunction follow after.”

(verse)


♦ “yā kācimā duggatiyo,	Any bad destinations
asmiṃ loke paramhi ca.	in this world, in the next,
♦ avijjāmūlikā sabbā,	are rooted in ignorance–all–
icchālobhasamussayā.	accumulations
♦ “yato ca hoti pāpiccho,	of desire & greed.
ahirīko anādaro.	And when a person of evil desires
♦ tato pāpaṃ pasavati,	lacks shame & respect,
apāyaṃ tena gacchati.	evil comes from that,
♦ “tasmā chandañca lobhañca,	and by that he goes
avijjañca virājayaṃ.	to deprivation.
♦ vijjaṃ uppādayaṃ bhikkhu,	So cleansing away
sabbā duggatiyo jahe”ti.	ignorance, desire, & greed,
♦ ayampi attho vutto bhagavatā,	a monk giving rise to clear knowing
iti me sutanti. tatiyaṃ.	would abandon all bad destinations.
	Notes

	1. Ignorance (avijjā) means ignorance of stress, its origination, its cessation, and the way leading to its cessation.
	2. Shame (hiri) means a healthy sense of shame–derived from self-esteem–at the idea of doing evil. Compunction (ottappa) means fear of the consequences of doing evil.

KN Iti 41 paññāparihīna

♦ 4. paññāparihīna-suttaṃ (KN 4.41)

♦ 41. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§41. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. te diṭṭheva dhamme dukkhaṃ viharanti savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	“Monks, those beings are truly deprived who are deprived of noble discernment. They live in stress in the present life–troubled, distressed, & feverish–and at the break-up of the body, after death, a bad destination can be expected.
te VAR, bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. te diṭṭheva dhamme sukhaṃ viharanti avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Those beings are not deprived who are not deprived of noble discernment. They live in ease in the present life–untroubled, undistressed, & not feverish–and at the break-up of the body, after death, a good destination can be expected.

(verse)


♦ “paññāya parihānena,	Look at the world
passa lokaṃ sadevakaṃ.	–including its heavenly beings:
♦ niviṭṭhaṃ nāmarūpasmiṃ,	deprived of discernment,
idaṃ saccanti maññati.	making an abode in name-&-form,
♦ “paññā hi seṭṭhā lokasmiṃ,	it conceives that ‘This is the truth.’
yāyaṃ nibbedhagāminī.	The best discernment in the world
♦ yāya sammā pajānāti,	is what leads
jātibhavaparikkhayaṃ.	to penetration,
♦ “tesaṃ devā manussā ca,	for it rightly discerns
sambuddhānaṃ satīmataṃ.	the total ending of birth & becoming.
♦ pihayanti hāsapaññānaṃ VAR,	Human & heavenly beings
sarīrantimadhārinan”ti.	hold them dear:
♦ ayampi attho vutto bhagavatā,	those who are
iti me sutanti. catutthaṃ.	self-awakened,
	mindful,
	bearing their last bodies
	with joyful discernment.

KN Iti 42

♦ 5. sukkadhamma-suttaṃ (KN 4.42)

♦ 42. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§42. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. katame dve? hirī VAR ca, ottappañca. ime ce, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. sambhedaṃ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā VAR . yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, these two bright qualities safeguard the world. Which two? Shame & compunction. If these two bright qualities did not safeguard the world, there would be no discerning of “mother,” “aunt,” “uncle’s wife,” “teacher’s wife,” or “wife of those deserving respect.” The world would fall into promiscuity, like rams with goats, roosters with pigs, or dogs with jackals. But because these two bright qualities do safeguard the world, there is the discerning of “mother,” “aunt,” “uncle’s wife,” “teacher’s wife,” & “wife of those deserving respect.”

(verse)


♦ “yesaṃ ce hiriottappaṃ,	Those in whom
sabbadā ca na vijjati.	shame & compunction
♦ vokkantā sukkamūlā te,	are not always found
jātimaraṇagāmino.	have strayed
♦ “yesañca hiriottappaṃ,	from the bright root,
sadā sammā upaṭṭhitā.	are headed
♦ virūḷhabrahmacariyā te,	to birth & death.
santo khīṇapunabbhavā”ti.	But those in whom
♦ ayampi attho vutto bhagavatā,	shame & compunction
iti me sutanti. pañcamaṃ.	always are rightly established,
	who are mature in the holy life:
	they are calm,
	their further becoming
	ended.

KN Iti 43

♦ 6. ajāta-suttaṃ (KN 4.43)

♦ 43. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§43. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. no cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“There is, monks, an unborn1–unbecome–unmade–unfabricated. If there were not that unborn–unbecome–unmade–unfabricated, there would not be the case that escape from the born–become–made–fabricated would be discerned. But precisely because there is an unborn–unbecome–unmade–unfabricated, escape from the born–become–made–fabricated is thus discerned.”

(verse)


♦ “jātaṃ bhūtaṃ samuppannaṃ,	The born, become, produced,
kataṃ saṅkhatamaddhuvaṃ.	made, fabricated, impermanent,
♦ jarāmaraṇasaṅghāṭaṃ,	fabricated of aging & death,
roganīḷaṃ VAR pabhaṅguraṃ VAR .	a nest of illnesses, perishing,
♦ “āhāranettippabhavaṃ,	come-into-being through nourishment
nālaṃ tadabhinandituṃ.	and the guide [that is craving]–
♦ tassa nissaraṇaṃ santaṃ,	is unfit for delight.
atakkāvacaraṃ dhuvaṃ.	The escape from that
♦ “ajātaṃ asamuppannaṃ,	is
asokaṃ virajaṃ padaṃ.	peaceful, permanent,
♦ nirodho dukkhadhammānaṃ,	a sphere beyond conjecture,
saṅkhārūpasamo sukho”ti.	unborn, unproduced,
♦ ayampi attho vutto bhagavatā,	the sorrowless, stainless state,
iti me sutanti. chaṭṭhaṃ.	the cessation of stressful qualities,
	stilling-of-fabrications bliss.
	Note

	1. Some scholars have argued that the term “unborn” cannot be used to distinguish Unbinding from transmigration, as there are discourses (such as SN 15:3) stating that transmigration itself has no beginning point, implying that it too is unborn. Thus they argue that in this passage the term ajātaṁ, although a past participle, should be translated as, “without birth.” However, this argument is based on two questionable premises. First, it assumes that Unbinding is here being contrasted with transmigration, even though the passage simply contrasts it with the fabricated. Secondly, even assuming that the phrase “the born—the become,” etc., is a reference to transmigration, the scholars’ argument is based on a misreading of SN 15:3. There, transmigration is said to have an “inconceivable” or “undiscoverable” beginning point. This is very different from saying that it is unborn. If transmigration were unborn, it would be unfabricated (see AN 3:47), which is obviously not the case. Thus, in translating this term to describe Unbinding, I have maintained the straight grammatical reading, “unborn.”

KN Iti 44

♦ 7. nibbānadhātu-suttaṃ (KN 4.44)

♦ 44. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§44. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dvemā, bhikkhave, nibbānadhātuyo. katame dve? saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātu.	“Monks, there are these two forms of the Unbinding property. Which two? The Unbinding property with fuel remaining, & the Unbinding property with no fuel remaining.

♦ “katamā ca, bhikkhave, saupādisesā nibbānadhātu? idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. tassa tiṭṭhanteva pañcindriyāni yesaṃ avighātattā VAR manāpāmanāpaṃ paccanubhoti, sukhadukkhaṃ paṭisaṃvedeti . tassa yo rāgakkhayo, dosakkhayo, mohakkhayo — ayaṃ vuccati, bhikkhave, saupādisesā nibbānadhātu.	“And what is the Unbinding property with fuel remaining? There is the case where a monk is an Arahant whose effluents have ended, who has reached fulfillment, finished the task, laid down the burden, attained the true goal, destroyed the fetter of becoming, and is released through right gnosis. His five sense faculties still remain and, owing to their being intact, he experiences the pleasing & the displeasing, and is sensitive to pleasure & pain. His ending of passion, aversion, & delusion is termed the Unbinding property with fuel remaining.1

♦ “katamā ca, bhikkhave, anupādisesā nibbānadhātu? idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti VAR . ayaṃ vuccati, bhikkhave, anupādisesā nibbānadhātu. imā kho, bhikkhave, dve nibbānadhātuyo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“And what is the Unbinding property with no fuel remaining? There is the case where a monk is an Arahant whose effluents have ended, who has reached fulfillment, finished the task, laid down the burden, attained the true goal, destroyed the fetter of becoming, and is released through right gnosis. For him, all that is sensed, being unrelished, will grow cold right here. This is termed the Unbinding property with no fuel remaining.”1

(verse)


♦ “duve imā cakkhumatā pakāsitā,	These two
nibbānadhātū anissitena tādinā.	proclaimed
♦ ekā hi dhātu idha diṭṭhadhammikā,	by the one with vision,
saupādisesā bhavanettisaṅkhayā.	Unbinding properties
♦ anupādisesā pana samparāyikā,	the one independent,
yamhi nirujjhanti bhavāni sabbaso.	the one who is Such:2
♦ “ye etadaññāya padaṃ asaṅkhataṃ,	one property, here in this life,
vimuttacittā bhavanettisaṅkhayā.	with fuel remaining
♦ te dhammasārādhigamā khaye ratā,	from the destruction of [craving],
pahaṃsu te sabbabhavāni tādino”ti.	the guide to becoming,
♦ ayampi attho vutto bhagavatā,	and that with no fuel remaining,
iti me sutanti. sattamaṃ.	after this life,
	in which all becoming
	totally ceases.
	Those who know
	this unfabricated state,
	their minds released
	through the destruction of [craving],
	the guide to becoming,
	they, attaining the Dhamma’s core,
	delighting in ending,3
	have abandoned all becoming:
	they, the Such.
	Notes

	1. With fuel remaining (sa-upādisesa) and with no fuel remaining (anupādisesa): The analogy here is to a fire. In the first case, the flames are out, but the embers are still glowing. In the second, the fire is so thoroughly out that the embers have grown cold. The “fuel” here is the five aggregates (see the Glossary). While the Arahant is still alive, he/she still experiences the five aggregates, but they do not burn with the fires of passion, aversion, or delusion. When the Arahant passes away, there is no longer any experience of aggregates here or anywhere else. For a discussion of this point, see The Mind Like Fire Unbound, pp. 21-37.
	2. Such (tādin): An adjective to describe one who has attained the goal. It indicates that the person’s state is undefinable and not subject to change or influence of any sort.
	3. Following the reading in the Burmese and PTS editions: dhamma-sārādigamā khaye ratā. The Thai edition reads, dhamma-sārādigamakkhaye ratā–delighting in the ending of the attaining of the Dhamma’s core–which doesn’t make sense.
	See also: MN 140

KN Iti 45

♦ 8. paṭisallāna-suttaṃ (KN 4.45) n

♦ 45. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§45. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “paṭisallānārāmā VAR, bhikkhave, viharatha paṭisallānaratā, ajjhattaṃ cetosamathamanuyuttā, anirākatajjhānā, vipassanāya samannāgatā, brūhetā suññāgārānaṃ . paṭisallānārāmānaṃ, bhikkhave, viharataṃ paṭisallānaratānaṃ ajjhattaṃ cetosamathamanuyuttānaṃ anirākatamajjhānānaṃ vipassanāya samannāgatānaṃ brūhetānaṃ suññāgārānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ — diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, live enjoying aloofness, delighting in aloofness, inwardly committed to awareness-tranquility, not neglecting jhāna, endowed with clear-seeing insight, and frequenting empty buildings. As you live enjoying aloofness, delighting in aloofness, inwardly committed to awareness-tranquility, not neglecting jhāna, endowed with clear-seeing insight, and frequenting empty buildings, then one of two fruits can be expected: either gnosis right in the here-&-now, or–if there be any remnant of clinging-sustenance–non-return.”

(verse)


♦ “ye santacittā nipakā,	Those with calm minds–
satimanto ca VAR jhāyino.	masterful,
♦ sammā dhammaṃ vipassanti,	mindful,
kāmesu anapekkhino.	absorbed in jhāna–
♦ “appamādaratā santā,	clearly see Dhamma rightly,
pamāde bhayadassino.	not intent on sensual pleasures.
♦ abhabbā parihānāya,	Delighting in heedfulness,
nibbānasseva santike”ti.	calm,
♦ ayampi attho vutto bhagavatā,	seeing danger in heedlessness, they
iti me sutanti. aṭṭhamaṃ.	–incapable of falling away–
	are right in the presence of Unbinding.

KN Iti 46

♦ 9. sikkhānisaṃsa-suttaṃ (KN 4.46) n

♦ 46. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§46. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “sikkhānisaṃsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. sikkhānisaṃsānaṃ, bhikkhave, viharataṃ paññuttarānaṃ vimuttisārānaṃ satādhipateyyānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ — diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, live with the trainings [in heightened virtue, heightened mind, & heightened discernment] as your reward, with discernment uppermost, release the essence, & mindfulness the governing principle. As you live with the trainings as your reward, with discernment uppermost, release the essence, & mindfulness the governing principle, then one of two fruits can be expected: either gnosis right in the here-&-now, or–if there be any remnant of clinging-sustenance–non-return.”

(verse)


♦ “paripuṇṇasikkhaṃ VAR apahānadhammaṃ,	Complete in the training,
paññuttaraṃ jātikhayantadassiṃ.	not subject to falling away,1
♦ taṃ ve muniṃ antimadehadhāriṃ,	one with discernment
mārañjahaṃ brūmi jarāya pāraguṃ.	uppermost,
♦ “tasmā sadā jhānaratā samāhitā,	seeing the stopping, the ending of birth:
ātāpino jātikhayantadassino.	that sage
♦ māraṃ sasenaṃ abhibhuyya bhikkhavo,	bears his last body,
bhavatha jātimaraṇassa pāragā”ti.	has shaken off Māra, I tell you,
♦ ayampi attho vutto bhagavatā,	has gone beyond aging.
iti me sutanti. navamaṃ.	So, always
	delighting in jhāna,
	centered,
	ardent,
	seeing the stopping, the ending of birth,
	conquering Māra, along with his armies,2
	monks,
	be gone-beyond aging & death.
	Notes

	1. Following the reading found in one of the Sri Lankan editions: aparihāna-dhammaṁ. The Thai, Burmese, and another Sri Lankan edition read: apahāna-dhammaṁ, “not subject to abandoning,” which fits the meter better, but not the sense of the verse. The Commentary interprets the more common reading as meaning “not subject to falling away,” but it doesn’t explain how this can be so.
	2. Sn 3:2 identifies Māra’s armies as: sensual passions; discontent; hunger & thirst; craving; sloth & torpor; terror; uncertainty; hypocrisy & stubbornness; gains, offerings, fame, & status; and the attitude that praises self while disparaging others.
	See also: AN 4:245; AN 10:58

KN Iti 47

♦ 10. jāgariya-suttaṃ (KN 4.47)

♦ 47. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§47. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “jāgaro cassa, bhikkhave, bhikkhu vihareyya sato sampajāno samāhito pamudito vippasanno ca tattha kālavipassī ca kusalesu dhammesu. jāgarassa, bhikkhave, bhikkhuno viharato satassa sampajānassa samāhitassa pamuditassa vippasannassa tattha kālavipassino kusalesu dhammesu dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ — diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, a monk should be wakeful: mindful, alert, centered, sensitive, clear, & calm. And there he should, at the appropriate times, see clearly into skillful mental qualities. For a monk who is wakeful–mindful, alert, centered, sensitive, clear, & calm, seeing clearly, at the appropriate times, into skillful mental qualities–one of two fruits can be expected: either gnosis right in the here-&-now, or–if there be any remnant of clinging-sustenance–non-return.”

(verse)


♦ “jāgarantā suṇāthetaṃ,	Those who are wakeful, listen to this!
ye suttā te pabujjhatha.	Those who are sleeping, wake up!
♦ suttā jāgaritaṃ seyyo,	Wakefulness is better than sleep.
natthi jāgarato bhayaṃ.	For those who are wakeful,
♦ “yo jāgaro ca satimā sampajāno,	there’s no danger, no fear.
samāhito mudito vippasanno ca.	Whoever is wakeful,
♦ kālena so sammā dhammaṃ parivīmaṃsamāno,	mindful, alert,
ekodibhūto vihane tamaṃ so.	centered, sensitive,
♦ “tasmā have jāgariyaṃ bhajetha,	calm, & clear,
ātāpī bhikkhu nipako jhānalābhī.	rightly exploring the Dhamma
♦ saṃyojanaṃ jātijarāya chetvā,	at appropriate times,
idheva sambodhimanuttaraṃ phuse”ti.	he–on becoming unified–
♦ ayampi attho vutto bhagavatā,	could shatter the darkness.
iti me sutanti. dasamaṃ.	So be devoted to wakefulness.
	The ardent monk
	–masterful, acquiring jhāna,
	cutting the fetter of birth & aging–
	touches right here
	a self-awakening un-
	surpassed.
	See also: AN 4:37; Sn 2:10

KN Iti 48

♦ 11. āpāyika-suttaṃ (KN 4.48) n

♦ 48. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§48. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dveme, bhikkhave, āpāyikā nerayikā idamappahāya. katame dve? yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, these two are doomed to deprivation, to hell, for not abandoning their conduct. Which two? One who, not living the celibate life, pretends to be one who lives the celibate life; and one who groundlessly accuses one who lives the celibate life perfectly & purely of uncelibate behavior. These are the two who are doomed to deprivation, to hell, for not abandoning their conduct.”

(verse)


♦ “abhūtavādī nirayaṃ upeti,	He goes to hell,
yo vāpi katvā na karomi cāha.	the one who asserts
♦ ubhopi te pecca samā bhavanti,	what didn’t take place,
nihīnakammā manujā parattha.	as does the one
♦ “kāsāvakaṇṭhā bahavo,	who, having done,
pāpadhammā asaññatā.	says, ‘I didn’t.’
♦ pāpā pāpehi kammehi,	Both–low-acting people–
nirayaṃ te upapajjare.	there become equal:
♦ “seyyo ayoguḷo bhutto,	after death, in the world beyond.
tatto aggisikhūpamo.	An ochre robe tied ’round their necks,
♦ yañce bhuñjeyya dussīlo,	many with evil qualities
raṭṭhapiṇḍamasaññato”ti.	–unrestrained, evil–
♦ ayampi attho vutto bhagavatā,	rearise, because of their evil acts,
iti me sutanti. ekādasamaṃ.	in hell.
	Better to eat an iron ball
	–glowing, aflame–
	than that, unprincipled &
	unrestrained,
	you should eat the alms of the country.1
	Note

	1. These verses = Dhp 306—308.

KN Iti 49

♦ 12. diṭṭhigata-suttaṃ (KN 4.49)

♦ 49. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§49. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti.	“Overcome by two viewpoints, monks, some human & divine beings adhere, other human & divine beings slip right past, while those with vision see.

♦ “kathañca, bhikkhave, olīyanti eke? bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. evaṃ kho, bhikkhave, olīyanti eke.	“And how do some adhere? Human & divine beings enjoy becoming, delight in becoming, are satisfied with becoming. When the Dhamma is being taught for the sake of the cessation of becoming, their minds do not take to it, are not calmed by it, do not settle on it or become resolved on it. This is how some adhere.

♦ “kathañca, bhikkhave, atidhāvanti eke? bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti — yato kira, bho, ayaṃ attā VAR kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā; etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. evaṃ kho, bhikkhave, atidhāvanti eke.	“And how do some slip right past? Some, feeling horrified, humiliated, & disgusted with that very becoming, relish non-becoming: ‘When this self, at the break-up of the body, after death, perishes & is destroyed, and does not exist after death, that is peaceful, that is exquisite, that is sufficiency!’ This is how some slip right past.

♦ “kathañca, bhikkhave, cakkhumanto passanti? idha bhikkhu bhūtaṃ bhūtato passati; bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. evaṃ kho, bhikkhave, cakkhumanto passantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“And how do those with vision see? There is the case where a monk sees what’s come to be as what’s come to be. Seeing what’s come to be as what’s come to be, he practices for disenchantment with what’s come to be, dispassion toward what’s come to be, cessation of what’s come to be. This is how those with vision see.”1

(verse)


♦ “ye VAR bhūtaṃ bhūtato disvā,	Those, having seen
bhūtassa ca atikkamaṃ.	what’s come to be
♦ yathābhūte vimuccanti,	as what’s come to be,
bhavataṇhā parikkhayā.	and what’s gone beyond
♦ “sa ve VAR bhūtapariñño,	what’s come to be,
so vītataṇho bhavābhave.	are released in line
♦ bhūtassa vibhavā bhikkhu,	with what’s come to be,
nāgacchati punabbhavan”ti.	through the exhaustion of craving
	for becoming.
	If they’ve comprehended
	what’s come to be,
	and are free from the craving
♦ ayampi attho vutto bhagavatā,	for becoming & non-,
iti me sutanti. dvādasamaṃ.	with the non-becoming
	of what’s come to be,
	monks come
	to no further becoming.

	Note

	1. This discourse illustrates, in a technical fashion, the function of appropriate attention explained in the note to §16. SN 12:15 presents the same point from a different perspective: “This world takes as its object a polarity, that of existence & non-existence. But when one sees the origination of the world [= the six senses and their objects] as it has come to be with right discernment, ‘non-existence’ with reference to the world does not occur to one. When one sees the cessation of the world as it has come to be with right discernment, ‘existence’ with reference to the world does not occur to one. By & large, this world is in bondage to attachments, clingings, & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on ‘my self.’ He has no uncertainty or doubt that mere stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It’s to this extent, Kaccāyana, that there is right view.”
	For a more complete discussion of this topic, see The Paradox of Becoming.
	See also: MN 106; AN 3:76; Sn 4:2; Sn 5:5


♦ dutiyo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ dve indriyā dve tapanīyā, sīlena apare duve.

♦ anottāpī kuhanā dve ca, saṃvejanīyena te dasa.

♦ vitakkā desanā vijjā, paññā dhammena pañcamaṃ.

♦ ajātaṃ dhātusallānaṃ, sikkhā jāgariyena ca.

♦ apāyadiṭṭhiyā ceva VAR, bāvīsati pakāsitāti.

♦ dukanipāto niṭṭhito.

KN Iti 51 dhātu: property: rūpa-dhātu, a-rūpa-dhātu, nirodha


♦ 2. dhātu-suttaṃ (KN 4.51) n
♦ 51. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§51. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tisso imā, bhikkhave, dhātuyo. katamā tisso? rūpadhātu, arūpadhātu, nirodhadhātu — imā kho, bhikkhave, tisso dhātuyo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three properties. Which three? The property of form, the property of formlessness, the property of cessation.1 These are the three properties.”

(verse)


♦ “rūpadhātuṃ VAR pariññāya,	Comprehending the property of form,
arūpesu asaṇṭhitā.	not taking a stance in the formless,
♦ nirodhe ye vimuccanti,	those released in cessation
te janā maccuhāyino.	are people who’ve left death behind.
♦ “kāyena amataṃ dhātuṃ,	Having touched with his body
phusayitvā VAR nirūpadhiṃ.	the deathless
♦ upadhippaṭinissaggaṃ,	property free
sacchikatvā anāsavo.	from acquisitions,
♦ deseti sammāsambuddho,	having realized the relinquishing
asokaṃ virajaṃ padan”ti.	of acquisitions,
♦ ayampi attho vutto bhagavatā,	effluent-free,
iti me sutanti. dutiyaṃ.	the Rightly
	Self-awakened One
	teaches the state
	with
	no sorrow,
	no dust.
	Note
	1. The property of form corresponds to the experience of the form of the body as present in the first four levels of jhāna (see Glossary). The property of formlessness corresponds to the formless experiences based on the fourth level of jhāna: the dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. The property of cessation is the experience of the total cessation of stress.
	See also: §§72-73

KN Iti 53 dutiya-vedanā: second [sutta]-feelings


♦ 4. dutiya-vedanā-suttaṃ (KN 4.53)
♦ 53. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§53. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tisso imā, bhikkhave, vedanā. katamā tisso? sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṃ vuccati, bhikkhave, ‘bhikkhu ariyo sammaddaso acchecchi VAR, taṇhaṃ, vivattayi VAR saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three feelings. Which three? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. A feeling of pleasure should be seen as stressful. A feeling of pain should be seen as an arrow. A feeling of neither pleasure nor pain should be seen as inconstant. When a monk has seen a feeling of pleasure as stressful, a feeling of pain as an arrow, and a feeling of neither pleasure nor pain as inconstant, then he is called a monk who is noble, who has seen rightly, who has cut off craving, destroyed the fetters, and who–from the right breaking-through of conceit–has put an end to suffering & stress.”

(verse)


♦ “yo sukhaṃ dukkhato adda VAR,	Whoever sees
dukkhamaddakkhi sallato.	pleasure as stress,
♦ adukkhamasukhaṃ santaṃ,	sees pain as an arrow,
adakkhi naṃ aniccato.	sees peaceful neither pleasure nor pain
♦ “sa ve sammaddaso bhikkhu,	as inconstant:
yato tattha vimuccati.	he is a monk
♦ abhiññāvosito santo,	who’s seen rightly.
sa ve yogātigo munī”ti.	From that he is there released.
♦ ayampi attho vutto bhagavatā,	A master of direct knowing,
iti me sutanti. catutthaṃ.	at peace,
	he is a sage
	gone beyond bonds.
	See also: MN 44; SN 36:4; SN 36:6

KN Iti 59 māradheyya

♦ 10. māradheyya-suttaṃ (KN 4.59)

♦ 59. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§59. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tīhi, bhikkhave, dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocati. katamehi tīhi? idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti — imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Endowed with three qualities, monks, a monk has passed beyond Māra’s domain and shines like the sun. Which three? There is the case where a monk is endowed with the aggregate of virtue of one beyond training [i.e., an Arahant], the aggregate of concentration of one beyond training, the aggregate of discernment of one beyond training. Endowed with these three qualities a monk has passed beyond Māra’s domain and shines like the sun.”

(verse)


♦ “sīlaṃ samādhi paññā ca,	Virtue, concentration, discernment:
yassa ete subhāvitā.	one in whom these are well-developed,
♦ atikkamma māradheyyaṃ,	passing beyond Māra’s domain,
ādiccova virocatī”ti.	shines
♦ ayampi attho vutto bhagavatā,	like the sun.
iti me sutanti. dasamaṃ.


♦ paṭhamo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ mūladhātu atha vedanā duve, esanā ca duve āsavā duve.

♦ taṇhāto ca atha VAR māradheyyato, vaggamāhu paṭhamanti muttamanti.








♦ 2. dutiyavaggo
♦ 1. puñña-kiriya-vatthu-suttaṃ (KN 4.60)

KN Iti 62 indriya

♦ 3. indriya-suttaṃ (KN 4.62) n

♦ 62. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§62. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tīṇimāni, bhikkhave, indriyāni. katamāni tīṇi? anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ — imāni kho, bhikkhave, tīṇi indriyānī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three faculties. Which three? The faculty of ‘I am about to know what is not yet finally known,’ the faculty of final knowledge, the faculty of one who has finally known.1 These are the three faculties.”

(verse)


♦ “sekhassa sikkhamānassa,	For a learner in training
ujumaggānusārino.	along the straight path:
♦ khayasmiṃ paṭhamaṃ ñāṇaṃ,	first, the knowledge of ending;
tato aññā anantarā.	then, immediately,
♦ “tato aññā vimuttassa,	gnosis;
ñāṇaṃ ve hoti tādino.	then, from the ending
♦ akuppā me vimuttīti,	of the fetter–becoming–
bhavasaṃyojanakkhayā.	there’s the knowledge,
♦ “sa ve VAR indriyasampanno,	the gnosis of one released
santo santipade rato.	who is Such:2
♦ dhāreti antimaṃ dehaṃ,	‘My release is unprovoked.’3
jetvā māraṃ savāhinin”ti.	One consummate in these faculties,
♦ ayampi attho vutto bhagavatā,	peaceful,
iti me sutanti. tatiyaṃ.	delighting in the peaceful state,
	bears his last body,
	having conquered Māra
	along with his mount.
	Notes
	1. According to the Commentary, the first of these faculties corresponds to the first noble attainment, the path to stream-entry; the second, to the next six attainments, ranging from the fruition of stream-entry to the path to Arahantship; and the third, to the highest attainment, the fruition of Arahantship. The prose portion of this itivuttaka is repeated at AN 3:86, and §102.
	2. Such (tādin): see the note to §44.
	3. Akuppā. This term is sometimes translated as “unshakable,” but it literally means, “unprovoked.” The reference is apparently to the theory of dhātu, or properties underlying physical or psychological events in nature. The physical properties according to this theory are four: earth (solidity), liquid, heat, and wind (motion). Three of them–liquid, heat, & wind–are potentially active. When they are aggravated, agitated, or provoked–the Pali term here, pakuppati, is used also on the psychological level, where it means angered or upset–they act as the underlying cause for natural activity. When the provocation ends, the corresponding activity subsides.
	Although §44 lists two nibbāna properties, these two properties are distinctive in that the experience of nibbāna is not caused by their provocation. Because true release is not caused by the provocation of anything–a fact that is known immediately after the experience itself–it is not subject to change.

KN Iti 63 addhā: signs

♦ 4. addhā-suttaṃ (KN 4.63)

♦ 63. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§63. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tayome, bhikkhave, addhā. katame tayo? atīto addhā, anāgato addhā, paccuppanno addhā — ime kho, bhikkhave, tayo addhā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three times. Which three? Past time, future time, present time. These are the three times.”

(verse)


♦ “akkheyyasaññino sattā,	Perceiving in terms of signs, beings
akkheyyasmiṃ patiṭṭhitā.	take a stand on signs.
♦ akkheyyaṃ apariññāya,	Not fully comprehending signs, they
yogamāyanti maccuno.	come into the bonds
♦ “akkheyyañca pariññāya,	of death.
akkhātāraṃ na maññati.	But fully comprehending signs, one
♦ phuṭṭho vimokkho manasā,	doesn’t construe a signifier.
santipadamanuttaraṃ.	Touching liberation with the heart,
♦ “sa ve VAR akkheyyasampanno,	the state of peace unsurpassed,
santo santipade rato.	consummate in terms of signs,
♦ saṅkhāyasevī dhammaṭṭho,	peaceful,
saṅkhyaṃ nopeti vedagū”ti.	delighting in the peaceful state,
♦ ayampi attho vutto bhagavatā,	judicious,
iti me sutanti. catutthaṃ.	an attainer-of-wisdom
	makes use of classifications
	but can’t be classified.1
	Note

	1. At first glance, the verses here do not bear much relationship to the prose introduction. However, if they are viewed in the context of MN 2 (see the note to §16), their relationship becomes clear: the person who applies appropriate attention to the notion of past, present, and future time does not define him or herself in those terms, and so does not cling to any sense of self in those terms. Without clinging, one is liberated from birth and death.

KN Iti 68 paṭhama-rāga: first [sutta] – lust

♦ 9. paṭhama-rāga-suttaṃ (KN 4.68)

♦ 68. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§68. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno — ayaṃ vuccati, bhikkhave, ‘baddho VAR mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo VAR pāpimato’. yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno — ayaṃ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathā kāmakaraṇīyo VAR pāpimato’”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, anyone whose passion is unabandoned, whose aversion is unabandoned, whose delusion is unabandoned is said to have gone over to Māra’s camp, has come under Māra’s power. The Evil One can do with that person as he likes. But anyone whose passion is abandoned, whose aversion is abandoned, whose delusion is abandoned is said not to have gone over to Māra’s camp, has thrown off Māra’s power. With that person, the Evil One cannot do as he likes.”

(verse)


♦ “yassa rāgo ca doso ca,	Anyone
avijjā ca virājitā.	whose passion, aversion, & ignorance
♦ taṃ bhāvitattaññataraṃ,	have faded away,
brahmabhūtaṃ tathāgataṃ.	is said to be
♦ buddhaṃ verabhayātītaṃ,	composed in mind,
āhu sabbappahāyinan”ti.	Brahma-become,
♦ ayampi attho vutto bhagavatā,	awakened, Tathāgata,
iti me sutanti. navamaṃ.	one for whom fear & hostility
	are past,
	one who’s abandoned
	the All.

KN Iti 69 dutiya-rāga: second [sutta] – lust

♦ 10. dutiya-rāga-suttaṃ (KN 4.69)

♦ 69. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§69. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno — ayaṃ vuccati, bhikkhave, na ‘atari VAR samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ’. yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno — ayaṃ vuccati, bhikkhave, ‘atari samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ, tiṇṇo pāraṅgato VAR thale tiṭṭhati brāhmaṇo’”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, anyone–monk or nun–in whom passion is unabandoned, aversion is unabandoned, & delusion is unabandoned, is said not to have crossed the ocean with its waves, breakers, & whirlpools, its seizers & demons.1 Anyone–monk or nun–in whom passion is abandoned, aversion is abandoned, & delusion is abandoned, is said to have crossed the ocean with its waves, breakers, & whirlpools, its seizers & demons. Having crossed over, having reached the far shore, he/she stands on high ground, a brahman.”

(verse)


♦ “yassa rāgo ca doso ca,	One whose passion, aversion, & ignorance
avijjā ca virājitā.	have faded away,
♦ somaṃ samuddaṃ sagahaṃ sarakkhasaṃ,	has crossed over this ocean
saūmibhayaṃ duttaraṃ accatāri.	with its seizers,
♦ “saṅgātigo maccujaho nirūpadhi,	demons,
pahāsi dukkhaṃ apunabbhavāya.	dangerous waves,
♦ atthaṅgato so na pamāṇameti,	so hard to cross.
amohayi maccurājanti brūmī”ti.	Free from acquisitions
♦ ayampi attho vutto bhagavatā,	–bonds surmounted,
iti me sutanti. dasamaṃ.	death abandoned–
	he has abandoned stress
	with no further becoming.
	Having gone to the goal
	he
	is undefined,2
	has outwitted, I tell you,
	the King of Death.
	Notes

	1. See §109.
	2. See §63. For further discussion of the Arahant as undefined, see SN 23:2, SN 22:36, and Skill in Questions, Appendix Four.


♦ dutiyo vaggo niṭṭhito.

♦ tassuddānaṃ —
♦ puññaṃ cakkhu atha indriyāni VAR,
addhā ca caritaṃ duve soci VAR .
♦ muno VAR atha rāgaduve,
puna vaggamāhu dutiyamuttamanti.

♦ 3. tatiyavaggo

KN Iti 70 micchā-diṭṭhika: wrong-viewer

♦ 1. micchā-diṭṭhika-suttaṃ (KN 4.70)

♦ 70. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§70. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	“Monks, I have seen beings who–endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views–at the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell.

♦ “taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.	It is not from having heard this from another contemplative or brahman that I tell you that I have seen beings who–endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views–at the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell.

♦ “diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	It is from having known it myself, seen it myself, realized it myself that I tell you that I have seen beings who–endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views–at the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell.”

(verse)


♦ “micchā manaṃ paṇidhāya,	With mind wrongly directed,
micchā vācañca bhāsiya VAR .	speaking wrong speech,
♦ micchā kammāni katvāna,	doing wrong deeds with the body:
kāyena idha puggalo.	a person here
♦ “appassutāpuññakaro VAR,	of next-to-nothing learning,
appasmiṃ idha jīvite.	a doer of evil
♦ kāyassa bhedā duppañño,	here in this next-to-nothing life,
nirayaṃ sopapajjatī”ti.	at the break-up of the body,
♦ ayampi attho vutto bhagavatā,	undiscerning,
iti me sutanti. paṭhamaṃ.	reappears in hell.

KN Iti 71 sammā-diṭṭhika: right-viewer

♦ 2. sammā-diṭṭhika-suttaṃ (KN 4.71)

♦ 71. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§71. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.	“Monks, I have seen beings who–endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views–at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.

♦ “taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.	It’s not from having heard this from another contemplative or brahman that I tell you that I have seen beings who–endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views–at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.

♦ “diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	It’s from having known it myself, seen it myself, realized it myself that I tell you that I have seen beings who–endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views–at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.”

(verse)


♦ “sammā manaṃ paṇidhāya,	With mind rightly directed,
sammā vācañca bhāsiya VAR .	speaking right speech,
♦ sammā kammāni katvāna,	doing right deeds with the body:
kāyena idha puggalo.	a person here
♦ “bahussuto puññakaro,	of much learning,
appasmiṃ idha jīvite.	a doer of merit
♦ kāyassa bhedā sappañño,	here in this next-to-nothing life,
saggaṃ so upapajjatī”ti.	at the break-up of the body,
♦ ayampi attho vutto bhagavatā,	discerning,
iti me sutanti. dutiyaṃ.	reappears in heaven.

KN Iti 72 nissaraṇiya: escape


♦ 3. nissaraṇiya-suttaṃ (KN 4.72)	§72.

♦ 72. vuttañhetaṃ bhagavatā,	This was said by the Blessed One,
vuttam-arahatāti me sutaṃ --	said by the Arahant, so I have heard:

♦ “tisso imā, bhikkhave, nissaraṇiyā VAR dhātuyo.	“Monks, there are these three properties for escape.
katamā tisso?	Which three?
kāmānam-etaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ,	This is the escape from sensuality: renunciation.1
rūpānam-etaṃ nissaraṇaṃ yadidaṃ āruppaṃ,	This is the escape from form: formlessness.
yaṃ kho pana kiñci bhūtaṃ	And as for whatever has come into being,
saṅkhataṃ paṭiccasamuppannaṃ	is fabricated & dependently co-arisen,
nirodho tassa nissaraṇaṃ —	the escape from that is cessation.
imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.	These are the three properties for escape.”

etamatthaṃ bhagavā avoca.	{that was what the Buddha said}
tatthetaṃ iti vuccati —	{then he said some more}

(verse)


♦ “kāma-nissaraṇaṃ ñatvā,	Knowing the escape from sensuality,
rūpānañca atikkamaṃ.	& the overcoming of forms
♦ sabba-saṅkhāra-samathaṃ,	–ardent always– touching the stilling
phusaṃ ātāpi sabbadā.	of all fabrications:
♦ “sa ve sammaddaso bhikkhu,	he is a monk who’s seen rightly.
yato tattha vimuccati.	From that he is there released.
♦ abhiññā-vosito santo,	A master of direct knowing,
sa ve yogātigo munī”ti.	at peace, he is a sage gone beyond bonds.

♦ ayampi attho vutto bhagavatā,
iti me sutanti. tatiyaṃ.

Note

1. Renunciation here means the first level of jhāna, which is attained when one is secluded from sensual passion and unskillful mental qualities. On formlessness and cessation, see the note to §51. See also AN 5:200.

KN Iti 74 putta: son

♦ 5. putta-suttaṃ (KN 4.74) n

♦ 74. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§74. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tayome, bhikkhave, puttā santo saṃvijjamānā lokasmiṃ. katame tayo? atijāto, anujāto, avajātoti.	“Monks, there are these three types of sons & daughters existing in the world. Which three? One of heightened birth, one of similar birth, one of lowered birth.

♦ “kathañca, bhikkhave, putto atijāto hoti? idha, bhikkhave, puttassa mātāpitaro honti na buddhaṃ saraṇaṃ gatā, na dhammaṃ saraṇaṃ gatā, na saṅghaṃ saraṇaṃ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. putto ca nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. evaṃ kho, bhikkhave, putto atijāto hoti.	“And how is a son or daughter of heightened birth? There is the case where a son or daughter’s parents have not gone to the Buddha for refuge, have not gone to the Dhamma for refuge, have not gone to the Saṅgha for refuge. They do not abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. They are unprincipled & evil by nature. However, their son or daughter has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Saṅgha for refuge. He/she abstains from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. He/she is principled & admirable by nature. This is called a son or daughter of heightened birth.

♦ “kathañca, bhikkhave, putto anujāto hoti? idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. puttopi nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. evaṃ kho, bhikkhave, putto anujāto hoti.	“And how is a son or daughter of similar birth? There is the case where a son or daughter’s parents have gone to the Buddha for refuge, have gone to the Dhamma for refuge, have gone to the Saṅgha for refuge. They abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. They are principled & admirable by nature. Their son or daughter has also gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Saṅgha for refuge. He/she abstains from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. He/she is principled & admirable by nature. This is called a son or daughter of similar birth.

♦ “kathañca, bhikkhave, putto avajāto hoti? idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. putto ca nesaṃ hoti na buddhaṃ saraṇaṃ gato, na dhammaṃ saraṇaṃ gato, na saṅghaṃ saraṇaṃ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. evaṃ kho, bhikkhave, putto avajāto hoti. ime kho, bhikkhave, tayo puttā santo saṃvijjamānā lokasmin”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“And how is a son or daughter of lowered birth? There is the case where a son or daughter’s parents have gone to the Buddha for refuge, have gone to the Dhamma for refuge, have gone to the Saṅgha for refuge. They abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. They are principled & admirable by nature. However, their son or daughter has not gone to the Buddha for refuge, has not gone to the Dhamma for refuge, has not gone to the Saṅgha for refuge. He/she does not abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. He/she is unprincipled & evil by nature. This is called a son or daughter of lowered birth.”

(verse)


♦ “atijātaṃ anujātaṃ,	The wise hope for a child
puttamicchanti paṇḍitā.	of heightened or similar birth,
♦ avajātaṃ na icchanti,	not for one
yo hoti kulagandhano.	of lowered birth,
♦ “ete kho puttā lokasmiṃ,	a destroyer of the family.
ye bhavanti upāsakā.	These children in the world,
♦ saddhā sīlena sampannā,	lay followers
vadaññū vītamaccharā.	–consummate in virtue, conviction;
♦ cando abbhaghanā mutto,	generous, free from stinginess–
parisāsu virocare”ti.	shine forth in any gathering
♦ ayampi attho vutto bhagavatā,	like the moon
iti me sutanti. pañcamaṃ.	when freed from a cloud.

KN Iti 75 avuṭṭhika

♦ 6. avuṭṭhika-suttaṃ (KN 4.75)

♦ 75. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§75. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. katame tayo? avuṭṭhikasamo, padesavassī, sabbatthābhivassī.	“Monks, these three types of persons can be found existing in the world. Which three? One like a cloud without rain, one who rains locally, and one who rains everywhere.

♦ “kathañca, bhikkhave, puggalo avuṭṭhikasamo hoti? idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ VAR annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. evaṃ kho, bhikkhave, puggalo avuṭṭhikasamo hoti.	“And how is a person like a cloud without rain? There is the case where a person is not a giver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, or lights to anyone at all: to contemplatives or brahmans, to any of the miserable, the homeless, or beggars. This is how a person is like a cloud without rain.

♦ “kathañca, bhikkhave, puggalo padesavassī hoti? idha, bhikkhave, ekacco puggalo ekaccānaṃ dātā (hoti) VAR, ekaccānaṃ na dātā hoti samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. evaṃ kho, bhikkhave, puggalo padesavassī hoti.	“And how is a person one who rains locally? There is the case where a person is a giver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, & lights to some contemplatives & brahmans, to some of the miserable, the homeless, & beggars, but not to others. This is how a person is one who rains locally.

♦ “kathañca, bhikkhave, puggalo sabbatthābhivassī hoti? idha, bhikkhave, ekacco puggalo sabbesaṃva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	“And how is a person one who rains everywhere? There is the case where a person gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, & lights to all contemplatives & brahmans, to all of the miserable, the homeless, & beggars. This is how a person is one who rains everywhere.
evaṃ kho, bhikkhave, puggalo sabbatthābhivassī hoti. ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These are the three types of persons who can be found existing in the world.”

(verse)


♦ “na samaṇe na brāhmaṇe,	Not to contemplatives,
na kapaṇaddhikavanibbake.	to brahmans,
♦ laddhāna saṃvibhājeti,	to the miserable,
annaṃ pānañca bhojanaṃ.	nor to the homeless
♦ taṃ ve avuṭṭhikasamoti,	does he share what he’s gained:
āhu naṃ purisādhamaṃ.	food,
♦ “ekaccānaṃ na dadāti,	drinks,
ekaccānaṃ pavecchati.	nourishment.
♦ taṃ ve padesavassīti,	He, that lowest of people,
āhu medhāvino janā.	is called a cloud with no rain.
♦ “subhikkhavāco puriso,	To some he doesn’t give,
sabbabhūtānukampako.	to others he does:
♦ āmodamāno pakireti,	the intelligent call him
detha dethāti bhāsati.	one who rains locally.
♦ “yathāpi megho thanayitvā,	A person responsive to requests,
gajjayitvā pavassati.	sympathetic to all beings,
♦ thalaṃ ninnañca pūreti,	delighting in distributing alms:
abhisandantova VAR vārinā.	“Give to them!
♦ “evameva idhekacco,	Give!”
puggalo hoti tādiso.	he says.
♦ dhammena saṃharitvāna,	As a cloud–resounding, thundering–rains,
uṭṭhānādhigataṃ dhanaṃ.	filling with water, drenching
♦ tappeti annapānena,	the plateaus & gullies:
sammā patte vanibbake”ti.	a person like this
♦ ayampi attho vutto bhagavatā,	is like that.
iti me sutanti. chaṭṭhaṃ.	Having rightly amassed
	wealth attained through initiative,
	he satisfies rightly with food & drink
	those fallen into
	the homeless state.

KN Iti 76 sukha-patthanā: happy-aspirations

♦ 7. sukha-patthanā-suttaṃ (KN 4.76)

♦ 76. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§76. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito. katamāni tīṇi? pasaṃsā me āgacchatūti VAR sīlaṃ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṃ rakkheyya paṇḍito, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti sīlaṃ rakkheyya paṇḍito. imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Aspiring to these three forms of bliss, monks, a wise person should guard his virtue. Which three? [Thinking,] ‘May praise come to me,’ a wise person should guard his virtue. [Thinking,] ‘May wealth come to me,’ a wise person should guard his virtue. [Thinking,] ‘At the break-up of the body, after death, may I reappear in a good destination, a heavenly world,’ a wise person should guard his virtue. Aspiring to these three forms of bliss, a wise person should guard his virtue.”

(verse)


♦ “sīlaṃ rakkheyya medhāvī,	Intelligent,
patthayāno tayo sukhe.	you should guard your virtue,
♦ pasaṃsaṃ vittalābhañca,	aspiring to three forms of bliss:
pecca sagge pamodanaṃ.	praise;
♦ “akarontopi ce pāpaṃ,	the obtaining of wealth;
karontamupasevati.	and, after death, rejoicing
♦ saṅkiyo hoti pāpasmiṃ,	in heaven.
avaṇṇo cassa rūhati.	Even if you do no evil
♦ “yādisaṃ kurute mittaṃ,	but seek out one who does,
yādisaṃ cūpasevati.	you’re suspected of evil.
♦ sa ve tādisako hoti,	Your bad reputation
sahavāso hi VAR tādiso.	grows.
♦ “sevamāno sevamānaṃ,	The sort of person you make a friend,
samphuṭṭho samphusaṃ paraṃ.	the sort you seek out,
♦ saro diddho kalāpaṃva,	that’s the sort you yourself become–
alittamupalimpati.	for your living together is of
♦ upalepabhayā VAR dhīro,	that sort.
neva pāpasakhā siyā.	The one associated with,
♦ “pūtimacchaṃ kusaggena,	the one who associates,
yo naro upanayhati.	the one who’s touched,
♦ kusāpi pūti vāyanti,	the one who touches another
evaṃ bālūpasevanā.	–like an arrow smeared with poison–
♦ “tagarañca palāsena,	contaminates the quiver.
yo naro upanayhati.	So, fearing contamination, the enlightened
♦ pattāpi surabhi vāyanti,	should not be comrades
evaṃ dhīrūpasevanā.	with evil people.
♦ “tasmā pattapuṭasseva VAR,	A man who wraps rotting fish
ñatvā sampākamattano.	in a blade of kusa grass
♦ asante nupaseveyya,	makes the grass smelly:
sante seveyya paṇḍito.	so it is
♦ asanto nirayaṃ nenti,	if you seek out fools.
santo pāpenti suggatin”ti.	But a man who wraps powdered incense
♦ ayampi attho vutto bhagavatā,	in the leaf of a tree
iti me sutanti. sattamaṃ.	makes the leaf fragrant:
	so it is
	if you seek out
	the enlightened.
	So,
	knowing your own outcome
	as like the leaf-wrapper’s,
	you shouldn’t seek out
	those who aren’t good.
	The wise would associate
	with those who are.
	Those who aren’t good
	lead you to hell.
	The good help you reach
	a good destination.
	See also: AN 8:54; AN 9:1; Ud 4:1

KN Iti 78 dhātusosaṃsandana

♦ 9. dhātusosaṃsandana-suttaṃ (KN 4.78)

♦ 78. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§78. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dhātuso, bhikkhave, sattā sattehi saddhiṃ saṃsandanti samenti. hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samenti.	“Monks, it’s in accordance with their properties that beings come together & associate with one another. Beings of low dispositions come together & associate with beings of low dispositions. Beings of admirable dispositions come together & associate with beings of admirable dispositions.

♦ “atītampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandiṃsu samiṃsu. hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu.	In the past, it was in accordance with their properties that beings came together & associated with one another.…

♦ “anāgatampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandissanti samessanti. hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti.	In the future, it will be in accordance with their properties that beings will come together & associate with one another.…

♦ “etarahipi, bhikkhave, paccuppanaṃ addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandanti samenti. hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samentī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	And now at present, it’s in accordance with their properties that beings come together & associate with one another. Beings of low dispositions come together & associate with beings of low dispositions. Beings of admirable dispositions come together & associate with beings of admirable dispositions.”

(verse)


♦ “saṃsaggā vanatho jāto,	The underbrush born
asaṃsaggena chijjati.	of association
♦ parittaṃ dārumāruyha,	is cut away
yathā sīde mahaṇṇave.	by non-association.
♦ “evaṃ kusītamāgamma,	Just as one riding
sādhujīvīpi sīdati.	a small wooden plank
♦ tasmā taṃ parivajjeyya,	would sink
kusītaṃ hīnavīriyaṃ.	in the great sea,
♦ “pavivittehi ariyehi,	so does even one of right living
pahitattehi jhāyibhi.	sink,
♦ niccaṃ āraddhavīriyehi,	associating with the lazy.
paṇḍitehi sahāvase”ti.	So avoid the lazy,
♦ ayampi attho vutto bhagavatā,	those with low persistence.
iti me sutanti. navamaṃ.	Live with the noble ones–
	secluded, resolute, absorbed in jhāna,
	their persistence constantly aroused
	: the wise.
	See also: SN 45:2

KN Iti 79 parihāna

♦ 10. parihāna-suttaṃ (KN 4.79) n

♦ 79. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§79. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tayome, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. katame tayo? idha, bhikkhave, sekho bhikkhu kammārāmo hoti, kammarato, kammārāmatamanuyutto; bhassārāmo hoti, bhassarato, bhassārāmatamanuyutto; niddārāmo hoti, niddārato, niddārāmatamanuyutto. ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“Monks, these three things lead to the falling away of a monk in training. Which three? There is the case where a monk in training enjoys activity,1 delights in activity, is intent on his enjoyment of activity. He enjoys chatter, delights in chatter, is intent on his enjoyment of chatter. He enjoys sleep, delights in sleep, is intent on his enjoyment of sleep. These are the three things that lead to the falling away of a monk in training.

♦ “tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. katame tayo? idha, bhikkhave, sekho bhikkhu na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto; na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto; na niddārāmo hoti, na niddārato, na niddārāmatamanuyutto. ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These three things lead to the non-falling away of a monk in training. Which three? There is the case where a monk in training doesn’t enjoy activity, doesn’t delight in activity, isn’t intent on his enjoyment of activity. He doesn’t enjoy chatter, doesn’t delight in chatter, isn’t intent on his enjoyment of chatter. He doesn’t enjoy sleep, doesn’t delight in sleep, isn’t intent on his enjoyment of sleep. These are the three things that lead to the non-falling away of a monk in training.”

(verse)


♦ “kammārāmo bhassārāmo VAR,	Enjoying activity,
niddārāmo ca uddhato.	delighting in chatter,
♦ abhabbo tādiso bhikkhu,	enjoying sleep,
phuṭṭhuṃ sambodhimuttamaṃ.	& restless:
♦ “tasmā hi appakiccassa,	he’s incapable
appamiddho anuddhato.	–a monk like this–
♦ bhabbo so tādiso bhikkhu,	of touching superlative
phuṭṭhuṃ sambodhimuttaman”ti.	self-awakening.
♦ ayampi attho vutto bhagavatā,	So he should be a man of few duties,
iti me sutanti. dasamaṃ.	of little sloth,
	not restless.
	He’s capable
	–a monk like this–
	of touching superlative
	self-awakening.




	Note

	1. Activity = work of various sorts, such as construction work, robe-making, etc. See SN 7:17 and Thig 13:2.


♦ tatiyo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ dve diṭṭhī nissaraṇaṃ rūpaṃ, putto avuṭṭhikena ca.

♦ sukhā ca bhiduro VAR dhātu, parihānena te dasāti.

♦ 4. catutthavaggo

KN Iti 80 vitakka: thought: abandon thoughts connected to household

♦ 1. vitakka-suttaṃ (KN 4.80) n
♦ 80. vuttañh-etaṃ bhagavatā,	§80. This was said by the Blessed One,
vuttam-arahatāti me sutaṃ —	said by the Arahant, so I have heard:

♦ “tayo-me, bhikkhave, a-kusala-vitakkā.	“Monks, there are these three kinds of unskillful thinking.
katame tayo?	Which three?
Ana-vaññattipaṭi-saṃyutto vitakko,	Thinking concerned with not wanting to be despised;--1--
lābha-sakkāra-silokapaṭi-saṃyutto vitakko,	thinking concerned with gains, offerings, & tribute;
Par-ānuddayatā-paṭi-saṃyutto vitakko.	thinking concerned with an empathy for others.--2--
ime kho, bhikkhave,	There are
tayo a-kusala-vitakkā”ti .	three kinds of unskillful thinking.”

etamatthaṃ bhagavā avoca.	This-stuff the-blessed-one said,
tatthetaṃ iti vuccati —	then he said some more -

(verse)


♦ “ana-vaññatti-saṃyutto,	Fettered to not wanting to be despised;
Lābha-sakkāra-gāravo.	to gains, offerings, respect;
♦ saha-nandī amaccehi,	to delight in companions:
ārā saṃyojanak-khayā.	you’re far from the ending of fetters.
♦ “yo ca putta-pasuṃ hitvā,	But whoever here, having abandoned sons, cattle,
vivāhe saṃharāni ca.	marriage, intimates:
♦ bhabbo so tādiso bhikkhu,	he’s capable –a monk like this–
phuṭṭhuṃ sam-bodhi-muttaman”ti.	of touching superlative self-awakening.

♦ ayampi attho vutto bhagavatā,	(this was spoken (by) the-blessed-one,)
iti me sutanti. paṭhamaṃ.	(thus I heard.)

	Notes

	1. See AN 3:102.
	2. According to the Commentary, this refers to a monk’s tendency to be overly intimate with lay people, overly susceptible to the rises and falls in their fortunes, “happy when they are happy, sad when they are sad, busying himself with their affairs.”
	See also: SN 17:5; SN 17:8; Thig 5:6

KN Iti 81 sakkāra: offerings: almsround in jhāna

♦ 2. sakkāra-suttaṃ (KN 4.81)	(derived from Thanissaro trans.)

♦ 81. vuttañh-etaṃ bhagavatā,	§81. This was said by the Blessed One,
Vuttam-arahatāti me sutaṃ --	said by the Arahant, so I have heard:

♦ “diṭṭhā mayā, bhikkhave,	“Monks, I have seen
sattā sakkārena abhibhūtā,	beings conquered by receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.

♦ “diṭṭhā mayā, bhikkhave,	I have seen
sattā a-sakkārena abhibhūtā,	beings conquered by not receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.

♦ “diṭṭhā mayā, bhikkhave,	I have seen
sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā,	beings conquered both by receiving offerings & by not receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.

(Buddha directly witnessed, not second hand info)

♦ “taṃ kho panāhaṃ, bhikkhave,	“It’s not through having heard it
nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi;	from another contemplative or brahman that I say,
api ca, bhikkhave, yadeva me	“Instead, it’s from having
sāmaṃ ñātaṃ	known it myself,
sāmaṃ diṭṭhaṃ	seen it myself,
sāmaṃ viditaṃ	observed it myself
tamevāhaṃ vadāmi.	that I say,

(repetition of 3 types of offerings)

♦ “diṭṭhā mayā, bhikkhave,	“Monks, I have seen
sattā sakkārena abhibhūtā,	beings conquered by receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.

♦ “diṭṭhā mayā, bhikkhave,	I have seen
sattā a-sakkārena abhibhūtā,	beings conquered by not receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.

♦ “diṭṭhā mayā, bhikkhave,	I have seen
sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā,	beings conquered both by receiving offerings & by not receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.

Etam-atthaṃ bhagavā avoca.	This-stuff the-blessed-one said,
tatthetaṃ iti vuccati —	then he said some more -

(verse)


♦ “yassa sakkariya-mānassa,	when offerings (or respect) [are received],
a-sakkārena c’-ūbhayaṃ.	(when) no-offerings [are received], in-both [cases],
♦ samādhi na vikampati,	Undistractable-lucidity [does] not waver;
appamāda-vihārino .	(he is an) Assiduous-practitioner.
♦ “taṃ jhāyinaṃ sātatikaṃ,	that Jhāna (he is) continually [absorbed in],
sukhumaṃ diṭṭhi-vi-passakaṃ .	subtle (in) view-&-clear-seeing,
♦ upādānak-khay’-ā-rāmaṃ,	Clinging-destroyed;--abundantly-relishing (that),
āhu sap-puriso itī”ti.	(that is) called (a) man-of-integrity.

♦ ayampi attho vutto bhagavatā,	(this was spoken (by) the-blessed-one,)
iti me sutanti.	(thus I heard.)

KN Iti 82 deva-sadda: deva-sound

♦ 3. deva-sadda-suttaṃ (KN 4.82)

♦ 82. vuttañhetaṃ bhagavatā,	§82. This was said by the Blessed One,
vuttamarahatāti me sutaṃ --	said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, devesu deva-saddā niccharanti	“Monks, these three divine sounds sound forth among the devas
samayā samayaṃ upādāya.	on appropriate occasions.
katame tayo?	Which three?

(1. Monastic ordains, declares war on Mara)


yasmiṃ, bhikkhave, samaye ariya-sāvako	(1) on an occasion when a noble-one's-disciple,
kesa-massuṃ ohāretvā	head-hair-&-beard (are) shaven-off,
kāsāyāni vatthāni acchādetvā	yellow cloth robes-are-worn,
agār-asmā an-agāriyaṃ	{from}-home (into) {home}-lessness,
pabbajjāya ceteti,	(to) go-forth [and ordain], (he) makes-up-his-mind.
tasmiṃ samaye VAR devesu	on that occasion (among the) Deities,
deva-saddo niccharati —	divine-sounds (are) emanated:
‘eso ariya-sāvako	‘This noble-one's-disciple,
mārena saddhiṃ saṅgāmāya	to do battle with Māra,
cetetī’ti.	(he) has made up his mind.’
ayaṃ, bhikkhave, paṭhamo devesu devasaddo niccharati	This is the first divine sound that sounds forth among the Deities
samayā samayaṃ upādāya.	on appropriate occasions.

(2. Monastic engaged in full scale war against Mara)


♦ “puna caparaṃ, bhikkhave,	“and furthermore, monks,
yasmiṃ samaye ariya-sāvako	on (an) occasion (a) noble-one's-disciple
sattannaṃ bodhi-pakkhiyānaṃ dhammānaṃ	(by the) seven Buddha-wings (of) Dharma,
bhāvanānuyogam-anu-yutto viharati,	(he) {dwells} continuously-yoked to meditation-development,
tasmiṃ samaye devesu	on that occasion among-Deities,
deva-saddo niccharati —	divine-sounds (are) emanated -
‘eso ariya-sāvako	'this noble-one's-disciple,
mārena saddhiṃ saṅgāmetī’ti.	is doing battle with Mara.'
ayaṃ, bhikkhave, dutiyo devesu devasaddo	this, monks, (is the) second {appropriate occasion}
niccharati samayā samayaṃ upādāya.	among-deities, {when divine-sounds emanate}.

(3. Monastic destroys Mara in battle, destroys asinine-inclinations)


♦ “puna caparaṃ, bhikkhave, yasmiṃ samaye ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, tasmiṃ samaye devesu devasaddo niccharati — ‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṃ abhivijiya ajjhāvasatī’ti. ayaṃ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṃ upādāya.	“When a disciple of the noble ones, through the ending of effluents, dwells in the effluent-free awareness-release & discernment-release, directly knowing & realizing it for himself right in the here-&-now, on that occasion the divine sound sounds forth among the devas: ‘This disciple of the noble ones has won the battle. Having been in the front lines of the battle, he now dwells victorious.’ This is the third divine sound that sounds forth among the devas on appropriate occasions.
ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṃ upādāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These are the three divine sounds that sound forth among the devas on appropriate occasions.”

(verse)


♦ “disvā vijita-saṅgāmaṃ,	Seeing (he’s) victorious (in) battle
Sammā-sam-buddha-sāvakaṃ.	(the) righteous Buddha’s disciple
♦ devatāpi namassanti,	{even the}-Deities pay-homage,
mahantaṃ vītasāradaṃ.	to this great one, thoroughly mature.
♦ “namo te puris’-ājañña,	“Homage (to) you, O {thoroughbred}-man–
yo tvaṃ duj-jayam-ajjhabhū.	you who have won the hard victory,
♦ jetvāna maccuno senaṃ,	defeating Death’s army,
vimokkhena an-āvaraṃ.	emancipation un-obstructed.
♦ “iti hetaṃ namassanti,	Thus they pay homage,
devatā patta-mānasaṃ.	(the) Deities, (to one who has) attained-(the)-heart’s [goal],
♦ tañhi tassa na passanti,	in him they don’t see, (2)
yena maccu-vasaṃ vaje”ti.	how Death’s-authority could-bring-him-under.

♦ ayampi attho vutto bhagavatā, iti me sutanti. tatiyaṃ.
	Notes

	1. The wings to awakening are the four establishings of mindfulness, the four right exertions, the four bases for power, the five faculties, the five strengths, the seven factors for awakening, and the noble eightfold path.
	2. Reading na passanti with the Sri Lankan edition. The Thai edition reads, namassanti, “they pay homage,” which makes no sense.

KN Iti 83 pañca-pubba-nimitta: five-previous-signs

♦ 4. pañca-pubba-nimitta-suttaṃ (KN 4.83)

♦ 83. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§83. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti — mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṃ okkamati, sake devo devāsane nābhiramatīti. tamenaṃ, bhikkhave, devā ‘cavanadhammo ayaṃ devaputto’ti iti viditvā tīhi vācāhi anumodenti VAR — ‘ito, bho, sugatiṃ gaccha, sugatiṃ gantvā suladdhalābhaṃ labha, suladdhalābhaṃ labhitvā suppatiṭṭhito bhavāhī’”ti.	“Monks, when a deva is about to pass away from the company of devas, five omens appear: his garlands wither, his clothes get soiled, sweat comes out of his armpits, a dullness descends on his body, he no longer delights in his own deva-seat. The devas, knowing from this that ‘This deva-son is about to pass away,’ encourage him with three sayings: ‘Go from here, honorable sir, to a good destination. Having gone to a good destination, gain the gain that is good to gain. Having gained the gain that is good to gain, become well-established.’”

♦ evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca — “kinnu kho, bhante, devānaṃ sugatigamanasaṅkhātaṃ; kiñca, bhante, devānaṃ suladdhalābhasaṅkhātaṃ; kiṃ pana, bhante, devānaṃ suppatiṭṭhitasaṅkhātan”ti?	When this was said, a certain monk said to the Blessed One, “What, lord, is the devas’ reckoning of going to a good destination? What is their reckoning of the gain that is good to gain? What is their reckoning of becoming well-established?”

♦ “manussattaṃ kho, bhikkhu VAR, devānaṃ sugatigamanasaṅkhātaṃ; yaṃ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ paṭilabhati. idaṃ kho, bhikkhu VAR, devānaṃ suladdhalābhasaṅkhātaṃ; sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. idaṃ kho, bhikkhu VAR, devānaṃ suppatiṭṭhitasaṅkhātan”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“The human state, monks,1 is the devas’ reckoning of going to a good destination. Having become a human being, acquiring conviction in the Dhamma-&-Vinaya taught by the Tathāgata: this is the devas’ reckoning of the gain that is good to gain. When that conviction is settled within one–rooted, established, & strong, not to be destroyed by any brahman or contemplative; deva, Māra, or Brahma; or anyone else in the world: this is the devas’ reckoning of becoming well-established.”

(verse)


♦ “yadā devo devakāyā,	When a deva passes away
cavati āyusaṅkhayā.	from the company of devas
♦ tayo saddā niccharanti,	through his life-span’s ending,
devānaṃ anumodataṃ.	three sounds sound forth
♦ “‘ito bho sugatiṃ gaccha,	–the devas’ encouragement.
manussānaṃ sahabyataṃ.	‘Go from here,
♦ manussabhūto saddhamme,	honorable sir,
labha saddhaṃ anuttaraṃ.	to a good destination,
♦ “‘sā te saddhā niviṭṭhassa,	to companionship
mūlajātā patiṭṭhitā.	with human beings.
♦ yāvajīvaṃ asaṃhīrā,	On becoming a human being,
saddhamme suppavedite.	acquire a conviction
♦ “‘kāyaduccaritaṃ hitvā,	unsurpassed
vacīduccaritāni ca.	in True Dhamma.
♦ manoduccaritaṃ hitvā,	That conviction of yours
yañcaññaṃ dosasañhitaṃ.	in True Dhamma, well-taught,
♦ “‘kāyena kusalaṃ katvā,	should be
vācāya kusalaṃ bahuṃ.	settled,
♦ manasā kusalaṃ katvā,	rooted,
appamāṇaṃ nirūpadhiṃ.	established,
♦ “‘tato opadhikaṃ puññaṃ,	–undestroyed
katvā dānena taṃ bahuṃ.	as long as you live.
♦ aññepi macce saddhamme,	Having abandoned
brahmacariye nivesaya’ VAR .	bodily misconduct,
♦ “imāya anukampāya,	verbal misconduct,
devā devaṃ yadā vidū.	mental misconduct,
♦ cavantaṃ anumodenti,	and whatever else is flawed;
ehi deva punappunan”ti.	having done with the body what’s skillful,
♦ ayampi attho vutto bhagavatā,	and much that is skillful with speech,
iti me sutanti. catutthaṃ.	having done what’s skillful
	with a heart without limit,
	with no acquisitions,
	then–having made much of the merit
	that’s a ground for spontaneously arising [in heaven]
	through giving–
	establish other mortals
	in
	True Dhamma &
	the holy life.’
	With this sympathy, the devas–
	when they know a deva is passing away–
	encourage him:
	‘Come back, deva,
	again & again.’
	Note
	1. Reading bhikkhave with the Thai edition. The Burmese and Sri Lankan editions read bhikkhu, “monk.”

KN Iti 84 bahujanahita

♦ 5. bahujanahita-suttaṃ (KN 4.84)

♦ 84. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§84. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. katame tayo?	“Monks, these three persons, appearing in the world, appear for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine. Which three?
idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. ayaṃ, bhikkhave, paṭhamo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“There is the case where a Tathāgata appears in the world, worthy & rightly self-awakened, consummate in clear knowing & conduct, well-gone, an expert with regard to the cosmos, unsurpassed trainer of tamable people, teacher of beings human & divine, awakened, blessed. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. This is the first person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine.

♦ “puna caparaṃ, bhikkhave, tasseva satthu VAR sāvako arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. ayaṃ, bhikkhave, dutiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“Furthermore, there is the disciple of that Teacher who is a worthy one, his effluents ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. This is the second person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine.

♦ “puna caparaṃ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno. sopi VAR dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. ayaṃ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“Furthermore, there is the disciple of that Teacher is one who follows the practice for one in training,1 erudite, having entered into [good] habits & practices. He, too, teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. This is the third person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine.
ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These are the three persons who, appearing in the world, appear for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine.”

(verse)


♦ “satthā hi loke paṭhamo mahesi,	The Teacher,
tassanvayo sāvako bhāvitatto.	Great Seer,
♦ athāparo pāṭipadopi sekho,	is first in the world;
bahussuto sīlavatūpapanno.	following him, the disciple
♦ “ete tayo devamanussaseṭṭhā,	with mind composed;
pabhaṅkarā dhammamudīrayantā.	and then the erudite one
♦ apāpuranti VAR amatassa dvāraṃ,	who follows the practice for one in training,
yogā pamocenti VAR hujjanaṃ te.	having entered into good habits,
♦ “ye satthavāhena anuttarena,	practices.
sudesitaṃ maggamanukkamanti VAR .	These three, chief
♦ idheva dukkhassa karonti antaṃ,	among beings divine & human,
ye appamattā sugatassa sāsane”ti.	giving light, proclaiming the Dhamma,
♦ ayampi attho vutto bhagavatā,	throw open the door to the Deathless,
iti me sutanti. pañcamaṃ.	release many from bondage.
	Those who follow the path,
	well-taught by the Caravan Leader
	unsurpassed,
	will put an end to stress
	right here–
	those heeding the message
	of the One Well-Gone.
	Note

	1. Sekkho pāṭipado. This phrase also appear in MN 53, whose commentary treats it, not as two words, but as a compound meaning “one who follows the sekha-paṭipadā”: in other words, a person who has attained at least the first level of awakening, stream-entry, but has not yet become an Arahant.

KN Iti 85 a-subh-ānupassī: non-beautiful-contemplation


♦ 6. a-subh-ānupassī-suttaṃ (KN 4.85)
♦ 85. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§85. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “asubhānupassī, bhikkhave, kāyasmiṃ viharatha;	“Remain focused, monks, on foulness in the body.
ānāpānassati ca vo ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu;	Have mindfulness of in-&-out breathing well-established to the fore within you.
sabbasaṅkhāresu aniccānupassino viharatha.	Remain focused on the inconstancy of all fabrications.
asubhānupassīnaṃ, bhikkhave, kāyasmiṃ viharataṃ	For one who remains focused on the foulness of the body,
yo subhāya dhātuyā rāgānusayo so pahīyati VAR .	the obsession with passion for the property of beauty is abandoned.

ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya	For one who has mindfulness of in-&-out breathing well-established to the fore within oneself,
ye bāhirā vitakkāsayā vighātapakkhikā, te na honti.	annoying external thoughts & inclinations don’t exist.
sabbasaṅkhāresu aniccānupassīnaṃ viharataṃ	For one who remains focused on the inconstancy of all fabrications,
yā avijjā sā pahīyati,	ignorance is abandoned,
yā vijjā sā uppajjatī”ti.	clear knowing arises.”
etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —

(verse)


♦ “asubhānupassī kāyasmiṃ,	Focusing on foulness
	in the body,
ānāpāne paṭissato.	mindful
	of in-&-out breathing,
♦ sabbasaṅkhārasamathaṃ,	seeing
passaṃ ātāpi sabbadā.	the stilling of all fabrications
	–ardent
	always:
♦ “sa ve sammaddaso bhikkhu,	he is a monk
	who’s seen rightly.
yato tattha vimuccati.	From that he is there released.
	A master of direct knowing,
♦ abhiññāvosito santo,	at peace,
sa ve yogātigo munī”ti.	he is a sage
♦ ayampi attho vutto bhagavatā, iti me sutanti. chaṭṭhaṃ.	gone beyond bonds.
	See also: SN 8:4

KN Iti 86 dhamm-ānu-dhamma-paṭipanna: proper practice

♦ 7. dhamm-ānu-dhamma-paṭipanna-suttaṃ (KN 4.86)	(thanissaro trans.)

♦ 86. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§86. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dhamm-ānudhamma-paṭipannassa bhikkhuno ayam-anudhammo hoti veyyākaraṇāya —	“Monks, with reference to a monk who practices the Dhamma in accordance with the Dhamma,
dhamm-ānu-dhamma-paṭipannoyanti	it is this way of according with the Dhamma that he should be described as practicing the Dhamma in accordance with the Dhamma.

bhāsamāno dhammaññeva bhāsati no a-dhammaṃ,	When speaking, he speaks Dhamma and not non-Dhamma.
vitakkayamāno vā dhamma-vitakkaññeva vitakketi no a-dhamma-vitakkaṃ,	When thinking, he thinks about Dhamma and not about non-Dhamma.
tadubhayaṃ vā pana abhinivejjetvā	Avoiding both these things,
upekkhako viharati sato sampajāno”ti.	he stays equanimous, mindful, alert.”

etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	(then he said some more stuff)

(verse)

♦ “dhamm-ārāmo dhamma-rato,	Dhamma his dwelling, Dhamma his delight,
dhammaṃ anu-vicintayaṃ.	a monk pondering Dhamma,
♦ dhammaṃ anus-saraṃ bhikkhu,	calling Dhamma to mind,
sad-dhammā na parihāyati.	doesn’t fall away from true-Dhamma. --1--

♦ “caraṃ vā yadi vā tiṭṭhaṃ,	Whether walking, standing,
nisinno uda vā sayaṃ.	sitting, or lying down
♦ ajjhattaṃ samayaṃ cittaṃ,	–his mind inwardly restrained–
santi-mevādhi-gacchatī”ti.	he arrives right at peace.

♦ ayampi attho vutto bhagavatā,	(this was spoken (by) the-blessed-one,)
iti me sutanti. sattamaṃ.	(thus I heard.)

Note

1. This verse = Dhp 364.

KN Iti 87 andhakaraṇa

♦ 8. andhakaraṇa-suttaṃ (KN 4.87)

♦ 87. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§87. This was said by the Blessed One, said by the Arahant, so I have heard

♦ “tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā . katame tayo? kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. vihiṃsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā.	: “Monks, there are these three kinds of unskillful thinking that produce blindness, produce lack of vision, produce lack of knowledge, lead to the cessation of discernment, side with vexation, and are not conducive to Unbinding. Which three? Thinking imbued with sensuality.… Thinking imbued with ill-will.… Thinking imbued with harmfulness produces blindness, produces lack of vision, produces lack of knowledge, leads to the cessation of discernment, sides with vexation, and is not conducive to Unbinding. These are the three kinds of unskillful thinking that produce blindness, produce lack of vision, produce lack of knowledge, lead to the cessation of discernment, side with vexation, and are not conducive to Unbinding.

♦ “tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā. katame tayo? nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. avihiṃsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“There are these three kinds of skillful thinking that produce non-blindness, produce vision, produce knowledge, foster discernment, side with non-vexation, and are conducive to Unbinding. Which three? Thinking imbued with renunciation.… Thinking imbued with non-ill-will.… Thinking imbued with harmlessness produces non-blindness, produces vision, produces knowledge, fosters discernment, sides with non-vexation, and is conducive to Unbinding. These are the three kinds of skillful thinking that produce non-blindness, produce vision, produce knowledge, foster discernment, side with non-vexation, and are conducive to Unbinding.”

(verse)


♦ “tayo vitakke kusale vitakkaye,	Three skillful thoughts
tayo pana akusale nirākare.	should be thought,
♦ sa ve vitakkāni vicāritāni,	three unskillful thoughts
sameti vuṭṭhīva rajaṃ samūhataṃ.	rejected.
♦ sa ve vitakkūpasamena cetasā,	Whoever stills thoughts & evaluations
idheva so santipadaṃ samajjhagā”ti.	–as rain would, a cloud of dust–
♦ ayampi attho vutto bhagavatā,	through an awareness with thinking stilled,
iti me sutanti. aṭṭhamaṃ.	attains right here
	the state
	of peace.
	See also: MN 19; MN 20; §110

KN Iti 88 antarāmala

♦ 9. antarāmala-suttaṃ (KN 4.88)

♦ 88. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§88. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. katame tayo? lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three inside stains, inside enemies, inside foes, inside murderers, inside adversaries. Which three? Greed is an inside stain, inside enemy, inside foe, inside murderer, inside adversary. Aversion is an inside stain.… Delusion is an inside stain, inside enemy, inside foe, inside murderer, inside adversary. These are the three inside stains, inside enemies, inside foes, inside murderers, inside adversaries.”

(verse)


♦ “anatthajanano lobho,	Greed causes harm.
lobho cittappakopano.	Greed provokes the mind.
♦ bhayamantarato jātaṃ,	People don’t realize it
taṃ jano nāvabujjhati.	as a danger born from within.
♦ “luddho atthaṃ na jānāti,	A person, when greedy,
luddho dhammaṃ na passati.	doesn’t know his own welfare;
♦ andhatamaṃ VAR tadā hoti,	when greedy,
yaṃ lobho sahate naraṃ.	doesn’t see Dhamma.
♦ “yo ca lobhaṃ pahantvāna,	Overcome with greed,
lobhaneyye na lubbhati.	he’s in the dark, blind.
♦ lobho pahīyate tamhā,	But when one, abandoning greed,
udabindūva pokkharā.	feels no greed
♦ “anatthajanano doso,	for what would merit greed,
doso cittappakopano.	greed gets shed from him–
♦ bhayamantarato jātaṃ,	like a drop of water
taṃ jano nāvabujjhati.	off a lotus leaf.
♦ “duṭṭho atthaṃ na jānāti,	Aversion causes harm.
duṭṭho dhammaṃ na passati.	Aversion provokes the mind.
♦ andhatamaṃ tadā hoti,	People don’t realize it
yaṃ doso sahate naraṃ.	as a danger born from within.
♦ “yo ca dosaṃ pahantvāna,	A person, when aversive,
dosaneyye na dussati.	doesn’t know his own welfare;
♦ doso pahīyate tamhā,	when aversive,
tālapakkaṃva bandhanā.	doesn’t see Dhamma.
♦ “anatthajanano moho,	Overcome with aversion
moho cittappakopano.	he’s in the dark, blind.
♦ bhayamantarato jātaṃ,	But when one, abandoning aversion,
taṃ jano nāvabujjhati.	feels no aversion
♦ “mūḷho atthaṃ na jānāti,	for what would merit aversion,
mūḷho dhammaṃ na passati.	aversion drops away from him–
♦ andhatamaṃ tadā hoti,	like a palm leaf from its stem.
yaṃ moho sahate naraṃ.	Delusion causes harm.
♦ “yo ca mohaṃ pahantvāna,	Delusion provokes the mind.
mohaneyye na muyhati.	People don’t realize it
♦ mohaṃ vihanti so sabbaṃ,	as a danger born from within.
ādiccovudayaṃ taman”ti.	A person, when deluded,
♦ ayampi attho vutto bhagavatā,	doesn’t know his own welfare;
iti me sutanti. navamaṃ.	when deluded,
	doesn’t see Dhamma.
	Overcome with delusion
	he’s in the dark, blind.
	But when one, abandoning delusion,
	feels no delusion
	for what would merit delusion,
	he disperses all delusion–
	as the rising of the sun, the dark.

KN Iti 89 devadatta: Buddha’s cousin (goes to hell)

♦ 10. devadatta-suttaṃ (KN 4.89) n

♦ 89. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§89. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. katamehi tīhi? pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. sati kho pana uttarikaraṇīye VAR oramattakena visesādhigamena VAR antarā vosānaṃ āpādi. imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, conquered by three forms of false Dhamma–his mind overwhelmed–Devadatta1 is incurably doomed to deprivation, to hell, for an eon. Which three? Conquered by evil desires–his mind overwhelmed–Devadatta is incurably doomed to deprivation, to hell, for the duration of an eon. Conquered by friendship with evil people–his mind overwhelmed–Devadatta is incurably doomed to deprivation, to hell, for the duration of an eon. And, there being something further to be done, he nevertheless stopped halfway with a lower modicum of distinctive attainment. Conquered by these three forms of false Dhamma–his mind overwhelmed–Devadatta is incurably doomed to deprivation, to hell, for an eon.”

(verse)


♦ “mā jātu koci lokasmiṃ,	May no one in the world
pāpiccho udapajjatha.	ever be reborn
♦ tadamināpi jānātha,	with evil desire.
pāpicchānaṃ yathā gati.	Know that
♦ “paṇḍitoti samaññāto,	through that
bhāvitattoti sammato.	evil desire,
♦ jalaṃva yasasā aṭṭhā,	his destination’s that
devadattoti vissuto VAR .	of all who have evil desires.
♦ “so pamāṇamanuciṇṇo VAR,	I’ve heard how Devadatta,
āsajja naṃ tathāgataṃ.	–regarded as wise, composed,
♦ avīcinirayaṃ patto,	incandescent with honor–
catudvāraṃ bhayānakaṃ.	in the thrall of heedlessness
♦ “aduṭṭhassa hi yo dubbhe,	assaulted the Tathāgata
pāpakammaṃ akubbato.	and fell to the four-gated, fearful place:
♦ tameva pāpaṃ phusati VAR,	Avīci, unmitigated hell.
duṭṭhacittaṃ anādaraṃ.	Whoever plots against
♦ “samuddaṃ visakumbhena,	one free of corruption
yo maññeyya padūsituṃ.	who’s done no evil deed:
♦ na so tena padūseyya,	that evil touches him himself,
bhesmā hi udadhi mahā.	corrupted in mind,
♦ “evameva VAR tathāgataṃ,	disrespectful.
yo vādena vihiṃsati.	Whoever might think
♦ sammaggataṃ VAR santacittaṃ,	of polluting the ocean
vādo tamhi na rūhati.	with a pot of poison,
♦ “tādisaṃ mittaṃ kubbetha,	couldn’t succeed,
tañca seveyya paṇḍito.	for the mass of water is great.
♦ yassa maggānugo bhikkhu,	So it is
khayaṃ dukkhassa pāpuṇe”ti.	when anyone attacks with abuse
♦ ayampi attho vutto bhagavatā,	the Tathāgata
iti me sutanti. dasamaṃ.	–rightly-gone,
	of peaceful mind–
	for abuse doesn’t grow on him.
	A wise person should make friends,
	should associate,
	with a person like him–
	whose path a monk can pursue
	and reach the ending
	of suffering & stress.
	Note

	1. Devadatta, one of the Buddha’s cousins, plotted to take over the Saṅgha, and ended up causing a schism. His story is told in Cv VII. See also §18. His “lower modicum of distinctive attainment“ was his mastery of psychic powers.


♦ catuttho vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ vitakkāsakkārasadda, cavanaloke asubhaṃ.

♦ dhammāndhakāramalaṃ, devadattena te dasāti.

♦ 5. pañcamavaggo

KN Iti 90 aggap-pasāda: {confidence in}-supreme

♦ 1. aggap-pasāda-suttaṃ (KN 4.90) n

♦ 90. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§90. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tayome, bhikkhave, aggappasādā. katame tayo?	“Monks, there are these three supreme objects of confidence. Which three?
yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā VAR vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho . ye, bhikkhave, buddhe pasannā, agge te pasannā. agge kho pana pasannānaṃ aggo vipāko hoti.	“Among whatever beings there may be–footless, two-footed, four-footed, many footed; with form or formless; percipient, non-percipient, neither percipient nor non-percipient–the Tathāgata, worthy & rightly self-awakened, is considered supreme. Those who have confidence in the Awakened One have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
(in thai, not in cst4)	“Among whatever dhammas there may be, fabricated or unfabricated, dispassion–the subduing of intoxication, the elimination of thirst, the uprooting of attachment, the breaking of the round, the destruction of craving, dispassion, cessation, the realization of Unbinding–is considered supreme. Those who have confidence in the dhamma of dispassion have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
♦ “yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṃ. ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. agge kho pana pasannānaṃ aggo vipāko hoti.	“Among whatever fabricated qualities there may be, the noble eightfold path–right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration–is considered supreme. Those who have confidence in the dhamma of the noble path have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.

♦ “yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. ye, bhikkhave, saṅghe pasannā, agge te pasannā.	“Among whatever communities or groups there may be, the Saṅgha of the Tathāgata’s disciples is considered supreme–i.e., the four [groups of noble disciples] when taken as pairs, the eight when taken as persons.1 Those who have confidence in the Saṅgha have confidence in what is supreme; and for those with confidence in the supreme, supreme will be the result.
agge kho pana pasannānaṃ aggo vipāko hoti. ime kho, bhikkhave, tayo aggappasādā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These, monks, are the three supreme objects of confidence.”

(verse)


♦ “aggato ve pasannānaṃ,	With
aggaṃ dhammaṃ vijānataṃ.	confidence,
♦ agge buddhe pasannānaṃ,	realizing the supreme Dhamma
dakkhiṇeyye anuttare.	to be supreme;
♦ “agge dhamme pasannānaṃ,	confidence in the supreme Buddha,
virāgūpasame sukhe.	unsurpassed
♦ agge saṅghe pasannānaṃ,	in deserving offerings;
puññakkhette anuttare.	confidence in the supreme Dhamma,
♦ “aggasmiṃ dānaṃ dadataṃ,	the bliss of stilling, dispassion;
aggaṃ puññaṃ pavaḍḍhati.	confidence in the supreme Saṅgha,
♦ aggaṃ āyu ca vaṇṇo ca,	unsurpassed
yaso kitti sukhaṃ balaṃ.	as a field of merit;
♦ “aggassa dātā medhāvī,	having given gifts to the supreme,
aggadhammasamāhito.	one develops supreme merit,
♦ devabhūto manusso vā,	supreme long life & beauty,
aggappatto pamodatī”ti.	status, honor,
♦ ayampi attho vutto bhagavatā,	bliss, & strength.
iti me sutanti. paṭhamaṃ.	Having given to the supreme,
	the wise person, centered
	in supreme Dhamma,
	whether becoming a divine or human being,
	rejoices,
	having attained the supreme.
	Note

	1. The four groups of noble disciples when taken as pairs are those who have attained (1) the path to stream-entry and the fruition of stream-entry; (2) the path to once-returning and the fruition of once-returning; (3) the path to non-returning and the fruition of non-returning; and (4) the path to Arahantship and the fruition of Arahantship. Taking each attainment singly gives eight “individuals.”
	This itivuttaka is almost identical with AN 4:34.
	See also: AN 4:52; AN 7:56; AN 10:92; Dhp 188—192

KN Iti 91 jīvika

♦ 2. jīvika-suttaṃ (KN 4.91)

♦ 91. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§91. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. abhisāpoyaṃ VAR, bhikkhave, lokasmiṃ — ‘piṇḍolo vicarasi pattapāṇī’ti. tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto so ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati na araññe: tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, this is a lowly means of livelihood, alms gathering. It’s a form of abuse in the world [to say], ‘You go around as an alms gatherer with a bowl in your hand!’ Yet reasonable young men of good families have taken it up for a compelling reason. They have not been forced into it by kings or robbers, nor through debt, through fear, nor through the loss of their livelihood, but through the thought: ‘We are beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!’ But this young man of good family, having gone forth in this way, may be greedy for sensual pleasures, strong in his passions, malevolent in mind, corrupt in his resolves, his mindfulness muddled, unalert, uncentered, his mind scattered, & his faculties uncontrolled. Just as a firebrand from a funeral pyre–burning at both ends, covered with excrement in the middle–is used as fuel neither in a village nor in the wilderness: I tell you that this is a simile for this person. He has missed out on the householder’s enjoyments and does not fulfill the purpose of the contemplative life.”

(verse)


♦ “gihibhogā parihīno,	He’s missed out
sāmaññatthañca dubbhago.	on the householder’s enjoyment
♦ paridhaṃsamāno pakireti,	& the purpose of the contemplative life
chavālātaṃva nassati.	–unfortunate man!
♦ “kāsāvakaṇṭhā bahavo,	Ruining it, he throws it away,
pāpadhammā asaññatā.	perishes
♦ pāpā pāpehi kammehi,	like a firebrand used at a funeral.
nirayaṃ te upapajjare.	Better to eat an iron ball
♦ “seyyo ayoguḷo bhutto,	–glowing, aflame–
tatto aggisikhūpamo.	than that, unprincipled &
♦ yañce bhuñjeyya dussīlo,	unrestrained,
raṭṭhapiṇḍamasaññato”ti.	he should eat the alms of the country.1
♦ ayampi attho vutto bhagavatā,	Note
iti me sutanti. dutiyaṃ.
	1. This last verse = Dhp 308.

KN Iti 92 saṅghāṭikaṇṇa

♦ 3. saṅghāṭikaṇṇa-suttaṃ (KN 4.92)

♦ 92. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§92. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo; atha kho so ārakāva mayhaṃ, ahañca tassa. taṃ kissa hetu? dhammañhi so, bhikkhave, bhikkhu na passati. dhammaṃ apassanto na maṃ passati VAR .	“Monks, even if a monk, taking hold of my outer robe, were to follow right behind me, placing his feet in my footsteps, yet if he were to be greedy for sensual pleasures, strong in his passions, malevolent in mind, corrupt in his resolves, his mindfulness muddled, unalert, uncentered, his mind scattered, & his faculties uncontrolled, then he would be far from me, and I from him. Why is that? Because he does not see the Dhamma. Not seeing the Dhamma, he does not see me.

♦ “yojanasate cepi so, bhikkhave, bhikkhu vihareyya. so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo; atha kho so santikeva mayhaṃ, ahañca tassa. taṃ kissa hetu? dhammaṃ hi so, bhikkhave, bhikkhu passati; dhammaṃ passanto maṃ passatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“But even if a monk were to live one hundred leagues away, yet if he were to have no greed for sensual objects, were not strong in his passions, not malevolent in mind, uncorrupt in his resolves, his mindfulness established, alert, centered, his mind at singleness, & his faculties well-restrained, then he would be near to me, and I to him. Why is that? Because he sees the Dhamma. Seeing the Dhamma, he sees me.”

(verse)


♦ “anubandhopi ce assa,	Though following right behind,
mahiccho ca vighātavā.	ambitious, annoyed:
♦ ejānugo anejassa,	see how far he is!–
nibbutassa anibbuto.	the perturbed
♦ giddho so vītagedhassa,	from the unperturbed,
passa yāvañca ārakā.	the bound
♦ “yo ca dhammamabhiññāya,	from the Unbound,
dhammamaññāya paṇḍito.	the greedy one
♦ rahadova nivāte ca,	from the one with no greed.
anejo vūpasammati.	But the wise person who, through
♦ “anejo so anejassa,	direct knowledge of Dhamma,
nibbutassa ca nibbuto.	gnosis of Dhamma,
♦ agiddho vītagedhassa,	grows still & unperturbed
passa yāvañca santike”ti.	like a lake unruffled by wind:
♦ ayampi attho vutto bhagavatā,	see how close he is!–
iti me sutanti. tatiyaṃ.	the unperturbed to the unperturbed,
	the Unbound to the Unbound,
	the greedless one
	to the one with no greed.

KN Iti 93 aggi: burning

♦ 4. aggi-suttaṃ (KN 4.93) n	(derived from thanisssaro)
♦ 93. vuttañhetaṃ bhagavatā,	§93. This was said by the Blessed One,
Vuttam-arahatāti me sutaṃ --	said by the Arahant, so I have heard:
♦ “tayo-’me, bhikkhave, aggī.	“Monks, there are these three fires.
katame tayo?	Which three?
rāga-ggi,	The fire of passion,
dos-aggi,	the fire of aversion,
moh-aggi —	the fire of delusion.
ime kho, bhikkhave, tayo aggī”ti.	These are the three fires.”
etam-atthaṃ bhagavā avoca.	this was the meaning of what the-blessed-one said.
tatthetaṃ iti vuccati —	so with regard to this it was said -

(verse)


♦ “rāg-aggi dahati macce,	The fire of passion burns in a mortal
ratte kāmesu mucchite.	delighting in, smitten with sensual desires;
♦ dos-aggi pana byāpanne,	the fire of aversion,
nare pāṇātipātino.	in a malevolent person taking life;

♦ “moh-aggi pana sam-mūḷhe,	the fire of delusion, in a be-wildered person
ariya-dhamme a-kovide.	(regarding the) noble teaching, (is) un-clever.
♦ ete aggī a-jānantā,	these fires, Not-understanding (them),
sakkāy-ābhiratā pajā.	Self-identity; -delighting (in that are) people.

♦ “te vaḍḍhayanti nirayaṃ,	they swell the ranks of hell,
tiracchānañca yoniyo.	{the wombs of} common animals,
♦ asuraṃ pettivisayaṃ,	demons, the realm of the hungry ghosts.
a-muttā māra-bandhanā.	(those) un-released (from) Māra’s-shackles,

(1. Remove rāga with constant asubha)


♦ “ye ca rattin-divā yuttā,	While those who, night and day, are devoted
sammā-sam-buddha-sāsane.	to the message of the rightly self-awakened,
♦ te nibbāpenti rāg-aggiṃ,	put out the fire of passion,
niccaṃ asubha-saññino.	constantly perceiving the foul.

(2. Remove dosa with metta)


♦ “dos-aggiṃ pana mettāya,	the fire of aversion, with good will,
nibbāpenti naruttamā.	is put out,

(3. Remove moha with pañña)

♦ moh-aggiṃ pana paññāya,	and the fire of delusion, with the discernment
yāyaṃ nibbedha-gāminī.	leading to penetration.

♦ “te nibbāpetvā nipakā,	They, having put out [the 3 fires], masterful,
Rattin-divam-atanditā.	Night-and-day-, -tirelessly, ,
♦ asesaṃ pari-nibbanti,	without-remainder, (they’ve realized) nirvana,
asesaṃ dukkham-accaguṃ.	Without-remainder, suffering- comprehended,

♦ “ariyad-dasā vedaguno,	noble vision, with an attainer-of-wisdom’s
samma-daññāya paṇḍitā.	right gnosis, the wise,
♦ jātik-khayam-abhiññāya,	birth-destroyed, directly-knowing
n-āgacchanti punab-bhavan”ti.	don’t-come (to) further-becoming.

♦ ayampi attho vutto bhagavatā,	this-also (was the) meaning (of the) saying (by the) blessed-one,
iti me sutanti.	so I heard.
catutthaṃ.	(end of sutta)

	See also: SN 35:28; Ud 3:10

KN Iti 94 upaparikkha

♦ 5. upaparikkha-suttaṃ (KN 4.94)

♦ 94. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§94. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tathā tathā, bhikkhave, bhikkhu	“Monks, a monk
upaparikkheyya yathā yathāssa VAR upaparikkhato	Should-equanimously-observe in a way such that when he equanimously-observes,
bahiddhā cassa viññāṇaṃ a-vikkhittaṃ a-visaṭaṃ	externally his consciousness (is) not-scattered (and) not-diffused,
ajjhattaṃ a-saṇṭhitaṃ	internally (is) not-stuck,
an-upādāya na paritasseyya.	(through) not-clinging (he is) not agitated.

bahiddhā, bhikkhave,	Externally, monks,
viññāṇe a-vikkhitte a-visaṭe sati	(if his) consciousness (is) not-scattered (and) not-diffused,
ajjhattaṃ a-saṇṭhite	internally (is) not-stuck,
An-upādāya a-paritassato	(and if through) not-clinging (he is) not agitated,
āyatiṃ jāti-jarā-maraṇa-dukkha-	(then) future birth, aging, death, pain-&-suffering-
-samudaya-sam-bhavo	– (the) origination (of that) coming-into-being -
na hotī”ti.	(that’s) not going to happen.” (f1)
etamatthaṃ bhagavā avoca.	this much the blessed-one said,
tatthetaṃ iti vuccati —	then he said some more -

(verse)


♦ “satta-saṅgap-pahīnassa,	seven attachments abandoned,
Nettic-chinnassa bhikkhuno.	(the) guide – cut-down (by a) monk (f2.)
♦ vik-khīṇo jāti-saṃsāro,	Utterly-destroyed (is) rebirth-(in)-samsara,
N-atthi tassa puna-b-bhavo”ti.	Not-any-more (for) him, (is there) repeated-coming-into-being.

♦ ayampi attho vutto bhagavatā,	this was the saying of the blessed-one,
iti me sutanti.	thus I heard.
pañcamaṃ.	(end of) fifth (sutta in this chapter).

Notes form B.Thanissaro

f1. In MN 138, Ven. MahāKaccāyana offers the following explanation of this cryptic statement:

“And how is consciousness said not to be externally scattered & diffused? There is the case where, having seen a form with the eye, consciousness does not follow the drift of the theme of the form, is not tied to… chained to… fettered, or joined to the attraction of the theme of the form. Consciousness is said not to be externally scattered & diffused. [Similarly with the other senses.] …

“And how is the mind said not to be internally positioned? There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. His consciousness does not follow the drift of the rapture & pleasure born of seclusion, is not tied to… chained to… fettered, or joined to the attraction of the rapture & pleasure born of seclusion. [Similarly with the second, third, and fourth jhānas.] The mind is said not to be internally positioned.”

“And how is non-agitation caused by lack of clinging/sustenance? There is the case where an instructed disciple of the noble ones–who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma–doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. His form changes & is unstable, but his consciousness doesn’t–because of the change & instability of form–alter in accordance with the change in form. His mind is not consumed with any agitation born from an alteration in accordance with the change in form or coming from the co-arising of [unskillful mental] qualities. And because his awareness is not consumed, he feels neither fearful, threatened, nor solicitous. [Similarly with the aggregates of feeling, perception, fabrications, and consciousness.] “This, friends, is how non-agitation is caused by lack of clinging/sustenance.”

f2. The “seven attachments” are passion, aversion, delusion, views, conceit, defilement, & misconduct. The “guide” is craving, which leads to becoming.

KN Iti 95

♦ 6. kāmūpapatti-suttaṃ (KN 4.95)

♦ 95. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§95. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tisso imā, bhikkhave, kāmūpapattiyo VAR . katamā tisso? paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino — imā kho, bhikkhave, tisso kāmūpapattiyo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three ways of obtaining sensual pleasures. Which three? Those whose sensual pleasures are already provided, those who delight in creating, those with control over what is created by others.1 These are the three ways of obtaining sensual pleasures.”

(verse)


♦ “paccupaṭṭhitakāmā ca,	Devas whose pleasures are already provided,
ye devā vasavattino.	those with control,
♦ nimmānaratino devā,	those who delight in creation,
ye caññe kāmabhogino.	and any others enjoying sensual pleasures
♦ itthabhāvaññathābhāvaṃ,	in this state here
saṃsāraṃ nātivattare.	or anywhere else,
♦ “etamādīnavaṃ ñatvā,	don’t go beyond
kāmabhogesu paṇḍito.	the wandering-on.
♦ sabbe pariccaje kāme,	Knowing this drawback
ye dibbā ye ca mānusā.	in sensual pleasures, the wise
♦ “piyarūpasātagadhitaṃ,	should abandon all sensual desires,
chetvā sotaṃ duraccayaṃ.	whether human
♦ asesaṃ parinibbanti,	or divine.
asesaṃ dukkhamaccaguṃ.	Having cut the flow of greed
♦ “ariyaddasā vedaguno,	for lovely, alluring forms
sammadaññāya paṇḍitā.	so hard to transcend,
♦ jātikkhayamabhiññāya,	having, without remainder,
nāgacchanti punabbhavan”ti.	comprehended stress,
	they are, without remainder,
♦ ayampi attho vutto bhagavatā, iti me sutanti. chaṭṭhaṃ.	totally unbound.
	They, the wise, with an attainer-of-wisdom’s
	noble vision,
	right gnosis,
	directly knowing the ending of birth,
	come to no further becoming.
	Note

	1. As the verse makes clear, these three categories denote three levels of devas in the heavens of sensual pleasure. “Those in control” are at the highest of these levels.
	See also: SN 55:54; Dhp 186—187

KN Iti 96 kāma-yoga: sensuality-yoke

♦ 7. kāma-yoga-suttaṃ (KN 4.96)

♦ 96. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§96. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā VAR itthattaṃ. kāmayogavisaṃyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṃ. kāmayogavisaṃyutto, bhikkhave, bhavayogavisaṃyutto arahā hoti, khīṇāsavo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Tied by the yoke of sensuality & the yoke of becoming, monks, one is a returner, returning to this state. Untied from the yoke of sensuality but tied by the yoke of becoming, one is a non-returner, not returning to this state. Untied from [both] the yoke of sensuality & from the yoke of becoming, one is an Arahant whose effluents are ended.”

(verse)


♦ “kāmayogena saṃyuttā,	Tied by both
bhavayogena cūbhayaṃ.	the yoke of sensuality
♦ sattā gacchanti saṃsāraṃ,	& the yoke of becoming,
jātimaraṇagāmino.	beings go to the wandering-on
♦ “ye ca kāme pahantvāna,	leading to birth
appattā āsavakkhayaṃ.	& death.
♦ bhavayogena saṃyuttā,	Those who’ve abandoned the sensual
anāgāmīti vuccare.	without reaching the ending of effluents,
♦ “ye ca kho chinnasaṃsayā,	are tied by the yoke of becoming,
khīṇamānapunabbhavā.	are said to be Non-returners.
♦ te ve pāraṅgatā loke,	While those who’ve cut off doubt
ye pattā āsavakkhayan”ti.	have no more conceit
♦ ayampi attho vutto bhagavatā,	or further becoming.
iti me sutanti. sattamaṃ.	They who have reached
	the ending of effluents,
	while in the world
	have gone
	beyond.
	See also: AN 2:36; AN 4:10

KN Iti 97 kalyāṇa-sīla: admirable-virtue

♦ kalyāṇa-sīla-suttaṃ (KN 4.97)

♦ 97. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§97. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati --	“Monks, a monk who has admirable virtue, admirable qualities, & admirable discernment is called, in this Dhamma-&-Vinaya, one who is complete, fulfilled, a superlative person.

♦ “kathañca, bhikkhave, bhikkhu kalyāṇasīlo hoti? idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. evaṃ kho, bhikkhave, bhikkhu kalyāṇasīlo hoti. iti kalyāṇasīlo.	“And how is a monk a person with admirable virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In this way a monk is a person with admirable virtue. Thus he is of admirable virtue.

♦ “kalyāṇadhammo ca kathaṃ hoti? idha, bhikkhave, bhikkhu sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati. evaṃ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. iti kalyāṇasīlo, kalyāṇadhammo.	“And how is a monk a person with admirable qualities? There is the case where a monk lives devoted to developing the seven [sets of] qualities that are wings to awakening.1 In this way a monk is a person with admirable qualities. Thus he is of admirable virtue & admirable qualities.

♦ “kalyāṇapañño ca kathaṃ hoti ? idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. evaṃ kho, bhikkhave, bhikkhu kalyāṇapañño hoti.	“And how is a monk a person with admirable discernment? There is the case where a monk–with the ending of effluents–remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing it for himself right in the here-&-now. In this way a monk is a person with admirable discernment.

♦ “iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	Thus he is of admirable virtue, admirable qualities, admirable discernment. In this Dhamma-&-Vinaya he is called one who is complete, fulfilled, a superlative person.”

(verse)


♦ “yassa kāyena vācāya,	Devoid of wrong-doing
manasā natthi dukkaṭaṃ.	in thought, word, or deed,
♦ taṃ ve kalyāṇasīloti,	he’s called a person of admirable virtue:
āhu bhikkhuṃ hirīmanaṃ VAR .	the monk conscientious.
♦ “yassa dhammā subhāvitā,	Well-developed in the qualities
satta VAR sambodhigāmino.	that go to the attainment of self-awakening,
♦ taṃ ve kalyāṇadhammoti,	he’s called a person of admirable qualities:
āhu bhikkhuṃ anussadaṃ.	the monk unassuming.
♦ “yo dukkhassa pajānāti,	Discerning right here for himself,
idheva khayamattano.	in himself,
♦ taṃ ve kalyāṇapaññoti,	the ending of stress
āhu bhikkhuṃ anāsavaṃ.	he’s called a person of admirable discernment:
♦ “tehi dhammehi sampannaṃ,	the monk with no effluent.
anīghaṃ chinnasaṃsayaṃ.	Consummate in
♦ asitaṃ sabbalokassa,	these things,
āhu sabbapahāyinan”ti.	untroubled, with doubt cut away,
♦ ayampi attho vutto bhagavatā,	unattached in all the world,
iti me sutanti. aṭṭhamaṃ.	he’s said to have abandoned
	the All.
	Note

	1. See the note to §82.

KN Iti 98 dāna

♦ 9. dāna-suttaṃ (KN 4.98) n

♦ 98. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§98. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dvemāni, bhikkhave, dānāni — āmisadānañca dhammadānañca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ — dhammadānaṃ.	“Monks, there are these two kinds of gifts: a gift of material things & a gift of the Dhamma. Of these two kinds of gifts, this is supreme: a gift of the Dhamma.

♦ “dveme, bhikkhave, saṃvibhāgā — āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ — dhammasaṃvibhāgo.	There are these two kinds of sharing: sharing of material things & sharing of the Dhamma. Of these two kinds of sharing, this is supreme: sharing of the Dhamma.

♦ “dveme, bhikkhave, anuggahā — āmisānuggaho ca dhammānuggaho ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ — dhammānuggaho”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	There are these two kinds of assistance: assistance with material things & assistance with the Dhamma. Of these two kinds of assistance, this is supreme: assistance with the Dhamma.”

(verse)


♦ “yamāhu dānaṃ paramaṃ anuttaraṃ,	The gift he describes
yaṃ saṃvibhāgaṃ bhagavā avaṇṇayi VAR .	as supreme
♦ aggamhi khettamhi pasannacitto,	& unsurpassed,
viññū pajānaṃ ko na yajetha kāle.	the sharing the Blessed One has extolled:
♦ “ye ceva bhāsanti suṇanti cūbhayaṃ,	who–confident in the supreme field of merit,
pasannacittā sugatassa sāsane.	wise, discerning–
♦ tesaṃ so attho paramo visujjhati,	wouldn’t give it at appropriate times?
ye appamattā sugatassa sāsane”ti.	Both for those who proclaim it
♦ ayampi attho vutto bhagavatā,	and those who listen,
iti me sutanti. navamaṃ.	confident in the message of the One Well-Gone:
	it purifies their foremost benefit–
	those heeding the message
	of the One Well-Gone.

KN Iti 99 te-vijja: three-knowledges

♦ 10. te-vijja-suttaṃ (KN 4.99) n

♦ 99. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§99. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dhammenāhaṃ, bhikkhave, tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena.	“It’s with reference to Dhamma, monks, that I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting. And how is it with reference to Dhamma that I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting?

♦ “kathañcāhaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena? idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ — ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe — ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. so tato cuto amutra udapādiṃ. tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. so tato cuto idhūpapanno’ti . iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	“There is the case where a monk recollects his manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my sensitivity to pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my sensitivity to pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details.
ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This is the first knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute.
♦ “puna caparaṃ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti — ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	“Then again, the monk sees–by means of the divine eye, purified & surpassing the human–beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their actions: ‘These beings–who were endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views–at the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings–who were endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views–at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus–by means of the divine eye, purified & surpassing the human–he sees beings passing away & re-appearing, and discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their actions.
ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This is the second knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute.
♦ “puna caparaṃ, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	“Then again, the monk–with the ending of effluents–remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing it for himself right in the here-&-now.
ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This is the third knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute.
evaṃ kho ahaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattenā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“It’s in this way that, with reference to Dhamma, I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting.”

(verse)


♦ “pubbenivāsaṃ yovedi VAR,	He knows his former lives.
saggāpāyañca passati.	He sees heavens & states of woe,
♦ atho VAR jātikkhayaṃ patto,	has attained the ending of birth,
abhiññāvosito muni.	is a sage who has mastered direct-knowing.
♦ “etāhi tīhi vijjāhi,	By means of these three knowledges
tevijjo hoti brāhmaṇo.	he becomes a three-knowledge brahman.1
♦ tamahaṃ vadāmi tevijjaṃ,	He’s what I call a three-knowledge man–
nāññaṃ lapitalāpanan”ti.	not another,
♦ ayampi attho vutto bhagavatā,	citing, reciting.
iti me sutanti. dasamaṃ.

Note

1. In the brahmanical religion, a “three-knowledge man” was one who had memorized the three Vedas. This verse takes the brahmanical term and gives it a new, Buddhist meaning.

See also: MN 4; Thig 5:11; Thig 5:12; Thig 12; Thig 13:2


♦ pañcamo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ pasāda jīvita saṅghāṭi, aggi upaparikkhayā.

♦ upapatti VAR kāma kalyāṇaṃ, dānaṃ dhammena te dasāti.

♦ tikanipāto niṭṭhito.

KN Iti 100 brāhmaṇa-dhamma-yāga: The Brahman shares Dharma openly


♦ 100. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§100. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi VAR antimadehadharo anuttaro bhisakko sallakatto. tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā.	“I am a brahman, monks, always responsive to requests, open-handed, bearing my last body, an unsurpassed doctor & surgeon. You are my children, my sons, born from my mouth, born of the Dhamma, created by the Dhamma, heirs to the Dhamma, not heirs in material things.

♦ “dvemāni, bhikkhave, dānāni — āmisadānañca dhammadānañca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ — dhammadānaṃ.	“There are these two kinds of gifts: a gift of material things & a gift of the Dhamma. Of these two kinds of gifts, this is supreme: a gift of the Dhamma.

♦ “dveme, bhikkhave, saṃvibhāgā — āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ — dhammasaṃvibhāgo.	“There are these two kinds of sharing: sharing of material things & sharing of the Dhamma. Of these two kinds of sharing, this is supreme: sharing of the Dhamma.

♦ “dveme, bhikkhave, anuggahā — āmisānuggaho ca dhammānuggaho ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ — dhammānuggaho.	“There are these two kinds of assistance: assistance with material things & assistance with the Dhamma. Of these two kinds of assistance, this is supreme: assistance with the Dhamma.

♦ “dveme, bhikkhave, yāgā — āmisayāgo ca dhammayāgo ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ — dhammayāgo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“There are these two kinds of mass-donations: a mass-donation of material things & a mass-donation of the Dhamma. Of these two kinds of mass-donations, this is supreme: a mass-donation of the Dhamma.”

(verse)


♦ “yo dhammayāgaṃ ayajī amaccharī,	He who, unstinting,
	made the mass-donation of Dhamma,
tathāgato sabbabhūtānukampī VAR .	the Tathāgata,
	sympathetic to all beings:
	to one of that sort
♦ taṃ tādisaṃ devamanussaseṭṭhaṃ,	–the best of beings, human & divine–
sattā namassanti bhavassa pāragun”ti.	living beings pay homage–
	to one gone
	to the beyond
	of becoming.

♦ ayampi attho vutto bhagavatā,
iti me sutanti. paṭhamaṃ.

KN Iti 101 su-labha: easy to gain


♦ 2. sulabha-suttaṃ (KN 4.101)

♦ 101. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§101. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. katamāni cattāri? paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ. imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca (anavajjena ca) VAR, imassāhaṃ aññataraṃ sāmaññaṅganti vadāmī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, these four things are next to nothing, both easy to gain & blameless. Which four? Cast-off cloth is next to nothing, both easy to gain & blameless. Alms food is next to nothing, both easy to gain & blameless. The root of a tree as a dwelling place is next to nothing, both easy to gain & blameless. Medicine made of smelly urine1 is next to nothing, both easy to gain & blameless. These are the four things that are next to nothing, both easy to gain & blameless. When a monk is content with what is next to nothing, easy to gain & blameless, then I say that he has one of the component factors of the contemplative life.”

(verse)


♦ “anavajjena tuṭṭhassa,	Content with what’s blameless,
appena su-labhena ca.	next to nothing,
	easy to gain,
♦ na senāsanamārabbha,	his mind not vexed over
cīvaraṃ pānabhojanaṃ.	lodging, clothing,
♦ vighāto hoti cittassa,	food, or drink:
disā nappaṭihaññati.	the four directions offer him
	no obstruction.
♦ “ye cassa VAR dhammā akkhātā,	These Dhammas, declared congenial
sāmaññassānulomikā.	for the contemplative life,
♦ adhiggahitā tuṭṭhassa,	are possessed by the monk
appamattassa bhikkhuno”ti VAR .	heedful, content.

♦ ayampi attho vutto bhagavatā,
iti me sutanti. dutiyaṃ.
	Note

	1. This is one of a monk’s basic requisites. There is some disagreement as to whether it refers to medicine pickled in urine, or to the use of urine as a medicine (as is still practiced in parts of Asia today).
	This itivuttaka is identical with AN 4:27.

KN Iti 102 āsavak-khaya: asinine-inclinations-killed


♦ 3. āsavak-khaya-suttaṃ (KN 4.102) n	asinine-inclinations-killed
♦ 102. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§102. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. kiñca, bhikkhave, jānato, kiṃ passato āsavānaṃ khayo hoti? idaṃ dukkhanti, bhikkhave, jānato passato āsavānaṃ khayo hoti. ayaṃ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. ayaṃ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. ayaṃ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṃ khayo hoti. evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, for one knowing & seeing, I tell you, there is the ending of effluents, not for one not knowing & seeing. For one knowing what & seeing what is there the ending of effluents? For one knowing & seeing, ‘This is stress,’ there is the ending of effluents. For one knowing & seeing, ‘This is the origination of stress,’ there is the ending of effluents. For one knowing & seeing, ‘This is the cessation of stress,’ there is the ending of effluents. For one knowing & seeing, ‘This is the path of practice leading to the cessation of stress,’ there is the ending of effluents. For one knowing in this way and seeing in this way is there the ending of effluents.”

(verse)


♦ “sekhassa sikkhamānassa,	For a learner in training
Uju-maggānusārino.	along the straight path, there arises:
♦ khayasmiṃ paṭhamaṃ ñāṇaṃ,	first, the knowledge of ending;
tato aññā anantarā.	then, the gnosis unsurpassed;
♦ “tato aññā vimuttassa,	then, the gnosis of one released–
Vimutti-ñāṇa-muttamaṃ.	release-knowledge, superlative,
♦ uppajjati khaye ñāṇaṃ,	the knowledge of ending:
khīṇā saṃyojanā iti.	‘The fetters are ended.’
♦ “na tvevidaṃ kusītena,	Certainly not by the lazy fool
bālenamavijānatā.	uncomprehending,
	is there attained
♦ nibbānaṃ adhigantabbaṃ,	Unbinding,
sabbaganthappamocanan”ti.	the loosening of all ties.

♦ ayampi attho vutto bhagavatā,
iti me sutanti. tatiyaṃ.

KN Iti 103 samaṇa-brāhmaṇa: contemplatives & brahmans


♦ 4. samaṇa-brāhmaṇa-suttaṃ (KN 4.103) n n

♦ 103. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§103. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti — na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	“Monks, any contemplatives or brahmans who do not discern, as it has come to be, that ‘This is stress,’ … that ‘This is the origination of stress,’ … that ‘This is the cessation of stress,’ who do not discern, as it has come to be, that ‘This is the path of practice leading to the cessation of stress’: to me these contemplatives & brahmans do not count as contemplatives among contemplatives or as brahmans among brahmans. Furthermore, they do not enter & remain in the goal of the contemplative life or the goal of brahmanly life, having directly known & realized it for themselves right in the here-&-now.

♦ “ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti — te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“But any contemplatives or brahmans who discern, as it has come to be, that ‘This is stress,’ … that ‘This is the origination of stress,’ … that ‘This is the cessation of stress,’ who discern, as it has come to be, that ‘This is the path of practice leading to the cessation of stress’: to me these contemplatives & brahmans count as contemplatives among contemplatives and as brahmans among brahmans. Furthermore, they enter & remain in the goal of the contemplative life & the goal of the brahmanly life, having directly known & realized it for themselves right in the here-&-now.”

(verse)


♦ “ye dukkhaṃ nappajānanti,	Those who don’t discern stress,
atho dukkhassa sambhavaṃ.	stress’s coming into play,
♦ yattha ca sabbaso dukkhaṃ,	& where it totally stops,
asesaṃ uparujjhati.	without trace,
♦ tañca maggaṃ na jānanti,	who don’t know the path,
dukkhūpasamagāminaṃ.	the way to the stilling of stress:
♦ “cetovimuttihīnā te,	lowly
atho paññāvimuttiyā.	in their awareness-release
♦ abhabbā te antakiriyāya,	& discernment-release,
te ve jātijarūpagā.	incapable
♦ “ye ca dukkhaṃ pajānanti,	of making an end,
atho dukkhassa sambhavaṃ.	they’re headed
♦ yattha ca sabbaso dukkhaṃ,	to birth & aging.
asesaṃ uparujjhati.	But those who discern stress,
♦ tañca maggaṃ pajānanti,	stress’s coming into play,
dukkhūpasamagāminaṃ.	& where it totally stops,
♦ “cetovimuttisampannā,	without trace,
atho paññāvimuttiyā.	who discern the path,
♦ bhabbā te antakiriyāya,	the way to the stilling of stress:
na te jātijarūpagā”ti.	consummate
	in their awareness-release
	& discernment-release,
	capable
	of making an end,
	they are not headed
	to birth & aging.


♦ ayampi attho vutto bhagavatā,
iti me sutanti. catutthaṃ.

KN Iti 104 sīla-sampanna: (in) virtue-successful

♦ 5. sīla-sampanna-suttaṃ (KN 4.104)

♦ 104. vuttañh-etaṃ bhagavatā,	§104. This was said by the Blessed One,
Vuttam-arahatāti me sutaṃ —	said by the Arahant, so I have heard:

“ye te, bhikkhave, bhikkhū	"{Monks}, [regarding] those monks
sīla-sampannā	(in) virtue-(who are)-successful,
samādhi-sampannā	(in) undistractable-lucidity-(who are)-successful,
paññā-sampannā	(in) discernment-(who are)-successful,
vimutti-sampannā	(in) liberation-(who are)-successful,
vimutti-ñāṇa-dassana-sampannā	(in) liberation-knowledge-(and)-vision-(who are)-successful,

ovādakā viññāpakā sandassakā	who exhort, demonstrate, instruct,
samādapakā samuttejakā sampahaṃsakā	urge, rouse & encourage;
alaṃsam-akkhātāro sa-d-dhammassa	who are competent rightly to point out the true Dhamma:

dassanam-pahaṃ, bhikkhave,	(even the) sight-***, *******, (of)
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi;	those monks (is of) much-service, I-say;
savanam-pahaṃ, bhikkhave,	(even) listening-***, *******, (to)
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi;	those monks (is of) much-service, I-say;
upasaṅkamanam-pahaṃ, bhikkhave,	(even) approaching-***, *******,
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi;	those monks (is of) much-service, I-say;
payirupāsanam-pahaṃ, bhikkhave,	(even) attending-on-***, *******,
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi;	those monks (is of) much-service, I-say;
anus-saraṇam-pahaṃ, bhikkhave,	(even the) recollection-of-***, *******,
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi;	those monks (is of) much-service, I-say;
anu-pabbajjam-pahaṃ VAR, bhikkhave,	(even) going-forth-after-***, *******,
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi.	those monks (is of) much-service, I-say;
taṃ kissa hetu?	What ***** (is the) reason?

(because ...)


tathārūpe, bhikkhave, bhikkhū sevato	“By associating with monks of this sort,
bhajato payirupāsato	sharing with them, attending to them,
aparipūropi sīlakkhandho bhāvanāpāripūriṃ gacchati,	the as-yet-unculminated aggregate of virtue goes to the culmination of its development,
aparipūropi samādhikkhandho bhāvanāpāripūriṃ gacchati,	the as-yet-unculminated aggregate of concentration goes to the culmination of its development,
aparipūropi paññākkhandho bhāvanāpāripūriṃ gacchati,	the as-yet-unculminated aggregate of discernment goes to the culmination of its development,
aparipūropi vimuttikkhandho bhāvanāpāripūriṃ gacchati,	the as-yet-unculminated aggregate of release goes to the culmination of its development,
aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṃ gacchati.	the as-yet-unculminated aggregate of knowledge & vision of release goes to the culmination of its development.

evarūpā ca te, bhikkhave, bhikkhū	Monks of this sort
satthārotipi vuccanti,	teachers (they are) said (to be),
satthavāhātipi vuccanti,	caravan leaders (they are) said (to be),
raṇañjahātipi vuccanti,	abandoners of strife (they are) said (to be),
tamonudātipi vuccanti,	dispellers of darkness (they are) said (to be),
ālokakarātipi vuccanti,	makers of light (they are) said (to be),
obhāsakarātipi vuccanti,	makers of radiance (they are) said (to be),
pajjotakarātipi vuccanti,	makers of brightness (they are) said (to be),
ukkādhārātipi vuccanti,	makers of brilliance (they are) said (to be),
pabhaṅkarātipi vuccanti,	bringers of illumination (they are) said (to be),
ariyātipi vuccanti,	noble ones (they are) said (to be),
cakkhumantotipi vuccantī”ti.	endowed with eyes that see (they are) said (to be).”

etamatthaṃ bhagavā avoca.	this much (the) blessed one said.
tatthetaṃ iti vuccati —	then some more was said -

(verse)


♦ “pā-mojja-karaṇaṃ ṭhānaṃ VAR,	This is a condition producing altruistic-mirth,
etaṃ hoti vijānataṃ.	for those who know:

♦ yadidaṃ bhāvit-attānaṃ,	they (are) {self}-composed,
ariyānaṃ dhamma-jīvinaṃ.	(the) noble-ones' Dhamma; -- living (it)

♦ “te jotayanti sa-d-dhammaṃ,	They brighten the true-Dhamma,
bhāsayanti pabhaṅkarā.	illumine (it), shining-brilliantly.

♦ āloka-karaṇā dhīrā,	They are luminosity-producers, enlightened,
cakkhumanto raṇañjahā.	with eyes that see, they are abandoners of strife.

♦ “yesaṃ ve sāsanaṃ sutvā,	their message, having-heard (it),
sammadaññāya paṇḍitā.	with right gnosis, the [wise]-pundits

♦ jāti-k-khayam-abhiññāya,	birth's-ending; -- direct-knowing (of it)
n-āgacchanti puna-b-bhavan”ti.	no-[more]-coming (into) repeated-rebirths.

♦ ayampi attho vutto bhagavatā, iti me sutanti.
pañcamaṃ.

KN Iti 105 taṇh-uppāda: craving’s arising


♦ 6. taṇh-uppāda-suttaṃ (KN 4.105)	craving’s arising
♦ 105. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§105. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. katame cattāro? cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these four birthplaces of craving where a monk’s craving, when taking birth, takes birth. Which four? Either for the sake of cloth a monk’s craving, when taking birth, takes birth. Or for the sake of alms food a monk’s craving, when taking birth, takes birth. Or for the sake of lodging a monk’s craving, when taking birth, takes birth. Or for the sake of becoming or not becoming this or that a monk’s craving, when taking birth, takes birth. These are the four birthplaces of craving where a monk’s craving, when taking birth, takes birth.”

(verse)


♦ “taṇhādutiyo puriso,	With craving his companion, a man
dīghamaddhāna saṃsaraṃ.	wanders on a long, long time.
♦ itthabhāvaññathābhāvaṃ,	Neither in this state here
saṃsāraṃ nātivattati.	nor anywhere else
♦ “etamādīnavaṃ ñatvā,	does he go beyond
taṇhaṃ dukkhassa sambhavaṃ.	the wandering- on.
♦ vītataṇho anādāno,	Knowing this drawback–
sato bhikkhu paribbaje”ti.	that craving brings stress into play–
♦ ayampi attho vutto bhagavatā,	free from craving,
iti me sutanti. chaṭṭhaṃ.	devoid of clinging,
	mindful, the monk
	lives the mendicant life.

KN Iti 106 sa-brahmaka: with-Brahma


♦ 7. sabrahmaka-suttaṃ (KN 4.106) n	with-Brahma

♦ 106. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§106. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.	“Monks, living with Brahma are those families where, in the home, mother & father are revered by the children. Living with the first devas are those families where, in the home, mother & father are revered by the children. Living with the first teachers are those families where, in the home, mother & father are revered by the children. Living with those worthy of gifts are those families where, in the home, mother & father are revered by the children.

♦ “‘brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘pubbadevatā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. taṃ kissa hetu? bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	‘Brahma’ is a synonym for mother & father. ‘The first devas’ is a synonym for mother & father. ‘The first teachers’ is a synonym for mother & father. ‘Those worthy of gifts’ is a synonym for mother & father. Why is that? Mother & father do much for their children. They care for them, nourish them, introduce them to this world.”

(verse)


♦ “brahmāti mātāpitaro,	Mother & father,
pubbācariyāti vuccare.	compassionate to their family,
♦ āhuneyyā ca puttānaṃ,	are called
pajāya anukampakā.	Brahma,
♦ “tasmā hi ne namasseyya,	first teachers,
sakkareyya ca paṇḍito.	those worthy of gifts
♦ annena atha pānena,	from their children.
vatthena sayanena ca.	So the wise should pay them
♦ ucchādanena nhāpanena VAR,	homage,
pādānaṃ dhovanena ca.	honor,
♦ “tāya naṃ pāricariyāya,	with food & drink,
mātāpitūsu paṇḍitā.	clothing & bedding,
♦ idheva naṃ pasaṃsanti,	anointing & bathing,
pecca sagge pamodatī”ti.	& washing their feet.
♦ ayampi attho vutto bhagavatā,	Performing these services to their parents,
iti me sutanti. sattamaṃ.	the wise
	are praised right here
	and after death
	rejoice in heaven.

KN Iti 107 bahu-kāra: very helpful


♦ 8. bahukāra-suttaṃ (KN 4.107) n	Very-helpful
♦ 107. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§107. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “bahukārā VAR, bhikkhave, brāhmaṇagahapatikā tumhākaṃ ye vo VAR paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṃ yaṃ VAR nesaṃ	“Monks, brahmans & householders are very helpful to you, as they provide you with the requisites of robes, alms food, lodgings, & medical requisites for the sick. And you, monks, are very helpful to brahmans & householders,

dhammaṃ desetha	as you teach them ☸Dhamma;
ādikalyāṇaṃ	(in the) beginning - (they are) - beautiful,
majjhekalyāṇaṃ	(in the) middle - (they are) - beautiful,
pariyosānakalyāṇaṃ	(in the) end - (they are) - beautiful,
sātthaṃ sabyañjanaṃ,	meaningful (and) well-phrased,
kevalaparipuṇṇaṃ parisuddhaṃ	{describing a} perfectly-complete, entirely-pure
brahmacariyaṃ pakāsetha.	holy-life {**********},

evamidaṃ, bhikkhave, aññamaññaṃ nissāya brahmacariyaṃ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	In this way the holy life is lived in mutual dependence, for the purpose of crossing over the flood, for making a right end to stress.”

(verse)


♦ “sāgārā anagārā ca,	Householders & the homeless
ubho aññoññanissitā.	in mutual dependence
♦ ārādhayanti saddhammaṃ,	both reach the true Dhamma:
yogakkhemaṃ anuttaraṃ.	the unsurpassed safety from bondage.
♦ “sāgāresu ca cīvaraṃ,	From householders, the homeless
paccayaṃ sayanāsanaṃ.	receive requisites: robes, lodgings,
♦ anagārā paṭicchanti,	protection from inclemencies.
parissayavinodanaṃ.	While in dependence on those well-gone,
♦ “sugataṃ VAR pana nissāya,	home-loving householders
gahaṭṭhā gharamesino.	have conviction in Arahants
♦ saddahānā arahataṃ,	of noble discernment,
ariyapaññāya jhāyino.	absorbed in jhāna.
♦ “idha dhammaṃ caritvāna,	Having practiced the Dhamma here–
maggaṃ sugatigāminaṃ.	the path leading to good destinations–
♦ nandino devalokasmiṃ,	delighting in the deva world,
modanti kāmakāmino”ti.	they rejoice,
♦ ayampi attho vutto bhagavatā,	enjoying sensual pleasures.
iti me sutanti. aṭṭhamaṃ.

KN Iti 108 kuha: deceitful


♦ 9. kuha-suttaṃ (KN 4.108) n	deceitful

♦ 108. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§108. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te VAR imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti.	“Monks, any monks who are deceitful, stubborn, talkers, frauds, arrogant, & uncentered are not followers of mine. They have turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, no growth, increase, or abundance.
ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṃ dhammavinaye VAR vuddhiṃ virūḷhiṃ vepullaṃ āpajjantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“But any monks who are not deceitful, not talkers, who are enlightened, pliant, & well-centered: they are followers of mine. They have not turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, growth, increase, & abundance.

(verse)


♦ “kuhā thaddhā lapā siṅgī,	Deceitful, stubborn, talkers, frauds,
unnaḷā asamāhitā.	arrogant, uncentered:
♦ na te dhamme virūhanti,	they don’t grow in the Dhamma
sammāsambuddhadesite.	taught by the Rightly
♦ “nikkuhā nillapā dhīrā,	Self-awakened One.
atthaddhā susamāhitā.	Not deceitful, not talkers,
♦ te ve dhamme virūhanti,	enlightened, pliant,
sammāsambuddhadesite”ti.	well-centered:
♦ ayampi attho vutto bhagavatā,	they grow in the Dhamma
iti me sutanti. navamaṃ.	taught by the One
	Rightly
	Self-awakened.

KN Iti 109 nadī-sota: rivers & streams, 5niv simile

♦ 10. nadīsota-suttaṃ (KN 4.109)

♦ 109. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§109. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. tamenaṃ cakkhumā puriso tīre ṭhito disvā evaṃ vadeyya — ‘kiñcāpi kho tvaṃ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṃ tvaṃ, ambho purisa, rahadaṃ pāpuṇitvā maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. atha kho so, bhikkhave, puriso tassa purisassa saddaṃ sutvā hatthehi ca pādehi ca paṭisotaṃ vāyameyya.	“Monks, suppose a man were being carried along by the flow of a river, lovely & alluring. And then another man with good eyesight, standing on the bank, on seeing him would say, ‘My good man, even though you are being carried along by the flow of a river, lovely & alluring, further down from here is a pool with waves & whirlpools, with seizers & demons. On reaching that pool you will suffer death or death-like pain.’ Then the first man, on hearing the words of the second man, would make an effort with his hands & feet to go against the flow.

♦ “upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. ayaṃ cettha VAR attho — ‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ.	“I have given you this simile to illustrate a meaning. The meaning is this: the flow of the river stands for craving.

KN Iti 110 cara: walking (vitakka in various postures)

♦ 11. cara-suttaṃ (KN 4.110) n
♦ 110. vuttañhetaṃ bhagavatā,	§110. This was said by the Blessed One,
vuttamarahatāti me sutaṃ --	said by the Arahant, so I have heard:

(1. While walking, wrong effort towards wrong thoughts)

♦ “carato cepi, bhikkhave, bhikkhuno	“If, while he is walking, monks,
uppajjati kāma-vitakko vā	there arises in a monk a thought of sensuality,
byāpāda-vitakko vā	a thought of ill-will,
vihiṃsā-vitakko vā.	or a thought of harmfulness,
tañce, bhikkhave, bhikkhu	and, ********, (that) monk
adhivāseti	tolerates (it),
nap-pajahati	does not quickly abandon,
na vinodeti	dispel,
na byantī-karoti	demolish,
na anabhāvaṃ gameti.	or wipe that thought out of existence,

carampi, bhikkhave, bhikkhu	then a monk walking
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(2. While standing, wrong effort towards wrong thoughts)

♦ “ṭhitassa cepi, bhikkhave, bhikkhuno

“If, while he is standing, monks,

(… same wrong effort refrain as “walking” …)


ṭhitopi, bhikkhave, bhikkhu	then a monk standing
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(3. While sitting, wrong effort towards wrong thoughts)

♦ “nisinnassa cepi, bhikkhave, bhikkhuno

“If, while he is sitting, monks,

(… same wrong effort refrain as “walking” …)


nisinnopi, bhikkhave, bhikkhu	then a monk sitting
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(4. While lying down wakeful, wrong effort towards wrong thoughts)

♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa

“If, while he is lying down wakeful, monks,

(… same wrong effort refrain as “walking” …)


sayānopi, bhikkhave, bhikkhu jāgaro	then a monk lying down wakeful
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(1. While walking, right effort towards wrong thoughts)

♦ “carato cepi, bhikkhave, bhikkhuno	“But if, while he is walking,
uppajjati kāma-vitakko vā	there arises in a monk a thought of sensuality,
byāpāda-vitakko vā	a thought of ill-will,
vihiṃsā-vitakko vā.	or a thought of harmfulness,
tañce, bhikkhave, bhikkhu	and he
n-ādhivāseti	quickly
pajahati	abandons,
vinodeti	dispels,
byantīkaroti	demolishes,
ana-bhāvaṃ gameti.	& wipes that thought out of existence,

carampi, bhikkhave, bhikkhu	then a monk walking
evaṃbhūto ātāpī ottāpī	with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.	is called continually & continuously resolute, one with persistence aroused.

(2. While standing, right effort towards wrong thoughts)

♦ “ṭhitassa cepi, bhikkhave, bhikkhuno

“If, while he is standing.…

(… same right effort refrain as “walking” …)


ṭhitopi, bhikkhave, bhikkhu
evaṃbhūto ātāpī ottāpī	with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.	is called continually & continuously resolute, one with persistence aroused.

(3. While sitting, right effort towards wrong thoughts)

♦ “nisinnassa cepi, bhikkhave, bhikkhuno

“If, while he is sitting.…

(… same right effort refrain as “walking” …)


nisinnopi, bhikkhave, bhikkhu
evaṃbhūto ātāpī ottāpī	with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.	is called continually & continuously resolute, one with persistence aroused.

(4. While lying down, right effort towards wrong thoughts)

♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa

“If, while he is lying down,

(… same right effort refrain as “walking” …)


sayānopi, bhikkhave, bhikkhu jāgaro
evaṃbhūto ātāpī ottāpī	with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.	is called continually & continuously resolute, one with persistence aroused.

Etam-atthaṃ bhagavā avoca.	This is the meaning of what the Blessed One said.
Tatth-etaṃ iti vuccati —	So with regard to this it was said

(verse)

♦ “caraṃ vā yadi vā tiṭṭhaṃ,	Whether walking, standing,
nisinno uda vā sayaṃ.	sitting, or lying down,
♦ yo vitakkaṃ vitakketi,	whoever thinks evil thoughts,
pāpakaṃ gehanissitaṃ.	related to the household life,
♦ “kummaggaṃ paṭipanno VAR so,	is following no path at all,
mohaneyyesu mucchito.	smitten with delusory things.
♦ abhabbo tādiso bhikkhu,	He’s incapable, a monk like this,
phuṭṭhuṃ sam-bodhi-muttamaṃ.	of touching superlative self-awakening.
♦ “yo ca caraṃ vā tiṭṭhaṃ vā VAR,	But whoever– walking, standing,
nisinno uda vā sayaṃ.	sitting, or lying down–
♦ vitakkaṃ samayitvāna,	overcomes thought,
Vitakk-ūpasame rato.	delighting in the stilling of thought:
♦ bhabbo so tādiso bhikkhu,	he’s capable, a monk like this,
phuṭṭhuṃ sambodhi-muttaman”ti.	of touching superlative self-awakening.

♦ ayampi attho vutto bhagavatā,	This, too, was the meaning of what was said by the Blessed One,
iti me sutanti.	so I have heard.
ekādasamaṃ.	(end of sutta)
	See also: MN 19; MN 20; AN 3:102; AN 4:11; AN 6:20; AN 10:51

(4. Lying down)

♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa	"{if, while} lying-down **, ********, (a) monk (who is) wakeful,
abhijjhā-byāpādo vigato hoti,	{has gotten rid of} longing-(and)-ill-will,
thina-middhaṃ...	{has abandoned} dullness-and-drowsiness,
uddhacca-kukkuccaṃ...	{has abandoned} restlessness-and-remorse,
vicikicchā pahīnā hoti,	{has abandoned} doubt,
āraddhaṃ hoti vīriyaṃ as-allīnaṃ,	aroused is (his) vigor, without-slackening
upaṭṭhitā sati a-sammuṭṭhā,	established mindfulness not-muddled,
passaddho kāyo a-sāraddho,	tranquil body not-disturbed,
samāhitaṃ cittaṃ ekaggaṃ,	concentrated mind unified,

sayānopi, bhikkhave, bhikkhu jāgaro	then {that monk while} lying-down wakefully {is said to} be:
‘ātāpī ottāpī	'ardent, dreads-wrongdoing,
satataṃ samitaṃ	constantly (and) continuously
āraddha-vīriyo pahitatto’ti	has-aroused-vigor (and) resolute.'
vuccati.	{*******}

(verse)

♦ “yataṃ care yataṃ tiṭṭhe,	Controlled (in) walking, controlled (in) standing,
yataṃ acche yataṃ saye.	controlled (in) sitting (and in) lying down;
♦ yataṃ samiñjaye bhikkhu,	controlled (he) draws-in-the-limbs, (the) monk,
yatamenaṃ pasāraye.	controlled (he) stretches-them-out.
♦ “uddhaṃ tiriyaṃ apācīnaṃ,	Above, across, (and) below,
yāvatā jagato gati.	as-far-as (the) world extends,
♦ samavekkhitā ca dhammānaṃ,	one-who-scrutinizes the dhamma,
khandhānaṃ udayabbayaṃ.	aggregates arising-and-vanishing.

(this line not in AN 4.12

♦ “evaṃ vihārim-ātāpiṃ,	thus dwelling-ardently,
Santa-vuttimanuddhataṃ.	(at) peace-not-restless

♦ “ceto-samatha-sāmīciṃ,	mind's-serenity-proper,
sikkhamānaṃ sadā sataṃ.	training (in that), always mindful
♦ satataṃ pahitattoti,	constantly resolute,
āhu bhikkhuṃ tathāvidhan”ti.	(they) call (a) monk such-as-that."

♦ ayampi attho vutto bhagavatā, iti me sutanti. dvādasamaṃ.

KN Iti 112 loka: world

♦ 13. loka-suttaṃ (KN 4.112) n
♦ 112. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§112. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “loko, bhikkhave, tathāgatena abhisambuddho: lokasmā tathāgato visaṃyutto. lokasamudayo, bhikkhave, tathāgatena abhisambuddho : lokasamudayo tathāgatassa pahīno. lokanirodho, bhikkhave, tathāgatena abhisambuddho: lokanirodho tathāgatassa sacchikato. lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā: lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.	“Monks, the world1 has been fully awakened to by the Tathāgata. From the world, the Tathāgata is disjoined. The origination of the world has been fully awakened to by the Tathāgata. The origination of the world has, by the Tathāgata, been abandoned. The cessation of the world has been fully awakened to by the Tathāgata. The cessation of the world has, by the Tathāgata, been realized. The path leading to the cessation of the world has been fully awakened to by the Tathāgata. The path leading to the cessation of the world has, by the Tathāgata, been developed.2

♦ “yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā yasmā taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccati.	“Whatever in this world–with its devas, Māras, & Brahmas, its generations complete with contemplatives & brahmans, princes & men–is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathāgata. Thus he is called the Tathāgata.

♦ “yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā, tasmā tathāgatoti vuccati.	“From the night the Tathāgata fully awakens to the unsurpassed Right Self-awakening to the night he is totally unbound in the Unbinding property with no fuel remaining,3 whatever the Tathāgata has said, spoken, explained is just so (tatha) and not otherwise. Thus he is called the Tathāgata.

♦ “yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī yathākārī tathāvādī, tasmā tathāgatoti vuccati.	“The Tathāgata is one who does in line with (tathā) what he teaches, one who teaches in line with what he does. Because he is one who does in line with what he teaches, one who teaches in line with what he does, he is thus called the Tathāgata.
♦ “sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā tathāgatoti vuccatī”ti.	“In this world with its devas, Māras, & Brahmas, its generations complete with contemplatives & brahmans, princes & men, the Tathāgata is the unconquered conqueror, total seer, the wielder of power.4 Thus he is called the Tathāgata.”

etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	This is the meaning of what the Blessed One said. So with regard to this it was said:

(verse)


♦ “sabba-lokaṃ VAR abhiññāya,	Directly knowing all the world,
sabba-loke yathā-tathaṃ.	all the world as it really is,
♦ sabba-loka-visaṃyutto,	from all the world disjoined,
sabba-loke anūpayo VAR .	in all the world unmatched.

♦ “sa ve VAR sabb-ābhibhū dhīro,	Conquering all in all ways, enlightened,
sabba-ganthappamocano.	released from all bonds,
♦ phuṭṭhāssa paramā santi,	he touches the foremost peace–
nibbānaṃ akuto-bhayaṃ.	Unbinding, free from fear.

♦ “esa khīṇāsavo buddho,	He is free of effluent, of trouble,
anīgho chinna-saṃsayo.	awakened, his doubts cut through;
♦ sabba-kammak-khayaṃ patto,	has attained the ending of action,
vimutto upadhisaṅkhaye.	is released in the destruction of acquisitions.

♦ “esa so bhagavā buddho,	He is blessed, awakened.
esa sīho anuttaro.	He is a lion, unsurpassed.
♦ sadevakassa lokassa,	In the world with its devas
brahmacakkaṃ pavattayi.	he set the Brahma-wheel going.5

♦ “iti devā manussā ca,	Thus do divine & human beings
ye buddhaṃ saraṇaṃ gatā.	who have gone to the Buddha for refuge,
♦ saṅgamma taṃ namassanti,	gathering, pay homage
mahantaṃ vīta-sāradaṃ.	to the great one, thoroughly mature:

♦ “danto damayataṃ seṭṭho,	‘Tamed, he’s the best of those who can be tamed;
santo samayataṃ isi.	calm, the seer of those who can be calmed;
♦ mutto mocayataṃ aggo,	released, supreme among those who can be released;
tiṇṇo tārayataṃ varo.	crossed, the foremost of those who can cross.’

♦ “iti hetaṃ namassanti,	Thus they pay homage
mahantaṃ vītasāradaṃ.	to the great one, thoroughly mature:
♦ sadevakasmiṃ lokasmiṃ,	‘In this world with its devas,
natthi te paṭipuggalo”ti.	there’s no one to compare with you.’

♦ ayampi attho vutto bhagavatā,	This, too, was the meaning of what was said by the Blessed One,
iti me sutanti. terasamaṃ.	so I have heard.

Notes

1. SN 35:82 defines the “world“ as the six sense spheres, their objects, consciousness at those spheres, contact at those spheres, and whatever arises in dependence on that contact, experienced as pleasure, pain, or neither pleasure nor pain.

2. This passage parallels, with one change, the duties appropriate to the four nobles truths: abandoning the origination of stress, realizing its cessation, and developing the path of practice leading to its cessation. The one deviation is that whereas the duty with regard to stress is to comprehend it, here the Tathāgata is disjoined from the world. See SN 56:11.

3. These are epithets usually associated with the Great Brahma. See §22 and §44.

4. The Brahma-wheel = the Dhamma-wheel, the name of the Buddha’s first sermon, so called because it contains a “wheel” that lists all twelve combinations of two variables: the four noble truths–stress, its origination, its cessation, and the way leading to its cessation–and the three levels of knowledge appropriate to each truth: knowledge of the truth, knowledge of the task appropriate to the truth, and knowledge that the task has been completed. This wheel constitutes the Buddha’s most central teaching.

This itivuttaka is identical with AN 4:23.

See also: MN 72; MN 140; MN 146; AN 4:24; AN 10:81; §63; Sn 5:6

♦ catukkanipāto niṭṭhito.

♦ tassuddānaṃ —

♦ brāhmaṇasulabhā VAR jānaṃ, samaṇasīlā taṇhā brahmā.

♦ bahukārā kuhapurisā VAR, cara sampanna lokena terasāti.

♦ suttasaṅgaho —

♦ sattavisekanipātaṃ, dukkaṃ bāvīsasuttasaṅgahitaṃ.

♦ samapaññāsamathatikaṃ, terasa catukkañca iti yamidaṃ.

♦ dvidasuttarasuttasate, saṅgāyitvā samādahiṃsu purā.

♦ arahanto ciraṭṭhitiyā, tamāhu nāmena itivuttanti.

♦ itivuttakapāḷi niṭṭhitā.




∴

(cst 4 pali, burmese canon)	(derived from Thanissaro trans. From thai canon)
♦ iti-vuttaka-pāḷi	Thus [was it] – said - ****
♦ 1. ekaka-nipāto	{group} one

♦ 2. dosasuttaṃ (KN 4.2)

♦ 2. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§2. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. katamaṃ ekadhammaṃ? dosaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon aversion as the one quality, and I guarantee you non-return.”

♦ 3. mohasuttaṃ (KN 4.3)

♦ 3. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§3. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. katamaṃ ekadhammaṃ? mohaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon delusion as the one quality, and I guarantee you non-return.”

♦ 4. kodhasuttaṃ (KN 4.4) n

♦ 4. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§4. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. katamaṃ ekadhammaṃ? kodhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon anger as the one quality, and I guarantee you non-return.”

♦ 5. makkhasuttaṃ (KN 4.5)

♦ 5. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§5. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. katamaṃ ekadhammaṃ? makkhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon contempt as the one quality, and I guarantee you non-return.”


♦ “yena dosena duṭṭhāse,	The aversion with which
sattā gacchanti duggatiṃ.	beings go to a bad destination,
♦ taṃ dosaṃ sammadaññāya,	upset:
pajahanti vipassino.	from rightly knowing that aversion,
♦ pahāya na punāyanti,	those who see clearly
imaṃ lokaṃ kudācanan”ti.	let go.
♦ ayampi attho vutto bhagavatā,	Letting go,
iti me sutanti. dutiyaṃ.	they never come to this world
	again.


♦ “yena mohena mūḷhāse,	The delusion with which
sattā gacchanti duggatiṃ.	beings go to a bad destination,
♦ taṃ mohaṃ sammadaññāya,	confused:
pajahanti vipassino.	from rightly knowing that delusion,
♦ pahāya na punāyanti,	those who see clearly
imaṃ lokaṃ kudācanan”ti.	let go.
♦ ayampi attho vutto bhagavatā,	Letting go,
iti me sutanti. tatiyaṃ.	they never come to this world
	again.


♦ “yena kodhena kuddhāse,	The anger with which
sattā gacchanti duggatiṃ.	beings go to a bad destination,
♦ taṃ kodhaṃ sammadaññāya,	enraged:
pajahanti vipassino.	from rightly knowing that anger,
♦ pahāya na punāyanti,	those who see clearly
imaṃ lokaṃ kudācanan”ti.	let go.
♦ ayampi attho vutto bhagavatā,	Letting go,
iti me sutanti. catutthaṃ.	they never come to this world
	again.


♦ “yena makkhena makkhāse VAR,	The contempt with which
sattā gacchanti duggatiṃ.	beings go to a bad destination,
♦ taṃ makkhaṃ sammadaññāya,	disdainful:
pajahanti vipassino.	from rightly knowing that contempt,
♦ pahāya na punāyanti,	those who see clearly
imaṃ lokaṃ kudācanan”ti.	let go.
♦ ayampi attho vutto bhagavatā,	Letting go,
iti me sutanti. pañcamaṃ.	they never come to this world
	again.

♦ 6. mānasuttaṃ (KN 4.6)

♦ 6. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§6. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. katamaṃ ekadhammaṃ? mānaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon conceit as the one quality, and I guarantee you non-return.”


♦ “yena mānena mattāse,	The conceit with which
sattā gacchanti duggatiṃ.	beings go to a bad destination,
♦ taṃ mānaṃ sammadaññāya,	proud:
pajahanti vipassino.	from rightly knowing that conceit,
♦ pahāya na punāyanti,	those who see clearly
imaṃ lokaṃ kudācanan”ti.	let go.
♦ ayampi attho vutto bhagavatā,	Letting go,
iti me sutanti. chaṭṭhaṃ.	they never come to this world
	again.

♦ 8. mānapariññāsuttaṃ (KN 4.8)

♦ 8. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§8. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “mānaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya . mānañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, one who has not fully known & fully understood conceit, whose mind has not been cleansed of passion for it, has not abandoned it, is incapable of putting an end to stress. But one who has fully known & fully understood conceit, whose mind has been cleansed of passion for it, has abandoned it, is capable of putting an end to stress.”


♦ “mānupetā ayaṃ pajā,	People are
mānaganthā bhave ratā.	possessed by conceit
♦ mānaṃ aparijānantā,	bound with conceit
āgantāro punabbhavaṃ.	delighted with becoming.
♦ “ye ca mānaṃ pahantvāna,	Not comprehending conceit,
vimuttā mānasaṅkhaye.	they come to further becoming.
♦ te mānaganthābhibhuno,	But those who, letting go of conceit,
sabbadukkhamupaccagun”ti VAR .	are, in its destruction, released,
♦ ayampi attho vutto bhagavatā,	conquering the bond of conceit,
iti me sutanti. aṭṭhamaṃ.	go beyond
	all bonds.

♦ 9. lobhapariññāsuttaṃ (KN 4.9)

♦ 9. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§9. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “lobhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. lobhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, one who has not fully known & fully understood greed, who has not detached his mind from it and let go of it, is incapable of putting an end to stress. But one who has fully known & fully understood greed, who has detached his mind from it and let go of it, is capable of putting an end to stress.”

♦ 10. dosapariññāsuttaṃ (KN 4.10)

♦ 10. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§§10—13. This was said by the Blessed One, said by the Arahant, so I have heard:
	[THE VERSES FOR THESE DISCOURSES ARE IDENTICAL WITH THOSE FOR §§2—5.]
♦ “dosaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. dosañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, one who has not fully known & fully understood aversion… delusion… anger… contempt, whose mind has not been cleansed of passion for it, has not abandoned it, is incapable of putting an end to stress. But one who has fully known & fully understood aversion… delusion… anger… contempt, whose mind has been cleansed of passion for it and has abandoned it, is capable of putting an end to stress.”


♦ mānato rāgadosā puna dve, pakāsitā vaggamāhu paṭhamanti.


♦ paṭhamo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ rāgadosā atha moho, kodhamakkhā mānaṃ sabbaṃ.

♦ 1. mohapariññāsuttaṃ (KN 4.11)

♦ 11. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --

♦ “mohaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. mohañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —

♦ 2. kodhapariññāsuttaṃ (KN 4.12)

♦ 12. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --

♦ “kodhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. kodhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —

♦ 3ṃakkhapariññāsuttaṃ (KN 4.13)

♦ 13. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --

♦ “makkhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. makkhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —


♦ “yena makkhena makkhāse,
sattā gacchanti duggatiṃ.
♦ taṃ makkhaṃ sammadaññāya,
pajahanti vipassino.
♦ pahāya na punāyanti,
imaṃ lokaṃ kudācanan”ti.
♦ ayampi attho vutto bhagavatā,
iti me sutanti. tatiyaṃ.

♦ 4. avijjānīvaraṇasuttaṃ (KN 4.14)

♦ 14. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§14. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “nāhaṃ, bhikkhave, aññaṃ ekanīvaraṇampi samanupassāmi yena VAR nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, avijjānīvaraṇaṃ VAR . avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṃ sandhāvanti saṃsarantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, I don’t envision even one other hindrance–hindered by which people go wandering & transmigrating on for a long, long time–like the hindrance of ignorance. Hindered by the hindrance of ignorance, people go wandering & transmigrating on for a long, long time.”


♦ “natthañño ekadhammopi,	No one other thing
yenevaṃ VAR nivutā pajā.	so hinders people
♦ saṃsaranti ahorattaṃ,	that they wander on, day & night,
yathā mohena āvutā.	as when they’re obstructed
♦ “ye ca mohaṃ pahantvāna,	by delusion.
tamokhandhaṃ VAR padālayuṃ.	But those who, letting go of delusion,
♦ na te puna saṃsaranti,	shatter the mass of darkness,
hetu tesaṃ na vijjatī”ti.	wander no further.
♦ ayampi attho vutto bhagavatā,	Their cause isn’t found.
iti me sutanti. catutthaṃ.

♦ 5. musā-vāda-suttaṃ (KN 4.25) n	KN Iti 25 lying-speech-discourse
(cst4)	(derived from thanissaro)
♦ 25. vuttañh-etaṃ bhagavatā,	§25. {This}-was-said (by) the Blessed One,
vuttam-arahatāti me sutaṃ --	said-(by the)-Arahant (so) I have-heard:

♦ “eka-dhammaṃ atītassa, bhikkhave, purisa-puggalassa	“one-thing transgressed, *********, (for a) person,
nāhaṃ tassa kiñci pāpa-kammaṃ a-karaṇīyanti	there is no evil-action not-(to be)-done.
vadāmi.	(this I) say.
katamaṃ eka-dhammaṃ?	Which one thing?
yadidaṃ bhikkhave, sampajāna-musā-vādo”ti.	just-this, monks: deliberate-lie-telling."
etam-atthaṃ bhagavā avoca.	this-(is the)-meaning (of what) the-blessed-one said.
tatth-etaṃ iti vuccati —	(with regard to)-that thus (was it) said.


♦ “eka-dhammaṃ atītassa,	"one-thing transgressed,
musā-vādissa jantuno.	lying-speech (by a) person,
♦ vitiṇṇa-para-lokassa,	rejecting-[concern for the]-after-world,
natthi pāpaṃ a-kāriyan”ti.	(there is)-no evil (he will) not-do."

♦ ayam-pi attho vutto bhagavatā,	This-also (was the) meaning (of what was) said (by) the-blessed-one.
iti me sutanti.	so I heard.
pañcamaṃ.	(end of sutta)
	See also: MN 61

(cst 4 pali, burmese canon)	(Thanissaro trans. From thai canon)
♦ iti-vuttaka-pāḷi	thus (was it) said - *****
♦ 2. duka-nipāto	Second – group

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Iti (Than.)

KN Iti (Than.)

KN Iti ekakanipāto

KN Iti 1

(verse)

KN Iti 2

(verse)

KN Iti 3

(verse)

KN Iti 4

(verse)

KN Iti 5

(verse)

KN Iti 6

(verse)

KN Iti 7

(verse)

KN Iti 8

(verse)

KN Iti 9

(verse)

KN Iti 10

(verse)

KN Iti 11

(verse)

KN Iti 12

(verse)

KN Iti 13

(verse)

KN Iti 14

(verse)

KN Iti 15

(verse)

KN Iti 16

(verse)

KN Iti 17

(verse)

KN Iti 18

(verse)

KN Iti 19

(verse)

KN Iti 20

(verse)

KN Iti 21 pasanna-citta: clear-mind

(verse)

KN Iti 22 metta-good-will

(verse)

KN Iti 23

(verse)

KN Iti 24

(verse)

KN Iti 25 musā-vāda: lying-speech

(verse)

KN Iti 26 dāna: sharing

(verse)

KN Iti 27 mettā-bhāvanā: good-will-development

(verse)

KN Iti Duka-nipāto

KN Iti 28 dukkha-vihāra: because of not guarding sense doors and wrong eating

(verse)

KN Iti 29 sukha-vihāra: because of guarding sense doors and right eating

(verse)

KN Iti 30 tapanīya: remorse

(verse)

KN Iti 31 a-tapanīya: non-remorse

(verse)

KN Iti 32

(verse)

KN Iti 33 dutiya-sīla

(verse)

KN Iti 34 ātāpī: ardency: w/jhāna, capable of nirvana

(verse)

KN Iti 35 paṭhama-nakuhana

(verse)

KN Iti 36 dutiya-nakuhana

(verse)

KN Iti 37 somanassa

(verse)

KN Iti 38 vitakka

♦ 6. dutiya-sīla-suttaṃ (KN 4.33)

♦ 33. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§33. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge. katamehi dvīhi ? bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā. imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Endowed with two things, monks, a person–as if carried off–is thus placed in heaven. Which two? Auspicious habits & auspicious views. Endowed with these two things, a person–as if carried off–is thus placed in heaven.”


♦ “bhaddakena ca sīlena,	Auspicious habits &
bhaddikāya ca diṭṭhiyā.	auspicious views:
♦ etehi dvīhi dhammehi,	a person, discerning,
yo samannāgato naro.	endowed with these two things,
♦ kāyassa bhedā sappañño,	at the break-up of the body
saggaṃ so upapajjatī”ti.	reappears in heaven.
♦ ayampi attho vutto bhagavatā,
iti me sutanti. chaṭṭhaṃ.


(cst 4 pali, burmese canon)	(Thanissaro trans. From thai canon)
♦ itivuttakapāḷi	Thus [was it] – said - ****
♦ 3. tika-nipāto	{group} three
♦ 1. paṭhama-vaggo	First-chapter
♦ 1. mūla-suttaṃ (KN 4.50) n n	(root-discourse)



♦ 50. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§50. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tīṇimāni, bhikkhave, akusalamūlāni. katamāni tīṇi? lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ — imāni kho, bhikkhave, tīṇi akusalamūlānī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three roots of what is unskillful. Which three? Greed as a root of what is unskillful, aversion as a root of what is unskillful, delusion as a root of what is unskillful. These are the three roots of what is unskillful.”


♦ “lobho doso ca moho ca,	Greed, aversion, delusion destroy
purisaṃ pāpacetasaṃ.	the self-same person of evil mind
♦ hiṃsanti attasambhūtā,	from whom they are born,
tacasāraṃva samphalan”ti.	like the fruiting
♦ ayampi attho vutto bhagavatā,	of the bamboo.
iti me sutanti. paṭhamaṃ.	See also: MN 9; Dhp 164


♦ 3. paṭhama-vedanā-suttaṃ (KN 4.52)

♦ 52. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§52. This was said by the Blessed One, said by the Arahant, so I have heard: “

♦ “tisso imā, bhikkhave, vedanā. katamā tisso? sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā --	Monks, there are these three feelings. Which three? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain.

♦ imā kho, bhikkhave, tisso vedanā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	These are the three feelings.”


♦ “samāhito sampajāno,	Centered,
sato buddhassa sāvako.	alert,
♦ vedanā ca pajānāti,	mindful,
vedanānañca sambhavaṃ.	the Awakened One’s
♦ “yattha cetā nirujjhanti,	disciple
maggañca khayagāminaṃ.	discerns feelings,
♦ vedanānaṃ khayā bhikkhu,	how feelings come into play,
nicchāto parinibbuto”ti.	where they cease,
♦ ayampi attho vutto bhagavatā,	& the path to their ending.
iti me sutanti. tatiyaṃ.	With the ending of feelings, a monk
	free from hunger
	is totally unbound.
	See also: Sn 3:12; Dhp 92—93

♦ 5. paṭhama-esanā-suttaṃ (KN 4.54)

♦ 54. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§54. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tisso imā, bhikkhave, esanā. katamā tisso? kāmesanā, bhavesanā, brahmacariyesanā — imā kho, bhikkhave, tisso esanā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three searches. Which three? The search for sensuality, the search for becoming, the search for a holy life. These are the three searches.”

♦ 6. dutiya-esanā-suttaṃ (KN 4.55)

♦ 55. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§55. This was said by the Blessed One, said by the Arahant, so I have heard:

♦ “tisso imā, bhikkhave, esanā. katamā tisso? kāmesanā, bhavesanā, brahmacariyesanā — imā kho, bhikkhave, tisso esanā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three searches. Which three? The search for sensuality, the search for becoming, the search for a holy life. These are the three searches.”


♦ “kāmesanā bhavesanā,	Sensuality-search, becoming-search,
brahmacariyesanā saha.	together with the holy-life search–
♦ iti saccaparāmāso,	i.e., grasping at truth
diṭṭhiṭṭhānā samussayā.	based on an accumulation
♦ “sabbarāgavirattassa,	of viewpoints:
taṇhakkhayavimuttino.	through the relinquishing of searches
♦ esanā paṭinissaṭṭhā,	& the abolishing of viewpoints
diṭṭhiṭṭhānā samūhatā.	of one dispassionate to
♦ esanānaṃ khayā bhikkhu,	all passion,
nirāso akathaṃkathī”ti.	and released in the ending
♦ ayampi attho vutto bhagavatā,	of craving,
iti me sutanti. chaṭṭhaṃ.	through the ending of searches, the monk
	is without perplexity, free
	of longing.