4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Iti-vuttaka

thus (it was) said

112 suttas total. 4 books (nipāta).
4👑☸KN‍ Iti       🔝

🔗🔊 KN Iti audio recordings in many languages

Eka-nipāta Paṭhama Vagga

book-one, first chapter

KN Iti 1 Lobha: Greed
Give up one dharma - greed - and I guarantee you non-return.

KN Iti 2 Dosa: Hate
Give up one dharma - hate - and I guarantee you non-return.

KN Iti 3 Moha: Delusion
Give up one dharma - delusion - and I guarantee you non-return.

KN Iti 4 Kodha: Anger
Give up one dharma - anger - and I guarantee you non-return.

KN Iti 5 Makkha: Disdain
Give up one dharma - disdain - and I guarantee you non-return.

KN Iti 6 Māna: Conceit
Give up one dharma - conceit - and I guarantee you non-return.

KN Iti 7 Sabba-pariññā: Complete Understanding of All
Completely understand - The All - to end suffering.

KN Iti 8 Māna-pariññā-: Complete Understanding of Conceit
Completely understand - conceit - to end suffering.

KN Iti 9 Lobha-pariññā: Complete Understanding of Greed
Completely understand - greed - to end suffering.

KN Iti 10 Dosa-pariññā: Complete Understanding of Hate
Completely understand - hate - to end suffering.

Eka-nipāta Dutiya Vagga

book-one, second chapter

KN Iti 11 Moha-pariññā: Complete Understanding of Delusion
Completely understand - delusion - to end suffering.

KN Iti 12 Kodha-pariññā: Complete Understanding of Anger
Completely understand - amger - to end suffering.

KN Iti 13 Makkha-pariññā: Complete Understanding of Disdain
Completely understand - disdain - to end suffering.

KN Iti 14 Avijjā-nīvaraṇa: The Hindrance of Ignorance
I see no hindrance as ignorance, that keeps people transmigrating.

KN Iti 15 Taṇhā-saṁ-yojana: The Fetter of Craving
I see no fetter as craving, that keeps people transmigrating.

KN Iti 16 Paṭhama-sekha: A Trainee (1st)
No single internal factor as useful to trainee as wise attention. With that, they abandon unskillful and develop skillful.

KN Iti 17 Dutiya-sekha: A Trainee (2nd)
No single external factor as useful to trainee as good friends. With that, they abandon unskillful and develop skillful.

KN Iti 18 Saṅgha-bheda: Schism in the Saṅgha
One who causes schism in sangha, cause people to lose confidence. They burn in hell for an aeon.

KN Iti 19 Saṅgha-sāmaggī: Harmony in the Saṅgha
One who makes harmony in sangha, cause people to gain confidence. They thrive in heaven for an aeon.

KN Iti 20 Paduṭṭha-citta: A Corrupted Mind
When I see a corrupted mind, I know if they die now, they'll go to hell. Corrupt mind is the cause.

Eka-nipāta Tatiya Vagga

book-one, third chapter

KN Iti 21 Pasanna-citta: A Pure Mind
When I see a pure mind, I know if they die now, they'll go to heaven. Pure mind is the cause.

KN Iti 22 Metta: friendly-kindness
Don't fear merit. Merit is a term for what is happiness, likeable, agreeable. I recall aeons of happiness because of merit. I realized the 3 karmic actions causing that: 1) giving, 2) self control, 3) retraint

KN Iti 23 Ubhayattha: Both Kinds of Benefit
Develop the one Dharma of assiduity with respect to skillful Dharmas. Doing so secures benefit for this life and future lives.

KN Iti 24 Aṭṭhi-puñja: A Heap of Bones
Pile up the bones from a person transmigrating many times over an aeon, it would stack up as high as the biggest mountain. 4👑☸ and 👑8☸ ends dukkha, at most 7 more lives.

KN Iti 25 Musā-vāda: Lying speech
Transgress one dharma, one who tells deliberate lies, there is no evil they won't do.

KN Iti 26 Dāna: Giving
If beings knew as I do the fruit of giving and sharing, they would not eat without sharing, even the last bite.

KN Iti 27 Mettā-bhāvanā: The Meditation on friendly-kindness
Of all worldly merit, none are worth one sixteenth of friendly-kindness.

Duka-nipāta Paṭhama Vagga

book-two, first chapter

KN Iti 28 Dukkha-vihāra: Living in Suffering
When a monk has two dharmas, they live unhappily this life and have bad rebirth.

KN Iti 29 Sukha-vihāra: Living in Happiness
When a monk has two dharmas, they live happily this life and have good rebirth.

KN Iti 30 Tapanīya: Mortifying
Two dharmas are mortifying. 1) I have not done good things, 2) I've done bad things.

KN Iti 31 A-tapanīya: Not Mortifying
Two dharmas are not-mortifying. 1) I have done good things, 2) I've not done bad things.

KN Iti 32 Paṭhama-sīla: Ethics (1st)
A person with two dharmas is cast down to hell: 1) evil ethics, 2) evil view

KN Iti 33 Dutiya-sīla: Ethics (2nd)
A person with two Dharmas is cast up to heaven: 1) good ethics, 2) good view

KN Iti 34 Ātāpī: ardent
Without having ardency and shame, a monk can not achieve awakening, nirvana.

KN Iti 35 Paṭhama-jananakuhana: Deceit and Flattery (1st)
Monks, the holy life is not lived for deceiving or flattering people for gains. It is lived for restraint and abandoning.

KN Iti 36 Dutiya-jananakuhana: Deceit and Flattery (2nd)
Monks, the holy life is not lived for deceiving or flattering people for gains. It is lived for direct knowledge and final knowledge.

KN Iti 37 So-manassa: mental joy
When a monk has two Dharmas they're full of physical pleasure and mental happiness in the present life, and laid ground for nirvana. 1) Being inspired by spiritually urgent themes, 2) right exertion when inspired.

Duka-nipāta Dutiya Vagga

book-two, second chapter

KN Iti 38 Vitakka: thoughts
Two thoughts occur to the Buddha. 1) Thoughts of safety, based on non ill will, may all creatures not be harmed. 2) thoughts on seclusion-&-discernment such as 'what is skillful?', 'what should be abandoned?'

KN Iti 39 Desanā: Teaching
I have two ways to teach Dharma. 1) See evil as evil. 2) having seen evil as evil, be disenchanted, dispassionate, and freed from it.

KN Iti 40 Vijjā: Knowledge
Monks, 1) ignorance precedes attainment of unskillful Dharmas. 2) Knowledge precedes attainment of skillful Dharmas.

KN Iti 41 Paññā-parihīna: Bereft of Wisdom
(summary of sutta)

KN Iti 42 Sukka-dhamma: Bright dharmas
(summary of sutta)

KN Iti 43 A-jāta: Un-born
(summary of sutta)

KN Iti 44 Nibbāna-dhātu: Facets of nirvana
(summary of sutta)

KN Iti 45 Paṭisallāna: Retreat
(summary of sutta)

KN Iti 46 Sikkhā-nisaṁsa: The Benefits of Training
(summary of sutta)

KN Iti 47 Jāgariya: Wake Up
(summary of sutta)

KN Iti 48 Āpāyika: Bound for Loss
(summary of sutta)

KN Iti 49 Diṭṭhi-gata: Misconceptions
(summary of sutta)

Tika-nipāta Paṭhama Vagga

book-three, first chapter

KN Iti 50 Mūla: Roots
(summary of sutta)

KN Iti 51 Dhātu: Elements
(summary of sutta)

KN Iti 52 Paṭhama-vedanā: Feelings (1st)
(summary of sutta)

KN Iti 53 Dutiya-vedanā: Feelings (2nd)
(summary of sutta)

KN Iti 54 Paṭhama-esanā: Searches (1st)
(summary of sutta)

KN Iti 55 Dutiya-esanā: Searches (2nd)
(summary of sutta)

KN Iti 56 Paṭhama-āsava: Asinine-inclinations (1st)
(summary of sutta)

KN Iti 57 Dutiya-āsava: Asinine-inclinations (2nd)
(summary of sutta)

KN Iti 58 Taṇhā: Craving
(summary of sutta)

KN Iti 59 Māra-dheyya: Māra’s Sway
(summary of sutta)

Tika-nipāta Dutiya Vagga

book-three, second chapter

KN Iti 60 Puñña-kiriya-vatthu: Grounds for Making Merit
(summary of sutta)

KN Iti 61 Cakkhu: The Eye
(summary of sutta)

KN Iti 62 Indriya: Faculties
(summary of sutta)

KN Iti 63 Addhā: Periods
(summary of sutta)

KN Iti 64 Du-c-carita: Bad Conduct
(summary of sutta)

KN Iti 65 Su-carita: Good Conduct
(summary of sutta)

KN Iti 66 Soceyya: Purity
(summary of sutta)

KN Iti 67 Moneyya: Sagacity
(summary of sutta)

KN Iti 68 Paṭhama-rāga: Greed (1st)
(summary of sutta)

KN Iti 69 Dutiya-rāga: Greed (2nd)
(summary of sutta)

Tika-nipāta Tatiya Vagga

book-three, third chapter

KN Iti 70 Micchā-diṭṭhika: Having Wrong View
(summary of sutta)

KN Iti 71 Sammā-diṭṭhika: Having Right View
(summary of sutta)

KN Iti 72 Nissaraṇiya: Elements of Escape
(summary of sutta)

KN Iti 73 Santatara: More Peaceful
(summary of sutta)

KN Iti 74 Putta: A Child
(summary of sutta)

KN Iti 75 A-vuṭṭhika: A Rain-less Cloud
(summary of sutta)

KN Iti 76 Sukha-patthanā: Wishing for Happiness
(summary of sutta)

KN Iti 77 Bhidura: Fragile
(summary of sutta)

KN Iti 78 Dhātu-sosaṁsandana: Converging Elements
(summary of sutta)

KN Iti 79 Parihāna: Decline
(summary of sutta)

Tika-nipāta Catuttha Vagga

book-three, fourth chapter

KN Iti 80 Vitakka: Thoughts
(summary of sutta)

KN Iti 81 Sakkāra: Esteem
(summary of sutta)

KN Iti 82 Deva-sadda: The Cry of the Gods
(summary of sutta)

KN Iti 83 Pañca-pubba-nimitta: Five Warning Signs
(summary of sutta)

KN Iti 84 Bahu-janahita: For the Welfare of the People
(summary of sutta)

KN Iti 85 Asubh-ānupassī: Observing Ugliness
(summary of sutta)

KN Iti 86 Dhamm-ānu-dhamma-paṭipanna: Practicing Dharma In Line With the Dharma
(summary of sutta)

KN Iti 87 Andhakaraṇa: Destroyers of Sight
(summary of sutta)

KN Iti 88 Antarāmala: Inner Stains
(summary of sutta)

KN Iti 89 Devadatta: (name of Buddha’s evil cousin)
(summary of sutta)

Tika-nipāta Pañcama Vagga

book-three, fifth chapter

KN Iti 90 Agga-p-pasāda: Supreme Confidence
(summary of sutta)
|| KN Iti 87 AN 4.34*, AN 5.32*

KN Iti 91 Jīvika: Lifestyle
(summary of sutta)

KN Iti 92 Saṅghāṭi-kaṇṇa: The Corner of the Cloak
(summary of sutta)

KN Iti 93 Aggi: Fire
(summary of sutta)

KN Iti 94 Upa-parikkha: Examination
(summary of sutta)

KN Iti 95 Kāmūpapatti: Provided With Pleasure
(summary of sutta)

KN Iti 96 Kāma-yoga: Attached to Sensual Pleasures
(summary of sutta)

KN Iti 97 Kalyāṇa-sīla: Good Morals
(summary of sutta)

KN Iti 98 Dāna: Giving
(summary of sutta)

KN Iti 99 Te-vijja: The Three Knowledges
(summary of sutta)

Catukka-nipāta Paṭhama Vagga

book-four, first chapter

KN Iti 100 Brāhmaṇa-dhammayāga: The Holy Offering of the Dharma
Buddha shares his Dharma to heirs with open hands

KN Iti 101 Su-labha: Easily obtained
monk is contented with 4 requisites

KN Iti 102 Āsava-k-khaya: Asinine-inclinations destroyed
(summary of sutta)

KN Iti 103 Samaṇa-brāhmaṇa: Ascetics and Brahmins
they're not real unless they penetrate 4nt noble truths. See also: (identical) SN 56.22; KN Snp 3.12

KN Iti 104 Sīla-sampanna: Accomplished in Ethics
🔗Shares passage with SN 46.3, without the explicit pa-mojja

KN Iti 105 Taṇh’-uppāda: The Arising of Craving
craving for such things as clothes, lodgings, foods, leads to rebirth in samsara. See also: AN 4.9; AN 4.28; KN Snp 3.12

KN Iti 106 Sa-brahmaka: With Brahmā
children should honor and respect parents, teacher, this is like living with the Deity Brahma. See also: AN 2.31—32; AN 4.63

KN Iti 107 Bahu-kāra: Very Helpful
Mutual dependence between monks and laity. They offer requisites, monks teach Dhamma.

KN Iti 108 Kuha: Deceivers
any monks who are deceitful, stubborn, talkers, frauds, arrogant, & uncentered are not followers of mine. They have turned away from this Dhamma-&-Vinaya.

KN Iti 109 Nadī-sota: A River
simile of river, whirlpool for 5niv hindrances. Even if it’s with pain, you should abandon sensual desires. See also AN 7.48 and AN 10.13.

KN Iti 110 Cara: Walking
(same as AN 4.11) in all 4 postures, one works on attaining first jhana by overcoming the 3 vitakkas corresponding to the 3 wrong sankappa (right resolves).

KN Iti 111 Sampanna-sīla: Accomplishment in Ethics
(same as AN 4.12) doing jhanas in all 4 postures. It's definitely 4 jhanas, when it has samadhi, ekaggata, passadhi, sati, viriya.

KN Iti 112 Loka: The World
(same as AN 4.23) Buddha describes extent of his awakening thoroughly. See also: MN 72; MN 140; MN 146; AN 4.24; AN 10.81; §63; KN Snp 5.6

Ṭhānissaro Bhikkhu KN Iti Introduction

(🤖 9m) THE ITIVUTTAKA, a collection of 112 short discourses, takes its name from the statement at the beginning of each of its discourses: this (iti) was said (vuttaṁ) by the Blessed One. The collection as a whole is attributed to a laywoman named Khujjuttarā, who worked in the palace of King Udena of Kosambī as a servant to one of his queens, Sāmāvati. Because the Queen could not leave the palace to hear the Buddha’s discourses, Khujjuttarā went in her place, memorized what the Buddha said, and then returned to the palace to teach the Queen and her 500 ladies-in-waiting. For her efforts, the Buddha cited Khujjuttarā as the foremost of his laywomen disciples in terms of her learning. She was also an effective teacher: when the inner apartments of the palace later burned down, killing the Queen and her entourage, the Buddha commented (in Udāna 7:10) that all of the women had reached at least the first stage of awakening.
The name of the Itivuttaka is included in the standard early list of the nine divisions of the Buddha’s teachings–a list that predates the organization of the Pali Canon as we now know it. It’s impossible to determine, though, the extent to which the extant Pali Itivuttaka corresponds to the Itivuttaka mentioned in that list. The Chinese canon contains a translation of an Itivuttaka, attributed to Hsüan-tsang, that strongly resembles the text of the Pali Itivuttaka, the major difference being that parts of the Group of Threes and all of the Group of Fours in the Pali are missing in Hsüan-tsang’s translation. Either these parts were later additions to the text that found their way into the Pali but not into the Sanskrit version translated by Hsüan-tsang, or the Sanskrit text was incomplete, or Hsüan-tsang’s translation–which dates from the last months of his life–was left unfinished.
The extant Pali Itivuttaka is composed of 112 itivuttakas (to distinguish between individual itivuttakas and the collection as a whole, the standard practice is to capitalize the latter and not the former.) The collection is organized into four groups, according to the number of items treated in each itivuttaka. Thus the Group of Ones contains itivuttakas treating one item; the Group of Twos, those treating two items, and so on up to four. In this way, the Itivuttaka resembles the Aṅguttara Nikāya in its method of organization.
And the resemblance goes beyond that. Many of the suttas in the Aṅguttara are composed of a prose passage followed by a verse summary of what’s given in the prose. This was apparently one of the Buddha’s techniques for helping his listeners remember his message. In the Itivuttaka, all of the passages follow this pattern: a prose passage, spoken by the Buddha to the monks, followed by a verse, also attributed to the Buddha, summarizing the prose passage. However, more often than not, the verses in the itivuttakas add extra information not covered in the prose. In most cases, the extra information is fairly minor, but in a few (such as §63), it’s quite extensive. Because the prose passages are, in many instances, extremely short, this raises the question of whether they report entire discourses or simply gives the gist of those discourses. If just the gist, then perhaps the added information in the verse was actually treated in the full prose of the original discourse.
More than any other collection in the Canon, the Itivuttaka gives a sense of the Buddha’s ability to recycle his material when composing verses. In some cases, entire verses are repeated (e.g., §15 and §105); in others, a verse composed on one topic is fitted to another topic simply with the change of a word or two (e.g., §§1-6). In still others, repeated cadences and lines help to round out verses on a variety of topics (§§52, 54, 56). Although this tendency may seem to indicate a lack of originality, it is not a flaw. It eases the task of listeners trying to memorize blocks of material, and points out parallels between subjects that otherwise might not be clear.
In terms of style, the Itivuttaka differs from its neighbors in the Khuddaka Nikāya–such as the Dhammapada and Udāna–in being less obviously shaped by literary considerations. Most of the prose and verse passages are straightforwardly didactic, and so the collection as a whole does not convey a strong literary “savor” (rasa), the aesthetic experience of an emotion that people in ancient India sought in literary works. However, the collection does contain occasional traces of a literary sensibility.
As an overall organizing principle, the final itivuttaka in each of the four groups conveys the astounding savor: the aesthetic experience conveyed by the portrayal of something astonishing. The Group of Ones ends with a passage (§27) on how good will for all beings is a victory excelling the victories of all the kings of the past; the Group of Twos ends with a passage (§49) on the Arahant’s paradoxical avoidance of both becoming and non-becoming in mastering the path to awakening. The Group of Threes ends with a celebration (§99) of the Arahant as the true brahman; and the Group of Fours ends with an even more elaborate celebration (§112) of the many amazing qualities of the Buddha himself. In this way, even though the majority of passages in each group are not literary, the experience of reading (or listening to) each group ends on an aesthetically satisfying note.
Along the way, there enough poetic figures to maintain interest with touches of aesthetic savor. Although some of these figures, such as alliteration, are hard to convey in translation, others survive the rendering from Pali into English. The most prominent figures are similes (§§27, 38, 60, 69, 74, 75, 76, 78, 82, 87, 89, 91, 92) and metaphors (§§38, 46, 57, 58, 59, 62, 68, 93, 96, 112), including one complete metaphor (§109). Another figure used is the lamp: a poetic figure in which one word, such as an adjective or a verb, functions in two or more different clauses or sentences. The name of this figure comes from the image of the different clauses or sentences “radiating” from the one word. Examples of lamps in the Itivuttaka are in §§27, 87, and 92. Other figures include narratives (§§22, 83, 89) distinctions (§§27, 112), etymologies (§112), an illustration (§92), a rhetorical question (§98), and praise (§§106, 107, 112). These figures provide a variety of aesthetic savors, although the military similes and metaphors (§§27, 46, 62, 67, 68, 69, 82), along with distinctions and praise, make the heroic savor dominant. Because, in the aesthetic, tradition of the time, the heroic savor is supposed to shade into the astounding savor at the end of a work, this harmonizes with the overall organization of each group, noted above. Thus, even though the Itivuttaka is not a blatantly literary work, there is at least some aesthetic unity to the collection as a whole.
In terms of content, the itivuttakas cover the full range of Buddhist practice, with an emphasis on the very basic and very advanced stages. On the basic levels, the texts focus on the distinction between skillful and unskillful behavior. On the advanced, they treat such subtle topics as the role of becoming on the path (§49), the different aspects of Unbinding (§44), and the fact that an Arahant, having abandoned the All (§66; §68) cannot be classified in any way (§63; §69). In fact, many of the discussions about these more advanced points of the practice are found nowhere else in the Canon. If they had not been memorized, our knowledge of the Buddha’s teachings would have been severely impoverished. Like Queen Sāmāvati and her entourage, we are in Khujjuttarā’s debt.

Other KN Iti translations

derived from than.: 2019 pali + english version derived from Ṭhānissaro Bhikkhu‍.

fluent: 2022 derived from B. Sujato‍ using STED terms from lucid24.org.


How much time it takes to read Thanissaro version (with all footnotes) out loud

Eka-nipāta: group 1 : suttas 1-27 (🤖 28m)
Duka-nipāta: group 2 : suttas 28-49 (🤖 25m)
Tika-nipāta: group 3 : suttas 50-99 (🤖 86m)
catukka-nipāto: group 4 : suttas 100-112 (🤖 28m)

jhāna mentioned in 7 suttas

(but 4 jhānas are never taught, just jhana)


KN Iti 34 ātāpīsuttaṃ 34, with ardency and jhana, capable of nirvana. implies, without that, not capable.

KN Iti 45 paṭisallānasuttaṃ 45 buddha describes himself as always trying to be in jhana, samadhi, linked to retreat/patisallana

KN Iti 46 sikkhānisaṃsasuttaṃ 46 monks always should be in samadhi and jhana

KN Iti 47 jāgariyasuttaṃ 47, obtaining jhana necessary for nirvana

KN Iti 78 dhātusosaṃsandanasuttaṃ 78, in verse, passing mention of noble ones in jhana

KN Iti 81 sakkārasuttaṃ 81 monks always in samadhi in jhana, even on almsround

KN Iti 107 bahukārasuttaṃ 107, in verse, passing mention of arahant in jhana

every vitakka reference in KN Iti (6 suttas)


6 suttas in KN Iti
KN Iti 38 vitakka

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

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

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

KN Iti 87 andhakaraṇa

KN Iti 110 (same as AN 4.11 cara: walking (vitakka in various postures)

Agama parallels

T.17.765 本事經 Benshi jing "itivṛttaka Sutra"

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