4👑☸KN Iti

KN Iti 8 Māna-pariññā-: Complete Understanding of Conceit


8 Māna-pariññā-sutta	Complete Understanding of Conceit

Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Mānaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding conceit, without dispassion for it and giving it up, you can’t end suffering.
Mānañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.	By directly knowing and completely understanding conceit, having dispassion for it and giving it up, you can end suffering.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:

(verse)


“Mānupetā ayaṁ pajā,	“These folk are caught up in conceit,
mānaganthā bhave ratā;	tied by conceit, delighting in existence.
Mānaṁ aparijānantā,	Not completely understanding conceit,
āgantāro punabbhavaṁ.	they return in future lives.”

Ye ca mānaṁ pahantvāna,	Those who have given up conceit,
vimuttā mānasaṅkhaye;	freed in the ending of conceit,
Te mānaganthābhibhuno,	vanquishers of the tie of conceit,
sabbadukkhamupaccagun”ti.	have risen above all suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

KN Iti 14 Avijjā-nīvaraṇa: The Hindrance of Ignorance


14 Avijjānīvaraṇa sutta	The Hindrance of Ignorance
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Nāhaṁ, bhikkhave, aññaṁ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, avijjānīvaraṇaṁ.	“monks, I do not see a single hindrance, hindered by which people wander and transmigrate for a long time like the hindrance of ignorance.
bhikkhave, nivutā pajā dīgharattaṁ sandhāvanti saṁsarantī”ti.	Hindered by ignorance, people wander and transmigrate for a long time.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Natthañño ekadhammopi,	“There is no other 😈Dharma
yenevaṁ nivutā pajā;	that hinders people like ignorance.
Saṁsaranti ahorattaṁ,	Shrouded by delusion,
yathā mohena āvutā.	they transmigrate day and night.

Ye ca mohaṁ pahantvāna,	Those who have given up delusion,
tamokhandhaṁ padālayuṁ;	shattering the mass of darkness,
Na te puna saṁsaranti,	wander no more,
hetu tesaṁ na vijjatī”ti.	the root is not found in them.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

KN Iti 15 Taṇhā-saṁ-yojana: The Fetter of Craving


15 Taṇhāsaṁyojana sutta	The Fetter of Craving
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Nāhaṁ, bhikkhave, aññaṁ ekasaṁyojanampi samanupassāmi yena saṁyojanena saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, taṇhāsaṁyojanaṁ.	“monks, I do not see a single fetter, fettered by which people wander and transmigrate for a long time like the fetter of craving.
bhikkhave, saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsarantī”ti.	Fettered by craving, people wander and transmigrate for a long time.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Taṇhādutiyo puriso,	“Craving is a person’s partner
dīghamaddhāna saṁsaraṁ;	as they transmigrate on this long journey.
Itthabhāvaññathābhāvaṁ,	They go from this state to another,
saṁsāraṁ nātivattati.	but don’t escape transmigration.

Etamādīnavaṁ ñatvā,	Knowing this danger,
Taṇhaṁ dukkhassa sambhavaṁ;	that craving is the cause of suffering—
Vītataṇho anādāno,	rid of craving, free of grasping,
Sato bhikkhu paribbaje”ti.	a monk would wander rememberful.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

KN Iti 16 Paṭhama-sekha: A Trainee (1st)


16 Paṭhamasekha sutta	A Trainee (1st)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato ajjhattikaṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, yoniso manasikāro.	“Taking into account interior factors, monks, I do not see a single one that is so very helpful as proper attention for a trainee monk who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary.
Yoniso, bhikkhave, bhikkhu manasi karonto akusalaṁ pajahati, kusalaṁ bhāvetī”ti.	A monk paying proper attention gives up the unskillful and develops the skillful.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yonisomanasikāro,	“There is no ☸Dharma so helpful
dhammo sekhassa bhikkhuno;	for a trainee monk
Natthañño evaṁ bahukāro,	aspiring for the ultimate goal
uttamatthassa pattiyā;	as proper attention.
Yoniso padahaṁ bhikkhu,	Striving properly, a monk
khayaṁ dukkhassa pāpuṇe”ti.	attains the end of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

KN Iti 17 Dutiya-sekha: A Trainee (2nd)


17 Dutiyasekha sutta	A Trainee (2nd)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato bāhiraṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, kalyāṇamittatā.	“Taking into account exterior factors, monks, I do not see a single one that is so very helpful as good friendship for a trainee monk who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary.
Kalyāṇamitto, bhikkhave, bhikkhu akusalaṁ pajahati, kusalaṁ bhāvetī”ti.	A monk who has good friends gives up the unskillful and develops the skillful.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Kalyāṇamitto yo bhikkhu,	“A monk with good friends
sappatisso sagāravo;	is reverential and respectful
Karaṁ mittānaṁ vacanaṁ,	when their friends are speaking,
sampajāno patissato;	aware and rememberful.
Pāpuṇe anupubbena,	Gradually they would attain
sabbasaṁyojanakkhayan”ti.	the ending of all fetters.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

KN Iti 18 Saṅgha-bheda: Schism in the Saṅgha


18 Saṅghabheda sutta	Schism in the Saṅgha
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.	“One 😈Dharma, monks, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Katamo ekadhammo?	What one 😈Dharma?
Saṅghabhedo.	Schism in the Saṅgha.
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ bhaṇḍanāni ceva honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti.	When the Saṅgha is split, they argue, insult, block, and reject each other.
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hotī”ti.	This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Āpāyiko nerayiko,	“A schismatic remains for the eon
Kappaṭṭho saṅghabhedako;	in a place of loss, in hell.
Vaggārāmo adhammaṭṭho,	Taking a stand against the ☸Dharma,
Yogakkhemā padhaṁsati;	favoring factions, they destroy their sanctuary.
Saṅghaṁ samaggaṁ bhetvāna,	After causing schism in a harmonious Saṅgha,
Kappaṁ nirayamhi paccatī”ti.	they burn in hell for an eon.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

KN Iti 19 Saṅgha-sāmaggī: Harmony in the Saṅgha


19 Saṅghasāmaggī sutta	Harmony in the Saṅgha
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.	“One ☸Dharma, monks, arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katamo ekadhammo?	What one ☸Dharma?
Saṅghasāmaggī.	Harmony in the Saṅgha.
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ bhaṇḍanāni honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti.	When the Saṅgha is in harmony, they don’t argue, insult, block, or reject each other.
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hotī”ti.	This inspires confidence in those without it, and increases confidence in those who have it.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sukhā saṅghassa sāmaggī,	“A Saṅgha in harmony is happy,
samaggānañcanuggaho;	as is support for those in harmony.
Samaggarato dhammaṭṭho,	Taking a stand on the ☸Dharma,
yogakkhemā na dhaṁsati;	favoring harmony, they ruin no sanctuary.
Saṅghaṁ samaggaṁ katvāna,	After creating harmony in the Saṅgha,
kappaṁ saggamhi modatī”ti.	they rejoice in heaven for an eon.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

KN Iti 20 Paduṭṭha-citta: A Corrupted Mind


20 Paduṭṭhacitta sutta	A Corrupted Mind
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi:	“monks, when I’ve comprehended the mind of a person whose mind is corrupted, I understand:
‘imamhi cāyaṁ samaye puggalo kālaṁ kareyya yathābhataṁ nikkhitto evaṁ niraye’.	‘If this person were to die right now, they would be cast down to hell.’
Taṁ kissa hetu?	Why is that?
Cittaṁ hissa, bhikkhave, paduṭṭhaṁ.	Because their mind is corrupted.
Cetopadosahetu kho pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.	Corruption of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Paduṭṭhacittaṁ ñatvāna,	“Knowing a person’s
ekaccaṁ idha puggalaṁ;	corrupted mind,
Etamatthañca byākāsi,	the Buddha explained this matter
buddho bhikkhūna santike.	in the monks’ presence.

Imamhi cāyaṁ samaye,	If that person
kālaṁ kayirātha puggalo;	were to die at this time,
Nirayaṁ upapajjeyya,	they’d be reborn in hell,
cittaṁ hissa padūsitaṁ.	for their mind is corrupted.

Yathā haritvā nikkhipeyya,	Such a person is cast down as surely
evamevaṁ tathāvidho;	as if they’d been carried off and put there.
Cetopadosahetu hi,	For corruption of mind is the reason
sattā gacchanti duggatin”ti.	sentient beings go to a bad place.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.




Itivuttaka 21	So It Was Said
Ekakanipāta	The Book of the Ones
Tatiyavagga	Chapter Three

KN Iti 21 Pasanna-citta: A Pure Mind


21 Pasannacitta sutta	A Pure Mind
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi:	“monks, when I’ve comprehended the mind of a person whose mind is pure, I understand:
‘imamhi cāyaṁ samaye puggalo kālaṁ kareyya yathābhataṁ nikkhitto evaṁ sagge’.	‘If this person were to die right now, they would be raised up to heaven.’
Taṁ kissa hetu?	Why is that?
Cittaṁ hissa, bhikkhave, pasannaṁ.	Because their mind is pure.
Cetopasādahetu kho pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.	Purity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Pasannacittaṁ ñatvāna,	“Knowing a person’s
ekaccaṁ idha puggalaṁ;	pure mind,
Etamatthañca byākāsi,	the Buddha explained this matter
buddho bhikkhūna santike.	in the monks’ presence.

Imamhi cāyaṁ samaye,	If that person
kālaṁ kayirātha puggalo;	were to die at this time,
Sugatiṁ upapajjeyya,	they’d be reborn in heaven,
cittaṁ hissa pasāditaṁ.	for their mind is pure.

Yathā haritvā nikkhipeyya,	Such a person is raised up as surely
evamevaṁ tathāvidho;	as if they’d been carried and put there.
Cetopasādahetu hi,	For purity of mind is the reason
sattā gacchanti suggatin”ti.	sentient beings go to a good place.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Paṭhamaṁ.	(end of sutta)

KN Iti 22 Metta: friendly-kindness


22 Metta sutta	The Benefits of friendly-kindness
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Mā, bhikkhave, puññānaṁ bhāyittha.	“monks, don’t fear good deeds.
Sukhassetaṁ, bhikkhave, adhivacanaṁ iṭṭhassa kantassa piyassa manāpassa yadidaṁ puññāni.	For ‘good deeds’ is a term for happiness, for what is likable, desirable, and agreeable.
Abhijānāmi kho panāhaṁ, bhikkhave, dīgharattaṁ katānaṁ puññānaṁ iṭṭhaṁ kantaṁ piyaṁ manāpaṁ vipākaṁ paccanubhūtaṁ.	I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time.
Satta vassāni mettacittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punarāgamāsiṁ.	As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again.
Saṁvaṭṭamāne sudaṁ, bhikkhave, kappe ābhassarūpago homi;	As the eon contracted I went to the realm of streaming radiance.
vivaṭṭamāne kappe suññaṁ brahmavimānaṁ upapajjāmi.	As it expanded I was reborn in an empty mansion of Brahmā.

Tatra sudaṁ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī.	There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power.
Chattiṁsakkhattuṁ kho panāhaṁ, bhikkhave, sakko ahosiṁ devānamindo;	I was Sakka, lord of gods, thirty-six times.
anekasatakkhattuṁ rājā ahosiṁ cakkavattī dhammiko dhammarājā	Many hundreds of times I was a king, a wheel-turning monarch, a just and Dharmic king.
cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
Ko pana vādo padesarajjassa.	Not to mention regional kingship!

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kissa nu kho me idaṁ kammassa phalaṁ, kissa kammassa vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo’ti?	Then I thought, ‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’
Tassa mayhaṁ, bhikkhave, etadahosi: ‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ, tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvoti, seyyathidaṁ— dānassa, damassa, saññamassā’”ti.	Then I thought, ‘It is the fruit and result of three kinds of deeds: giving, self-control, and restraint.’”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Puññameva so sikkheyya,	“One should practice only good deeds,
āyataggaṁ sukhudrayaṁ;	whose happy outcome stretches ahead.
Dānañca samacariyañca,	Giving and moral conduct,
mettacittañca bhāvaye.	developing a mind of friendly-kindness:

Ete dhamme bhāvayitvā,	having developed these
tayo sukhasamuddaye;	three ☸Dharmas yielding happiness,
Abyāpajjaṁ sukhaṁ lokaṁ,	that astute one is reborn
paṇḍito upapajjatī”ti.	in a happy, pleasing world.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dutiyaṁ.	(end of sutta)

KN Iti 23 Ubhayattha: Both Kinds of Benefit


23 Ubhayattha sutta	Both Kinds of Benefit
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammo, bhikkhave, bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañca.	“This one ☸Dharma, monks, when developed and cultivated, secures benefits for both the present life and lives to come.
Katamo ekadhammo?	What one ☸Dharma?
Appamādo kusalesu dhammesu.	assiduity (a-p-pamāda 🐘🐾‍) in skillful ☸Dharmas.
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti.	This is the one ☸Dharma that, when developed and cultivated, secures benefits for both the present life and lives to come.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Appamādaṁ pasaṁsanti,	“The astute praise assiduity (a-p-pamāda 🐘🐾‍)
puññakiriyāsu paṇḍitā;	in making merit.
Appamatto ubho atthe,	Being assiduous (a-p-pamāda 🐘🐾‍), an astute person
adhigaṇhāti paṇḍito.	secures both benefits:

Diṭṭhe dhamme ca yo attho,	the benefit in this life,
yo cattho samparāyiko;	and in lives to come.
Atthābhisamayā dhīro,	A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.	is said to be astute.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)

KN Iti 24 Aṭṭhi-puñja: A Heap of Bones


24 Aṭṭhipuñja sutta	A Heap of Bones
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekapuggalassa, bhikkhave, kappaṁ sandhāvato saṁsarato siyā evaṁ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṁ vepullo pabbato,	“monks, one person roaming and transmigrating for an eon would amass a heap of bones the size of this Mount Vepulla,
sace saṁhārako assa, sambhatañca na vinasseyyā”ti.	if they were gathered together and not lost.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Ekassekena kappena,	“If the bones of a single person
puggalassaṭṭhisañcayo;	for a single eon were gathered up,
Siyā pabbatasamo rāsi,	they’d make a pile the size of a mountain:
iti vuttaṁ mahesinā.	so said the great hermit.

So kho panāyaṁ akkhāto,	And this is declared to be
vepullo pabbato mahā;	as huge as Mount Vepulla,
Uttaro gijjhakūṭassa,	higher than the Vulture’s Peak
magadhānaṁ giribbaje.	near the Mountainfold of the Magadhans.

Yato ca ariyasaccāni,	But then, with right understanding,
sammappaññāya passati;	a person sees the noble truths—
Dukkhaṁ dukkhasamuppādaṁ,	suffering, suffering’s origin,
dukkhassa ca atikkamaṁ;	suffering’s transcendence,
Ariyañcaṭṭhaṅgikaṁ maggaṁ,	and the noble eightfold path
dukkhūpasamagāminaṁ.	that leads to the stilling of suffering.

Sa sattakkhattuṁ paramaṁ,	After roaming on seven times at most,
sandhāvitvāna puggalo;	that person
Dukkhassantakaro hoti,	makes an end of suffering,
sabbasaṁyojanakkhayā”ti.	with the ending of all fetters.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

KN Iti 26 Dāna: Giving


26 Dāna sutta	Giving
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Evañce, bhikkhave, sattā jāneyyuṁ dānasaṁvibhāgassa vipākaṁ yathāhaṁ jānāmi,	“monks, if sentient beings only knew, as I do, the fruit of giving and sharing,
na adatvā bhuñjeyyuṁ, na ca nesaṁ maccheramalaṁ cittaṁ pariyādāya tiṭṭheyya.	they would not eat without first giving, and the stain of stinginess would not occupy their minds.
Yopi nesaṁ assa carimo ālopo carimaṁ kabaḷaṁ, tatopi na asaṁvibhajitvā bhuñjeyyuṁ, sace nesaṁ paṭiggāhakā assu.	They would not eat without sharing even their last mouthful, their last morsel, so long as there was someone to receive it.
Yasmā ca kho, bhikkhave, sattā na evaṁ jānanti dānasaṁvibhāgassa vipākaṁ yathāhaṁ jānāmi,	It is because sentient beings do not know, as I do, the fruit of giving and sharing,
tasmā adatvā bhuñjanti, maccheramalañca nesaṁ cittaṁ pariyādāya tiṭṭhatī”ti.	that they eat without first giving, and the stain of stinginess occupies their minds.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Evañce sattā jāneyyuṁ,	“If sentient beings only knew
yathāvuttaṁ mahesinā;	how great is the fruit
Vipākaṁ saṁvibhāgassa,	of giving and sharing
yathā hoti mahapphalaṁ.	as taught by the great hermit!

Vineyya maccheramalaṁ,	Rid of the stain of stinginess,
vippasannena cetasā;	with clear and confident heart,
Dajjuṁ kālena ariyesu,	they would duly give to the noble ones,
yattha dinnaṁ mahapphalaṁ.	where a gift is very fruitful.

Annañca datvā bahuno,	Having given food in abundance
dakkhiṇeyyesu dakkhiṇaṁ;	to those worthy of a religious donation,
Ito cutā manussattā,	after passing from the human realm,
saggaṁ gacchanti dāyakā.	the givers go to heaven.

Te ca saggagatā tattha,	And when they have arrived there in heaven,
modanti kāmakāmino;	they enjoy all the pleasures they desire.
Vipākaṁ saṁvibhāgassa,	The generous enjoy the
anubhonti amaccharā”ti.	fruit of giving and sharing.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Chaṭṭhaṁ.	(end of sutta)

KN Iti 27 Mettā-bhāvanā: The Meditation on friendly-kindness


27 Mettābhāvanā sutta	The Meditation on friendly-kindness
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Yāni kānici, bhikkhave, opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ.	“monks, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by friendly-kindness.
Mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.	Surpassing them, the heart’s release by friendly-kindness shines and glows and radiates.

Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā sabbā tā candiyā pabhāya kalaṁ nāgghanti soḷasiṁ, candapabhāyeva tā adhiggahetvā bhāsate ca tapate ca virocati ca;	It’s like how the radiance of all the stars is not worth a sixteenth part of the moon’s radiance. Surpassing them, the moon’s radiance by friendly-kindness shines and glows and radiates.
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ,	In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by friendly-kindness.
mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.	Surpassing them, the heart’s release by friendly-kindness shines and glows and radiates.

Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve	It’s like the time after the rainy season when the sky is clear and cloudless.
ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca;	And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ,	In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by friendly-kindness.
mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.	Surpassing them, the heart’s release by friendly-kindness shines and glows and radiates.

Seyyathāpi, bhikkhave, rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca;	It’s like how after the rainy season the sky is clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates.
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ,	In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by friendly-kindness.
mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā”ti.	Surpassing them, the heart’s release by friendly-kindness shines and glows and radiates.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yo ca mettaṁ bhāvayati,	“A rememberful one who develops
appamāṇaṁ paṭissato;	limitless friendly-kindness
Tanū saṁyojanā honti,	weakens the fetters,
passato upadhikkhayaṁ.	seeing the ending of attachments.

Ekampi ce pāṇama-duṭṭha-citto,	Being friendly-&-kind to just one creature with a hateless heart
Mettāyati kusalo tena hoti;	makes you a good person.
Sabbe ca pāṇe manasānukampaṁ,	Compassionate for all creatures,
Pahūtamariyo pakaroti puññaṁ.	a noble one creates abundant merit.

Ye sattasaṇḍaṁ pathaviṁ vijitvā,	The royal potentates conquered this land
Rājisayo yajamānānupariyagā;	and traveled around sponsoring sacrifices—
Assamedhaṁ purisamedhaṁ,	horse sacrifice, human sacrifice,
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ.	the sacrifices of the ‘stick-casting’, the ‘royal soma drinking’, and the ‘unbarred’.

Mettassa cittassa subhāvitassa,	These are not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṁ;	of the mind developed with friendly-kindness,
Candappabhā tāragaṇāva sabbe.	as starlight cannot rival the moon.

Yo na hanti na ghāteti,	Don’t kill or cause others to kill,
na jināti na jāpaye;	don’t conquer or encourage others to conquer,
Mettaṁso sabbabhūtesu,	with friendly-kindness for all living creatures—
veraṁ tassa na kenacī”ti.	you’ll have no enmity for anyone.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Sattamaṁ.	(end of sutta)

(oral tradition memory checksum)


Tatiyo vaggo.

Tassuddānaṁ

Cittaṁ mettaṁ ubho atthe,
puñjaṁ vepullapabbataṁ;
Sampajānamusāvādo,
dānañca mettabhāvanā. Variant: mettabhāvanā → mettabhāvañca (sya-all, pts-vp-pli1); mettavācañca (mr)

Sattimāni ca suttāni, Variant: Sattimāni ca → sattamānidha (bj); sattimānidha (mr)
purimāni ca vīsati;
Ekadhammesu suttantā,
sattavīsatisaṅgahāti.

Ekakanipāto niṭṭhito.

KN Iti 28 Dukkha-vihāra: Living in Suffering


28 Dukkha-vihāra sutta	Living in Suffering
(…) Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ;	“monks, when a monk has two [misguided] Dharmas they live unhappily in the present life—with distress, anguish, and fever—
kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.	and when the body breaks up, after death, they can expect a bad rebirth.
Katamehi dvīhi?	What two?
Indriyesu aguttadvāratāya ca, bhojane amattaññutāya ca.	Not guarding the sense doors and eating too much.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ;	When a monk has these two Dharmas they live unhappily in the present life—with distress, anguish, and fever—
kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā”ti.	and when the body breaks up, after death, they can expect a bad rebirth.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Cakkhu sotañca ghānañca,	“Eye, ear, nose,
jivhā kāyo tathā mano;	tongue, body, and likewise mind:
Etāni yassa dvārāni,	a monk who leaves these
aguttāni ca bhikkhuno.	sense doors unguarded—

Bhojanamhi amattaññū,	immoderate in eating,
indriyesu asaṁvuto;	sense faculties unrestrained—
Kāyadukkhaṁ cetodukkhaṁ,	reaps suffering
dukkhaṁ so adhigacchati.	both physical and mental.

Ḍayhamānena kāyena,	Burning in body,
Ḍayhamānena cetasā;	burning in mind,
Divā vā yadi vā rattiṁ,	by day or by night
Dukkhaṁ viharati tādiso”ti.	such a person lives in suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Paṭhamaṁ.	(end of sutta)

KN Iti 29 Sukha-vihāra: Living in Happiness


29 Sukha-vihāra sutta	Living in Happiness
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ;	“monks, when a monk has two ☸Dharmas they live happily in the present life—without distress, anguish, and fever—
kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā.	and when the body breaks up, after death, they can expect a good rebirth.
Katamehi dvīhi?	What two?
Indriyesu guttadvāratāya ca, bhojane mattaññutāya ca.	Guarding the sense doors and moderation in eating.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ;	When a monk has these two ☸Dharmas they live happily in the present life—without distress, anguish, and fever—
kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.	and when the body breaks up, after death, they can expect a good rebirth.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Cakkhu sotañca ghānañca,	“Eye, ear, nose,
jivhā kāyo tathā mano;	tongue, body, and likewise mind:
Etāni yassa dvārāni,	a monk who makes these
suguttāni ca bhikkhuno.	sense doors well guarded—

Bhojanamhi ca mattaññū,	eating in moderation,
indriyesu ca saṁvuto;	restrained in the sense faculties—
Kāyasukhaṁ cetosukhaṁ,	reaps happiness
sukhaṁ so adhigacchati.	both physical and mental.

Aḍayhamānena kāyena,	Not burning in body,
Aḍayhamānena cetasā;	not burning in mind,
Divā vā yadi vā rattiṁ,	by day or by night
Sukhaṁ viharati tādiso”ti.	such a person lives in happiness.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dutiyaṁ.	(end of sutta)

KN Iti 30 Tapanīya: Mortifying


30 Tapanīya sutta	Mortifying
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dveme, bhikkhave, dhammā tapanīyā.	“These two dharmas, monks, are mortifying.
Katame dve?	What two?
Idha, bhikkhave, ekacco akatakalyāṇo hoti, akatakusalo, akatabhīruttāṇo, katapāpo, kataluddo, katakibbiso.	It’s when someone hasn’t done good and skillful things that keep them safe, but has done bad, violent, and depraved things.
So ‘akataṁ me kalyāṇan’tipi tappati,	Thinking, ‘I haven’t done good things’, they’re mortified.
‘kataṁ me pāpan’tipi tappati.	Thinking, ‘I have done bad things’, they’re mortified.
Ime kho, bhikkhave, dve dhammā tapanīyā”ti.	These are the two dharmas that are mortifying.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Kāyaduccaritaṁ katvā,	“Having done bad things
vacīduccaritāni ca;	by way of body,
Manoduccaritaṁ katvā,	speech, and mind,
yañcaññaṁ dosasañhitaṁ.	and whatever else is corrupt;

Akatvā kusalaṁ kammaṁ,	not having done good deeds,
katvānākusalaṁ bahuṁ;	and having done many bad,
Kāyassa bhedā duppañño,	when their body breaks up, that witless person
nirayaṁ sopapajjatī”ti.	is reborn in hell.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)

KN Iti 31 A-tapanīya: Not Mortifying


31 Atapanīya sutta	Not Mortifying
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dveme, bhikkhave, dhammā atapanīyā.	“These two dharmas, monks, are not mortifying.
Katame dve?	What two?
Idha, bhikkhave, ekacco katakalyāṇo hoti, katakusalo, katabhīruttāṇo, akatapāpo, akataluddo, akatakibbiso.	It’s when someone has done good and skillful things that keep them safe, but has not done bad, violent, and depraved things.
So ‘kataṁ me kalyāṇan’tipi na tappati,	Thinking, ‘I have done good things’, they’re not mortified.
‘akataṁ me pāpan’tipi na tappati.	Thinking, ‘I haven’t done bad things’, they’re not mortified.
Ime kho, bhikkhave, dve dhammā atapanīyā”ti.	These are the two dharmas that are not mortifying.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Kāyaduccaritaṁ hitvā,	“Having given up bad conduct
vacīduccaritāni ca;	by way of body,
Manoduccaritaṁ hitvā,	speech, and mind,
yañcaññaṁ dosasañhitaṁ.	and whatever else is corrupt;

Akatvākusalaṁ kammaṁ,	not having done bad deeds,
katvāna kusalaṁ bahuṁ;	and having done many good,
Kāyassa bhedā sappañño,	when their body breaks up, that wise person
saggaṁ so upapajjatī”ti.	is reborn in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

KN Iti 34 Ātāpī: ardent


34 Ātāpī sutta	ardent
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Anātāpī, bhikkhave, bhikkhu anottāpī abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya.	“monks, without being ardent and prudent a monk can’t achieve awakening, nirvana, and the supreme sanctuary.
Ātāpī ca kho, bhikkhave, bhikkhu ottāpī bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.	But if a monk is ardent and prudent they can achieve awakening, nirvana, and the supreme sanctuary.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Anātāpī anottāpī,	“Neither ardent nor prudent,
kusīto hīnavīriyo;	lazy, lacking energy,
Yo thinamiddhabahulo,	full of dullness and drowsiness,
ahirīko anādaro;	unconscientious, lacking regard for others,
Abhabbo tādiso bhikkhu,	such a monk is incapable
phuṭṭhuṁ sambodhimuttamaṁ.	of touching the highest awakening.

Yo ca satimā nipako jhāyī,	One who is rememberful, alert, meditative,
Ātāpī ottāpī ca appamatto;	ardent, prudent, and assiduous (a-p-pamāda 🐘🐾‍),
Saṁyojanaṁ jātijarāya chetvā,	having cut the fetter of birth and old age,
Idheva sambodhimanuttaraṁ phuse”ti.	would realize supreme awakening in this very life.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Sattamaṁ.	(end of sutta)

KN Iti 35 Paṭhama-jananakuhana: Deceit and Flattery (1st)


35 Paṭhamajananakuhana sutta	Deceit and Flattery
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ,	“monks, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking,
na ‘iti maṁ jano jānātū’ti.	‘So let people know about me!’
Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati saṁvaratthañceva pahānatthañcā”ti.	This spiritual life is lived for the sake of restraint and giving up.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Saṁvaratthaṁ pahānatthaṁ,	“The Buddha taught the spiritual life
brahmacariyaṁ anītihaṁ;	not because of tradition,
Adesayi so bhagavā,	but for the sake of restraint and giving up,
nibbānogadhagāminaṁ.	and because it culminates in nirvana.

Esa maggo mahattehi,	This is the path followed by the great souls,
anuyāto mahesibhi;	the great hermits.
Ye ye taṁ paṭipajjanti,	Those who practice it
yathā buddhena desitaṁ;	as it was taught by the Buddha
Dukkhassantaṁ karissanti,	doing the teacher’s bidding,
satthusāsanakārino”ti.	make an end of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Aṭṭhamaṁ.	(end of sutta)

KN Iti 36 Dutiya-jananakuhana: Deceit and Flattery (2nd)


36 Dutiyajananakuhana sutta	Deceit and Flattery
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ,	“monks, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking,
na ‘iti maṁ jano jānātū’ti.	‘So let people know about me!’
Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati abhiññatthañceva pariññatthañcā”ti.	This spiritual life is lived for the sake of direct knowledge and complete understanding.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Abhiññatthaṁ pariññatthaṁ,	“The Buddha taught the spiritual life
brahmacariyaṁ anītihaṁ;	not because of tradition,
Adesayi so bhagavā,	but for the sake of insight and understanding,
nibbānogadhagāminaṁ.	and because it culminates in nirvana.

Esa maggo mahattehi,	This is the path followed by the great souls,
anuyāto mahesibhi;	the great hermits.
Ye ye taṁ paṭipajjanti,	Those who practice it
yathā buddhena desitaṁ;	as it was taught by the Buddha
Dukkhassantaṁ karissanti,	doing the teacher’s bidding,
satthusāsanakārino”ti.	make an end of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Navamaṁ.	(end of sutta)

KN Iti 37 So-manassa: mental joy


37 Somanassa sutta	Happiness
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya.	“monks, when a monk has two ☸Dharmas they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.
Katamehi dvīhi?	What two?
Saṁvejanīyesu ṭhānesu saṁvejanena, saṁviggassa ca yoniso padhānena.	Being inspired at inspiring places, and making a suitable effort when inspired.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.	When a monk has these two ☸Dharmas they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Saṁvejanīyaṭṭhānesu,	“At inspiring places
saṁvijjetheva paṇḍito;	an astute person should be inspired;
Ātāpī nipako bhikkhu,	a ardent and alert monk
paññāya samavekkhiya.	should examine with wisdom.

Evaṁ vihārī ātāpī,	A monk living like this, with ardent energy,
santavutti anuddhato;	peaceful and stable,
Cetosamathamanuyutto,	devoted to serenity of heart,
khayaṁ dukkhassa pāpuṇe”ti.	attains the ending of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dasamaṁ.	(end of sutta)

(oral tradition memory checksum)


Paṭhamo vaggo.

Tassuddānaṁ

Dve ca bhikkhū tapanīyā,
tapanīyā paratthehi; Variant: paratthehi → apare duve (bj)
Ātāpī nakuhanā dve,
somanassena te dasāti.


Itivuttaka 38	So It Was Said
Dukanipāta	The Book of the Twos
Dutiyavagga	Chapter Two

KN Iti 38 Vitakka: thoughts


38 Vitakka sutta	Thoughts
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tathāgataṁ, bhikkhave, arahantaṁ sammāsambuddhaṁ dve vitakkā bahulaṁ samudācaranti—	“Two thoughts, monks, often occur to the Realized One, the perfected one, the fully awakened Buddha:
khemo ca vitakko, paviveko ca.	the thought of sanctuary, and that of seclusion.
Abyāpajjhārāmo, bhikkhave, tathāgato abyāpajjharato.	The Realized One relishes kindness and delights in it,
Tamenaṁ, bhikkhave, tathāgataṁ abyāpajjhārāmaṁ abyāpajjharataṁ eseva vitakko bahulaṁ samudācarati:	so this thought often occurs to him:
‘imāyāhaṁ iriyāya na kañci byābādhemi tasaṁ vā thāvaraṁ vā’ti.	‘Through this behavior, I shall not hurt any creature firm or frail.’

Pavivekārāmo, bhikkhave, tathāgato pavivekarato.	The Realized One relishes seclusion and delights in it,
Tamenaṁ, bhikkhave, tathāgataṁ pavivekārāmaṁ pavivekarataṁ eseva vitakko bahulaṁ samudācarati:	so this thought often occurs to him:
‘yaṁ akusalaṁ taṁ pahīnan’ti.	‘What is unskillful has been given up.’

Tasmātiha, bhikkhave, tumhepi abyāpajjhārāmā viharatha abyāpajjharatā.	So, monks, you too should relish kindness and delight in it,
Tesaṁ vo, bhikkhave, tumhākaṁ abyāpajjhārāmānaṁ viharataṁ abyāpajjharatānaṁ eseva vitakko bahulaṁ samudācarissati:	then this thought will often occur to you:
‘imāya mayaṁ iriyāya na kañci byābādhema tasaṁ vā thāvaraṁ vā’ti.	‘Through this behavior, I shall not hurt any creature firm or frail.’

Pavivekārāmā, bhikkhave, viharatha pavivekaratā.	You too should relish seclusion and delight in it,
Tesaṁ vo, bhikkhave, tumhākaṁ pavivekārāmānaṁ viharataṁ pavivekaratānaṁ eseva vitakko bahulaṁ samudācarissati:	then this thought will often occur to you:
‘kiṁ akusalaṁ, kiṁ appahīnaṁ, kiṁ pajahāmā’”ti.	‘What is unskillful? What is not given up? What should I give up?’”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Tathāgataṁ buddhamasayhasāhinaṁ,	“Two thoughts occur to him,
Duve vitakkā samudācaranti naṁ;	the Realized One, the bearer of the unbearable:
Khemo vitakko paṭhamo udīrito,	first mentioned was thought of sanctuary,
Tato viveko dutiyo pakāsito.	then the second made clear was seclusion.

Tamonudaṁ pāragataṁ mahesiṁ,	Dispeller of darkness, the great hermit has crossed over:
Taṁ pattipattaṁ vasimaṁ anāsavaṁ;	the attained, the master, the undefiled.
Visantaraṁ taṇhakkhaye vimuttaṁ,	In the midst of it all, he is freed in the ending of craving;
Taṁ ve muniṁ antimadehadhāriṁ;	that sage bears his final body.
Mārañjahaṁ brūmi jarāya pāraguṁ.	He has disposed of Māra [the Evil one], I declare, and gone beyond old age.

Sele yathā pabbatamuddhaniṭṭhito,	Standing high on a rocky mountain,
Yathāpi passe janataṁ samantato;	you can see the people all around.
Tathūpamaṁ dhammamayaṁ sumedho,	In just the same way, the all-seer, wise one,
Pāsādamāruyha samantacakkhu;	having ascended the Temple of Truth,
Sokāvatiṇṇaṁ janatamapetasoko,	rid of sorrow, looks upon the people
Avekkhati jātijarābhibhūtan”ti.	swamped with sorrow, oppressed by rebirth and old age.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Paṭhamaṁ.	(end of sutta)

KN Iti 39 Desanā: Teaching


39 Desanā sutta	Teaching
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti.	“monks, the Realized One, the perfected one, the fully awakened Buddha has two approaches to teaching Dhamma.
Katamā dve?	What two?
‘Pāpaṁ pāpakato passathā’ti—	‘See evil as evil’—
ayaṁ paṭhamā dhammadesanā;	this is the first approach to teaching Dhamma.
‘pāpaṁ pāpakato disvā tattha nibbindatha virajjatha vimuccathā’ti—	‘Having seen evil as evil, be disenchanted, dispassionate, and freed from it’—
ayaṁ dutiyā dhammadesanā.	this is the second approach to teaching Dhamma.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa imā dve dhammadesanā pariyāyena bhavantī”ti.	The Realized One, the perfected one, the fully awakened Buddha has these two approaches to teaching Dhamma.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Tathāgatassa buddhassa,	“See the two approaches for
sabbabhūtānukampino;	explaining the Dhamma
Pariyāyavacanaṁ passa,	used by the Realized One, the Buddha,
dve ca dhammā pakāsitā.	compassionate for all beings:

Pāpakaṁ passatha cetaṁ,	see that that is evil,
tattha cāpi virajjatha;	and be dispassionate towards it.
Tato virattacittāse,	Then, with a mind free of desire,
dukkhassantaṁ karissathā”ti.	you will make an end of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dutiyaṁ.	(end of sutta)

KN Iti 40 Vijjā: Knowledge


40 Vijjā sutta	Knowledge
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Avijjā, bhikkhave, pubbaṅgamā akusalānaṁ dhammānaṁ samāpattiyā anvadeva ahirikaṁ anottappaṁ;	“monks, ignorance precedes the attainment of unskillful 😈Dharmas, with lack of conscience and prudence following along.
vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṁ dhammānaṁ samāpattiyā anvadeva hirottappan”ti.	Knowledge precedes the attainment of skillful ☸Dharmas, with conscience and prudence following along.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yā kācimā duggatiyo,	“Bad destinies of whatever kind,
asmiṁ loke paramhi ca;	in this world or the next,
Avijjāmūlikā sabbā,	are all rooted in ignorance,
icchālobhasamussayā.	compounded of greed and desire.

Yato ca hoti pāpiccho,	Since one of wicked desires is
ahirīko anādaro;	unconscientious, lacking regard for others,
Tato pāpaṁ pasavati,	they make much bad karma,
apāyaṁ tena gacchati.	which sends them to a place of loss.

Tasmā chandañca lobhañca,	Therefore, dispelling desire
avijjañca virājayaṁ;	and greed and ignorance,
Vijjaṁ uppādayaṁ bhikkhu,	a monk arousing knowledge
sabbā duggatiyo jahe”ti.	would cast off all bad destinies.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)

Paṭhamabhāṇavāro.




Itivuttaka 41
Dukanipāta
Dutiyavagga

KN Iti 41 Paññā-parihīna: Bereft of Wisdom


41 Paññāparihīna sutta	Bereft of Wisdom
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā.	“Those sentient beings are truly bereft, monks, who are bereft of noble wisdom.
Te diṭṭheva dhamme dukkhaṁ viharanti	They live unhappily in the present life—
savighātaṁ saupāyāsaṁ sapariḷāhaṁ;	with distress, anguish, and fever—
kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.	and when the body breaks up, after death, they can expect a bad rebirth.
Te, bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā.	Those sentient beings are not bereft who are not bereft of noble wisdom.
Te diṭṭheva dhamme sukhaṁ viharanti	In the present life they’re happy—
avighātaṁ anupāyāsaṁ apariḷāhaṁ;	free of anguish, distress, and fever—
kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.	and when the body breaks up, after death, they can expect a good rebirth.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Paññāya parihānena,	“See the world with its gods,
passa lokaṁ sadevakaṁ;	bereft of wisdom,
Niviṭṭhaṁ nāmarūpasmiṁ,	habituated to name and form,
idaṁ saccanti maññati.	imagining this is truth.

Paññā hi seṭṭhā lokasmiṁ,	Wisdom is best in the world,
yāyaṁ nibbedhagāminī;	as it leads to penetration,
Yāya sammā pajānāti,	through which one rightly understands
jātibhavaparikkhayaṁ.	the ending of rebirth and continued existence.

Tesaṁ devā manussā ca,	Gods and humans envy them,
sambuddhānaṁ satīmataṁ;	the Buddhas, ever rememberful,
Pihayanti hāsapaññānaṁ,	of laughing wisdom,
sarīrantimadhārinan”ti.	bearing their final body.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

KN Iti 42 Sukka-dhamma: Bright dharmas


42 Sukkadhamma sutta	Bright dharmas
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dveme, bhikkhave, sukkā dhammā lokaṁ pālenti.	“These two bright dharmas, monks, protect the world.
Katame dve?	What two?
Hirī ca, ottappañca.	Conscience and prudence.
Ime ce, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ,	If these two bright dharmas did not protect the world,
nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā.	there would be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people.
Sambhedaṁ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.	The world would become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals.
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti	But because the two bright dharmas protect the world,
tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti.	there is recognition of the status of mother, aunts, and wives and partners of teachers and respected people.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yesañce hiriottappaṁ,	“Those in whom conscience and shame
sabbadā ca na vijjati;	are never found at all,
Vokkantā sukkamūlā te,	have lost their bright roots,
jātimaraṇagāmino.	and fare on in birth and death.

Yesañca hiriottappaṁ,	Those in whom conscience and shame
sadā sammā upaṭṭhitā;	are always rightly established,
Virūḷhabrahmacariyā te,	thrive in the spiritual life;
santo khīṇapunabbhavā”ti.	being at peace, they will not be reborn again.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Pañcamaṁ.	(end of sutta)

KN Iti 43 A-jāta: Un-born


43 Ajāta sutta	Unborn
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ.	“There is, monks, an unborn, unproduced, unmade, and unconditioned.
No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ,	If there were no unborn, unproduced, unmade, and unconditioned,
nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha.	then you would find no escape here from the born, produced, made, and conditioned.
Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ,	But since there is an unborn, unproduced, unmade, and unconditioned,
tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.	an escape is found from the born, produced, made, and conditioned.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Jātaṁ bhūtaṁ samuppannaṁ,	“What’s born, produced, and arisen,
kataṁ saṅkhatamaddhuvaṁ;	made, conditioned, not lasting,
Jarāmaraṇasaṅghāṭaṁ,	wrapped in old age and death,
roganīḷaṁ pabhaṅguraṁ.	frail, a nest of disease,

Āhāranettippabhavaṁ,	generated by food and the conduit to rebirth:
nālaṁ tadabhinandituṁ;	that’s not fit to delight in.
Tassa nissaraṇaṁ santaṁ,	The escape from that is peaceful,
atakkāvacaraṁ dhuvaṁ.	beyond the scope of logic, everlasting,

Ajātaṁ asamuppannaṁ,	unborn and unarisen,
asokaṁ virajaṁ padaṁ;	the sorrowless, stainless state,
Nirodho dukkhadhammānaṁ,	the cessation of all painful dharmas,
saṅkhārūpasamo sukho”ti.	the stilling of conditions, pleasure.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Chaṭṭhaṁ.	(end of sutta)

KN Iti 44 Nibbāna-dhātu: Facets of Quenching [with nirvana]


44 Nibbānadhātu sutta	Facets of nirvanaing [aka realize nirvana]
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dvemā, bhikkhave, nibbānadhātuyo.	“There are, monks, these two facets of nirvanaing [with nirvana].
Katamā dve?	What two?
Saupādisesā ca nibbānadhātu,	The facet of nirvanaing with something left over,
anupādisesā ca nibbānadhātu.	and the facet of nirvanaing with nothing left over.

Katamā ca, bhikkhave, saupādisesā nibbānadhātu?	And what is the facet of nirvanaing with something left over?
Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto.	It’s when a monk is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.
Tassa tiṭṭhanteva pañcindriyāni	Their five sense faculties still remain.
yesaṁ avighātattā manāpāmanāpaṁ paccanubhoti, sukhadukkhaṁ paṭisaṁvedeti. V	So long as their senses have not gone they continue to experience the agreeable and disagreeable, to feel pleasure and pain.
Tassa yo rāgakkhayo, dosakkhayo, mohakkhayo—	The ending of greed, hate, and delusion in them
ayaṁ vuccati, bhikkhave, saupādisesā nibbānadhātu.	is called the facet of nirvanaing with something left over.

Katamā ca, bhikkhave, anupādisesā nibbānadhātu?	And what is the facet of nirvanaing with nothing left over?
Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo	It’s when a monk is a perfected one, with defilements ended,
vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto.	who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.
Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti.	For them, everything that’s felt, being no longer relished, will become cool right here.
Ayaṁ vuccati, bhikkhave, anupādisesā nibbānadhātu.	This is called the facet of nirvanaing with nothing left over.

Imā kho, bhikkhave, dve nibbānadhātuyo”ti.	These are the two facets of nirvanaing.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Duve imā cakkhumatā pakāsitā,	“These two facets of nirvanaing [realizing nirvana] have been made clear
Nibbānadhātū anissitena tādinā;	by the seer, the unattached, the poised.
Ekā hi dhātu idha diṭṭhadhammikā,	One facet pertains to the present life—
Saupādisesā bhavanettisaṅkhayā;	what is left over when the conduit to rebirth has ended.
Anupādisesā pana samparāyikā,	What has nothing left over pertains to what follows this life,
Yamhi nirujjhanti bhavāni sabbaso.	where all states of existence cease.

Ye etadaññāya padaṁ asaṅkhataṁ,	Those who have fully understood the unconditioned state—
Vimuttacittā bhavanettisaṅkhayā;	their minds freed, the conduit to rebirth ended—
Te dhammasārādhigamā khaye ratā,	attained to the heart of the Dhamma, they delight in ending,
Pahaṁsu te sabbabhavāni tādino”ti.	the poised ones have given up all states of existence.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Sattamaṁ.	(end of sutta)

KN Iti 45 Paṭisallāna: Retreat


45 Paṭisallāna sutta	Retreat
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Paṭisallānārāmā, bhikkhave, viharatha paṭisallānaratā,	“Enjoy retreat, monks, relish retreat.
ajjhattaṁ cetosamathamanuyuttā,	Be committed to inner serenity of the heart,
anirākatajjhānā, vipassanāya samannāgatā, brūhetāro suññāgārānaṁ.	don’t neglect jhāna, be endowed with discernment, and frequent empty huts.
Paṭisallānārāmānaṁ, bhikkhave, viharataṁ paṭisallānaratānaṁ	A monk who enjoys retreat
ajjhattaṁ cetosamathamanuyuttānaṁ anirākatajjhānānaṁ vipassanāya samannāgatānaṁ brūhetānaṁ suññāgārānaṁ	(...)
dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—	can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Ye santa-cittā nipakā,	“With minds at peace, alert,
satimanto ca jhāyino;	Rememberful [of the Dharma] and absorbed in jhāna,
Sammā dhammaṁ vipassanti,	they rightly discern the Dhamma,
kāmesu anapekkhino.	unconcerned for sensual pleasures.

Appamādaratā santā,	Delighting in assiduity (a-p-pamāda 🐘🐾‍), peaceful,
pamāde bhayadassino;	seeing fear in negligence,
Abhabbā parihānāya,	such a one can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvanaing [aka nirvana].”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Aṭṭhamaṁ.	(end of sutta)

KN Iti 46 Sikkhā-nisaṁsa: The Benefits of Training


46 Sikkhānisaṁsa sutta	The Benefits of Training
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Sikkhānisaṁsā, bhikkhave, viharatha	“monks, live with training as benefit,
paññuttarā vimuttisārā satādhipateyyā.	with wisdom as overseer, with freedom as core, and with remembering as ruler.
Sikkhānisaṁsānaṁ, bhikkhave, viharataṁ	A monk who lives
paññuttarānaṁ vimuttisārānaṁ satādhipateyyānaṁ	in this way
dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—	can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Paripuṇṇasikkhaṁ apahānadhammaṁ,	“The training fulfilled, not liable to decline,
Paññuttaraṁ jātikhayantadassiṁ;	overseen by wisdom, seer of rebirth’s end;
Taṁ ve muniṁ antimadehadhāriṁ,	that sage bears their final body;
Mārañjahaṁ brūmi jarāya pāraguṁ.	they have disposed of Māra [the Evil one], I declare, and gone beyond old age.

Tasmā sadā jhānaratā samāhitā,	Therefore be always enjoying jhāna, undistractified-&-lucidified in samādhi,
Ātāpino jātikhayantadassino;	energetic, seers of rebirth’s end.
Māraṁ sasenaṁ abhibhuyya bhikkhavo,	Having overcome Māra [the Evil one] and his armies, monks,
Bhavatha jātimaraṇassa pāragā”ti.	go beyond birth and death.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Navamaṁ.	(end of sutta)

KN Iti 47 Jāgariya: Wake Up


47 Jāgariya sutta	Wake Up
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Jāgaro cassa, bhikkhave, bhikkhu vihareyya sato sampajāno	“Meditate wakeful, monks, rememberful and aware,
samāhito pamudito	undistractified-&-lucidified in samadhi, joyful and clear,
vippasanno ca tattha kālavipassī ca kusalesu dhammesu.	and at times discern the skillful ☸Dharmas in that state.
Jāgarassa, bhikkhave, bhikkhuno viharato	A monk who meditates
satassa sampajānassa samāhitassa pamuditassa vippasannassa tattha kālavipassino kusalesu dhammesu	in this way
dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—	can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Jāgarantā suṇāthetaṁ,	“Listen up, wakeful ones!
ye suttā te pabujjhatha;	And those asleep, wake up!
Suttā jāgaritaṁ seyyo,	Wakefulness is better than sleep,
natthi jāgarato bhayaṁ.	the wakeful have nothing to fear.

Yo jāgaro ca satimā sampajāno,	Those who are wakeful, rememberful and aware,
Samāhito mudito vippasanno ca;	undistractified-&-lucidified in samādhi, joyful and clear,
Kālena so sammā dhammaṁ parivīmaṁsamāno,	rightly investigating the Dhamma in good time,
Ekodibhūto vihane tamaṁ so.	unified, would shatter the darkness.

Tasmā have jāgariyaṁ bhajetha,	That’s why you should apply yourself to wakefulness.
Ātāpī bhikkhu nipako jhānalābhī;	A ardent and alert monk, possessing jhāna,
Saṁyojanaṁ jātijarāya chetvā,	having cut the fetter of birth and old age,
Idheva sambodhimanuttaraṁ phuse”ti.	would touch the highest awakening right here.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dasamaṁ.	(end of sutta)

KN Iti 48 Āpāyika: Bound for Loss


48 Āpāyikasutta	Bound for Loss
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dveme, bhikkhave, āpāyikā nerayikā idamappahāya.	“monks, two kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault.
Katame dve?	What two?
Yo ca abrahmacārī brahmacāripaṭiñño,	Someone who is unchaste, but claims to be celibate;
yo ca paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti.	and someone who makes a groundless accusation of unchastity against a person whose celibacy is pure.
Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti.	These are the two kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Abhūtavādī nirayaṁ upeti,	“A liar goes to hell,
Yo vāpi katvā na karomi cāha;	as does one who denies what they did.
Ubhopi te pecca samā bhavanti,	Both are equal in the hereafter,
Nihīnakammā manujā parattha.	those men of base deeds.

Kāsāvakaṇṭhā bahavo,	Many who wrap their necks in ocher robes
pāpadhammā asaññatā;	are unrestrained and wicked.
Pāpā pāpehi kammehi,	Being wicked, they are reborn in hell
nirayaṁ te upapajjare.	due to their bad deeds.

Seyyo ayoguḷo bhutto,	It’d be better for the immoral and unrestrained
tatto aggisikhūpamo;	to eat an iron ball,
Yañce bhuñjeyya dussīlo,	scorching, like a burning flame,
raṭṭhapiṇḍamasaññato”ti.	than to eat the nation’s alms.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Ekādasamaṁ.	(end of sutta)

KN Iti 49 Diṭṭhi-gata: Misconceptions


49 Diṭṭhigata sutta	Misconceptions
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dvīhi, bhikkhave, diṭṭhigatehi	“Overcome by two misconceptions, monks,
pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke;	some gods and humans get stuck, some overreach,
cakkhumanto ca passanti.	while those with vision see.

Kathañca, bhikkhave, olīyanti eke?	And how do some get stuck?
Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṁ bhavanirodhāya dhamme desiyamāne cittaṁ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati.	Because of love, delight, and enjoyment of existence, when the Dhamma is being taught for the cessation of existence, the minds of some gods and humans are not eager, confident, settled, and decided.
Evaṁ kho, bhikkhave, olīyanti eke.	That is how some get stuck.

Kathañca, bhikkhave, atidhāvanti eke?	And how do some overreach?
Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṁ abhinandanti—	Some, becoming horrified, repelled, and disgusted with existence, delight in ending existence:
yato kira, bho, ayaṁ attā kāyassa bhedā paraṁ maraṇā	‘When this self is annihilated and destroyed when the body breaks up,
ucchijjati vinassati na hoti paraṁ maraṇā;	and doesn’t exist after death:
etaṁ santaṁ etaṁ paṇītaṁ etaṁ yāthāvanti.	that is peaceful, that is sublime, that is reality.’
Evaṁ kho, bhikkhave, atidhāvanti eke.	That is how some overreach.

Kathañca, bhikkhave, cakkhumanto passanti?	And how do those with vision see?
Idha bhikkhu bhūtaṁ bhūtato passati;	It’s when a monk sees what has come to be as having come to be.
bhūtaṁ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Seeing this, they are practicing for disenchantment, dispassion, and cessation regarding what has come to be.
Evaṁ kho, bhikkhave, cakkhumanto passantī”ti.	That is how those with vision see.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Ye bhūtaṁ bhūtato disvā,	“Those who see what has come to be as having come to be,
bhūtassa ca atikkamaṁ;	transcending what has come to be,
Yathābhūte vimuccanti,	are freed in accord with the truth,
bhavataṇhā parikkhayā.	with the ending of craving for continued existence.

Sa ve bhūtapariñño so,	They completely understand what has come to be,
vītataṇho bhavābhave;	rid of craving for rebirth in this or that state,
Bhūtassa vibhavā bhikkhu,	with the disappearance of what has come to be,
nāgacchati punabbhavan”ti.	a monk does not come back to future lives.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dvādasamaṁ.	(end of sutta)

(oral tradition memory checksum)


Dutiyo vaggo.

Tassuddānaṁ

Dve indriyā dve tapanīyā,
sīlena apare duve;
Anottāpī kuhanā dve ca,
saṁvejanīyena te dasa.

Vitakkā desanā vijjā,
paññā dhammena pañcamaṁ;
Ajātaṁ dhātusallānaṁ,
sikkhā jāgariyena ca;
Apāyadiṭṭhiyā ceva, Variant: ceva → yeva (sya-all)
bāvīsati pakāsitāti.

Dukanipāto niṭṭhito.

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


53 Dutiyavedanāsutta	Feelings (2nd)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tisso imā, bhikkhave, vedanā.	“monks, there are these three feelings.
Katamā tisso?	What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.	Pleasant, painful, and neutral feeling.
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā;	Pleasant feeling should be seen as suffering.
dukkhā vedanā sallato daṭṭhabbā;	Painful feeling should be seen as a dart.
adukkhamasukhā vedanā aniccato daṭṭhabbā.	Neutral feeling should be seen as impermanent.
Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti,	When a monk has seen these three feelings
dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti;	in this way,
ayaṁ vuccati, bhikkhave,	they’re called
‘bhikkhu ariyo sammaddaso acchecchi, taṇhaṁ, vivattayi saṁyojanaṁ,	a monk who has cut off craving, untied the fetters,
sammā mānābhisamayā antamakāsi dukkhassā’”ti.	and by rightly comprehending conceit has made an end of suffering.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yo sukhaṁ dukkhato adda,	“A monk who sees pleasure as pain,
Dukkhamaddakkhi sallato;	and suffering as a dart,
Adukkhamasukhaṁ santaṁ,	and that peaceful, neutral feeling
Adakkhi naṁ aniccato.	as impermanent

Sa ve sammaddaso bhikkhu,	sees rightly.
yato tattha vimuccati;	And when freed in regards to that,
Abhiññāvosito santo,	that peaceful sage, with perfect insight,
sa ve yogātigo munī”ti.	has truly escaped their bonds.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

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


55 Dutiyaesanāsutta	Searches (2nd)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tisso imā, bhikkhave, esanā.	“monks, there are these three searches.
Katamā tisso?	What three?
Kāmesanā,	The search for sensual pleasures,
bhavesanā,	the search for continued existence,
brahmacariyesanā—	and the search for a spiritual path.
imā kho, bhikkhave, tisso esanā”ti.	These are the three searches.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Kāmesanā bhavesanā,	“The search for sensual pleasures, for a good rebirth,
brahmacariyesanā saha;	and the search for a spiritual path;
Iti saccaparāmāso,	the holding tight to the notion ‘this is the truth’,
diṭṭhiṭṭhānā samussayā.	and the mass of grounds for views—

Sabbarāgavirattassa,	for one detached from all lusts,
taṇhakkhayavimuttino;	freed by the ending of craving,
Esanā paṭinissaṭṭhā,	that searching has been relinquished,
diṭṭhiṭṭhānā samūhatā;	and those viewpoints eradicated.
Esanānaṁ khayā bhikkhu,	With the ending of searches, a monk
nirāso akathaṅkathī”ti.	is free of hope and indecision.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Chaṭṭhaṁ.	(end of sutta)

KN Iti 58 Taṇhā: Craving


58 Taṇhāsutta	Craving
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tisso imā, bhikkhave, taṇhā.	“monks, there are these three cravings.
Katamā tisso?	What three?
Kāmataṇhā,	Craving for sensual pleasures,
bhavataṇhā,	craving to continue existence,
vibhavataṇhā—	and craving to end existence.
imā kho, bhikkhave, tisso taṇhā”ti.	These are the three cravings.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Taṇhāyogena saṁyuttā,	“Bound by craving, minds full of desire
rattacittā bhavābhave;	for rebirth in this or that state,
Te yogayuttā mārassa,	yoked by Māra [the Evil one]’s yoke, these people
ayogakkhemino janā;	find no sanctuary from the yoke.
Sattā gacchanti saṁsāraṁ,	Sentient beings continue to transmigrate,
jātīmaraṇagāmino.	with ongoing birth and death.

Ye ca taṇhaṁ pahantvāna,	Those who have given up craving,
vītataṇhā bhavābhave;	rid of craving for rebirth in this or that state,
Te ve pāraṅgatā loke,	they’re the ones in this world who’ve truly crossed over,
ye pattā āsavakkhayan”ti.	having reached the ending of defilements.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Navamaṁ.	(end of sutta)

KN Iti 59 Māra-dheyya: Māra’s Sway


59 Māradheyyasutta	Māra [the Evil one]’s Sway
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu	“monks, a monk with these three ☸Dharmas
atikkamma māradheyyaṁ ādiccova virocati.	has slipped free of Māra [the Evil one]’s sway and shines like the sun.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu	It’s when they have
asekhena sīlakkhandhena samannāgato hoti,	the entire spectrum of the master’s ethics,
asekhena samādhikkhandhena samannāgato hoti,	undistractible-lucidity,
asekhena paññākkhandhena samannāgato hoti—	and wisdom.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu	A monk with these three ☸Dharmas
atikkamma māradheyyaṁ ādiccova virocatī”ti.	has slipped free of Māra [the Evil one]’s sway and shines like the sun.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sīlaṁ samādhi paññā ca,	“Whoever has well developed
yassa ete subhāvitā;	ethics, undistractible-lucidity, and wisdom
Atikkamma māradheyyaṁ,	has slipped free of Māra [the Evil one]’s sway
ādiccova virocatī”ti.	and shines like the sun.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dasamaṁ.	(end of sutta)

(oral tradition memory checksum)


Paṭhamo vaggo.

Tassuddānaṁ

Mūladhātu atha vedanā duve,
Esanā ca duve āsavā duve;
Taṇhāto ca atha māradheyyato,
Vaggamāhu paṭhamanti muttamanti.


-----------------------------------------------------------------


Itivuttaka 60
Tikanipāta
Dutiyavagga

KN Iti 60 Puñña-kiriya-vatthu: Grounds for Making Merit


60 Puññakiriyavatthusutta	Grounds for Making Merit
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tīṇimāni, bhikkhave, puññakiriyavatthūni.	“monks, there are these three grounds for making merit.
Katamāni tīṇi?	What three?
Dānamayaṁ puññakiriyavatthu,	Giving,
sīlamayaṁ puññakiriyavatthu,	ethical conduct,
bhāvanāmayaṁ puññakiriyavatthu—	and meditation are all grounds for making merit.
imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti.	These are the three grounds for making merit.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Puññameva so sikkheyya,	“One should practice only good deeds,
āyataggaṁ sukhudrayaṁ;	whose happy outcome stretches ahead.
Dānañca samacariyañca,	Giving and moral conduct,
mettacittañca bhāvaye.	developing a mind of friendly-kindness:

Ete dhamme bhāvayitvā,	having developed these
tayo sukhasamuddaye;	three dharmas yielding happiness,
Abyābajjhaṁ sukhaṁ lokaṁ,	that astute one is reborn
paṇḍito upapajjatī”ti.	in a happy, pleasing world.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Paṭhamaṁ.	(end of sutta)

KN Iti 62 Indriya: Faculties


62 Indriyasutta	Faculties
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tīṇimāni, bhikkhave, indriyāni.	“monks, there are these three faculties.
Katamāni tīṇi?	What three?
Anaññātaññassāmītindriyaṁ,	The faculty of understanding that one’s enlightenment is imminent.
aññindriyaṁ,	The faculty of enlightenment.
aññātāvindriyaṁ—	The faculty of one who is enlightened.
imāni kho, bhikkhave, tīṇi indriyānī”ti.	These are the three faculties.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sekhassa sikkhamānassa,	“As a trainee trains,
ujumaggānusārino;	following the straight road,
Khayasmiṁ paṭhamaṁ ñāṇaṁ,	first they know about ending;
tato aññā anantarā.	enlightenment follows in the same lifetime.

Tato aññāvimuttassa,	Then the knowledge comes
ñāṇaṁ ve hoti tādino;	to such a one, freed through enlightenment,
Akuppā me vimuttīti,	with the end of the fetters of rebirth:
bhavasaṁyojanakkhayā.	‘My freedom is unshakable.’

Sa ve indriyasampanno,	Accomplished in the faculties,
santo santipade rato;	peaceful, relishing the state of peace,
Dhāreti antimaṁ dehaṁ,	they bear their final body,
jetvā māraṁ savāhinin”ti.	having vanquished Māra [the Evil one] and his mount.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)

KN Iti 63 Addhā: Periods


63 Addhāsutta	Periods
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, addhā.	“monks, there are these three periods.
Katame tayo?	What three?
Atīto addhā, anāgato addhā, paccuppanno addhā—	Past, future, and present.
ime kho, bhikkhave, tayo addhā”ti.	These are the three periods.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Akkheyyasaññino sattā,	“Sentient beings who perceive the communicable,
akkheyyasmiṁ patiṭṭhitā;	become established in the communicable.
Akkheyyaṁ apariññāya,	Not understanding the communicable,
yogamāyanti maccuno.	they fall under the yoke of Death.

Akkheyyañca pariññāya,	But having fully understood the communicable,
akkhātāraṁ na maññati;	they don’t identify as a communicator,
Phuṭṭho vimokkho manasā,	as they’ve touched liberation with their mind,
santipadamanuttaraṁ.	the supreme state of peace.

Sa ve akkheyyasampanno,	Accomplished in the visible,
santo santipade rato;	peaceful, relishing the state of peace;
Saṅkhāya sevī dhammaṭṭho,	making use after reflection, firm in dharma,
saṅkhyaṁ nopeti vedagū”ti.	a knowledge master cannot be reckoned.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

KN Iti 68 Paṭhama-rāga: Greed (1st)


68 Paṭhamarāgasutta	Greed (1st)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno—	“Whoever has not given up greed, hate, and delusion
ayaṁ vuccati, bhikkhave,	is said to be trapped.
‘baddho mārassa paṭimukkassa mārapāso	They’re caught in Māra [the Evil one]’s snare,
yathākāmakaraṇīyo pāpimato’.	and the Wicked One can do what he wants with them.

Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno—	Whoever has given up greed, hate, and delusion
ayaṁ vuccati, bhikkhave,	is said to be free.
‘abaddho mārassa omukkassa mārapāso	They’re NOT caught in Māra [the Evil one]’s snare,
na yathākāmakaraṇīyo pāpimato’”ti.	and the Wicked One can NOT do what he wants with them.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yassa rāgo ca doso ca,	“Those in whom greed, hate, and ignorance
avijjā ca virājitā;	have faded away,
Taṁ bhāvitattaññataraṁ,	belong with those who are evolved;
brahmabhūtaṁ tathāgataṁ;	holy, realized, awakened,
Buddhaṁ verabhayātītaṁ,	beyond enmity and fear,
āhu sabbappahāyinan”ti.	they’ve given up everything, they say.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Navamaṁ.	(end of sutta)

KN Iti 69 Dutiya-rāga: Greed (2nd)


69 Dutiyarāgasutta	Greed (2nd)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno—	“Whoever has not given up greed, hate, and delusion
ayaṁ vuccati, bhikkhave,	is said to have
‘atiṇṇo samuddaṁ saūmiṁ savīciṁ sāvaṭṭaṁ sagahaṁ sarakkhasaṁ’.	not crossed over the ocean with its waves and whirlpools, its sharks and monsters.

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno—	Whoever has given up greed, hate, and delusion
ayaṁ vuccati, bhikkhave,	is said to have
‘atari samuddaṁ saūmiṁ savīciṁ sāvaṭṭaṁ sagahaṁ sarakkhasaṁ,	crossed over the ocean with its waves and whirlpools, its sharks and monsters.
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’”ti.	Crossed over and gone beyond, that brahmin stands on the shore.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yassa rāgo ca doso ca,	“Those in whom greed, hate, and ignorance
Avijjā ca virājitā;	have faded away,
Somaṁ samuddaṁ sagahaṁ sarakkhasaṁ,	have crossed the ocean so hard to cross,
Saūmibhayaṁ duttaraṁ accatāri.	with its sharks and monsters, its waves and dangers.

Saṅgātigo maccujaho nirūpadhi,	They’ve escaped their chains, given up death, and have no attachments.
Pahāsi dukkhaṁ apunabbhavāya;	They’ve given up suffering, so there are no more future lives.
Atthaṅgato so na pamāṇameti,	They’ve come to an end, and cannot be measured;
Amohayi maccurājanti brūmī”ti.	and they’ve confounded the King of Death, I say.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dasamaṁ.	(end of sutta)

(oral tradition memory checksum)


Dutiyo vaggo.

Tassuddānaṁ

Puññaṁ cakkhu atha indriyāni,
Addhā ca caritaṁ duve soci;
Muno atha rāgaduve,
Puna vaggamāhu dutiyamuttamanti.


-------------------------------------------------------------------------------


Itivuttaka 70
Tikanipāta
Tatiyavagga

KN Iti 70 Micchā-diṭṭhika: Having Wrong View


70 Micchādiṭṭhikasutta	Having Wrong View
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Diṭṭhā mayā, bhikkhave, sattā	“monks, I’ve seen beings who engaged in
kāyaduccaritena samannāgatā	misconduct by body,
vacīduccaritena samannāgatā	speech,
manoduccaritena samannāgatā	and mind,
ariyānaṁ upavādakā	who abused the noble ones,
micchādiṭṭhikā micchādiṭṭhikammasamādānā.	who had wrong views and acted accordingly.
Te kāyassa bhedā paraṁ maraṇā	At the breaking up of the body, after death,
apāyaṁ duggatiṁ vinipātaṁ nirayaṁ	they were reborn in
upapannā.	a lower realm, a bad destination, a world of misery, hell.

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi.	Now, I don’t say this because I’ve heard it from some other ascetic or brahmin.
Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.	I only say it
Api ca, bhikkhave, yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmi.	because I’ve known, seen, and realized it for myself.”

Diṭṭhā mayā, bhikkhave, sattā	...
kāyaduccaritena samannāgatā
vacīduccaritena samannāgatā
manoduccaritena samannāgatā
ariyānaṁ upavādakā
micchādiṭṭhikā micchādiṭṭhikammasamādānā.
Te kāyassa bhedā paraṁ maraṇā
apāyaṁ duggatiṁ vinipātaṁ nirayaṁ
upapannā”ti.	...

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Micchā manaṁ paṇidhāya,	“When the mind has been misdirected,
micchā vācañca bhāsiya;	and words wrongly spoken,
Micchā kammāni katvāna,	and wrong bodily deeds have been done,
kāyena idha puggalo.	a person here

Appassutāpuññakaro,	uneducated, doer of bad deeds,
appasmiṁ idha jīvite;	though their life may be short,
Kāyassa bhedā duppañño,	when their body breaks up, that witless person
nirayaṁ sopapajjatī”ti.	is reborn in hell.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Paṭhamaṁ.	(end of sutta)

KN Iti 71 Sammā-diṭṭhika: Having Right View


71 Sammādiṭṭhikasutta	Having Right View
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Diṭṭhā mayā, bhikkhave, sattā	“monks, I’ve seen beings who
kāyasucaritena samannāgatā	engaged in good conduct of body,
vacīsucaritena samannāgatā	speech,
manosucaritena samannāgatā	and mind,
ariyānaṁ anupavādakā	who did not abuse the noble ones,
sammādiṭṭhikā sammādiṭṭhikammasamādānā.	who held right view and acted accordingly.
Te kāyassa bhedā paraṁ maraṇā	At the breaking up of the body, after death,
sugatiṁ saggaṁ lokaṁ upapannā.	they were reborn in a good destination, a heaven world.

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi.	Now, I don’t say this because I’ve heard it from some other ascetic or brahmin.
Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā.	I only say it
Api ca, bhikkhave, yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmi.	because I’ve known, seen, and realized it for myself.”

Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti.	...

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sammā manaṁ paṇidhāya,	“When the mind has been directed right,
sammā vācañca bhāsiya;	and words rightly spoken,
Sammā kammāni katvāna,	and right bodily deeds have been done,
kāyena idha puggalo.	a person here

Bahussuto puññakaro,	learned, doer of good deeds,
appasmiṁ idha jīvite;	though their life may be short,
Kāyassa bhedā sappañño,	when their body breaks up, that wise person
saggaṁ so upapajjatī”ti.	is reborn in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dutiyaṁ.	(end of sutta)

KN Iti 72 Nissaraṇiya: Elements of Escape


72 Nissaraṇiyasutta	Elements of Escape
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tisso imā, bhikkhave, nissaraṇiyā dhātuyo.	“monks, there are these three elements of escape.
Katamā tisso?	What three?
Kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ,	Renunciation is the escape from sensual pleasures.
rūpānametaṁ nissaraṇaṁ yadidaṁ āruppaṁ,	Formlessness is the escape from form.
yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ—	Cessation is the escape from whatever is created, conditioned, and dependently originated.
imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.	These are the three elements of escape.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Kāmanissaraṇaṁ ñatvā,	“Knowing the escape from sensuality,
rūpānañca atikkamaṁ;	and form’s transcendence,
Sabbasaṅkhārasamathaṁ,	one always ardent touches
phusaṁ ātāpi sabbadā.	the stilling of all activities.

Sa ve sammaddaso bhikkhu,	That monk sees rightly,
yato tattha vimuccati;	and when freed in regards to that,
Abhiññāvosito santo,	that peaceful sage, with perfect insight,
sa ve yogātigo munī”ti.	has truly escaped their bonds.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)

KN Iti 73 Santatara: More Peaceful


73 Santatarasutta	More Peaceful
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Rūpehi, bhikkhave, arūpā santatarā,	“monks, formless states are more peaceful than states of form;
arūpehi nirodho santataro”ti.	cessation is more peaceful than formless states.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Ye ca rūpūpagā sattā,	“There are beings in the realm of luminous form,
ye ca arūpaṭṭhāyino;	and others stuck in the formless.
Nirodhaṁ appajānantā,	Not understanding cessation,
āgantāro punabbhavaṁ.	they return in future lives.

Ye ca rūpe pariññāya,	But the people who completely understand form,
arūpesu asaṇṭhitā;	not stuck in the formless,
Nirodhe ye vimuccanti,	released in cessation—
te janā maccuhāyino.	they are destroyers of death.

Kāyena amatadhātuṁ,	Having directly experienced the deathless element,
phusayitvā nirūpadhiṁ;	free of attachments;
Upadhippaṭinissaggaṁ,	having realised relinquishment
sacchikatvā anāsavo;	of attachments, the undefiled
Deseti sammāsambuddho,	fully awakened Buddha teaches
asokaṁ virajaṁ padan”ti.	the sorrowless, stainless state.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

KN Iti 74 Putta: A Child


74 Puttasutta	A Child
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, puttā santo saṁvijjamānā lokasmiṁ.	“These three kinds of child are found in the world.
Katame tayo?	What three?
Atijāto,	One who betters their birth,
anujāto,	one who equals their birth,
avajātoti.	one who fails their birth.

Kathañca, bhikkhave, putto atijāto hoti?	And how does a child better their birth?
Idha, bhikkhave, puttassa mātāpitaro honti— na buddhaṁ saraṇaṁ gatā, na dhammaṁ saraṇaṁ gatā, na saṅghaṁ saraṇaṁ gatā;	It’s when a child’s parents have not gone for refuge to the Buddha, the Dharma, and the Sangha.
pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā,	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
dussīlā pāpadhammā.	They’re immoral, of bad character.
Putto ca nesaṁ hoti— buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato;	But their child has gone for refuge to the Buddha, the Dharma, and the Saṅgha.
pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato,	They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
sīlavā kalyāṇadhammo.	They’re ethical, of good character.
Evaṁ kho, bhikkhave, putto atijāto hoti.	That’s how a child betters their birth.

Kathañca, bhikkhave, putto anujāto hoti?	And how does a child equal their birth?
Idha, bhikkhave, puttassa mātāpitaro honti— buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā;	It’s when a child’s parents have gone for refuge to the Buddha, the Dharma, and the Sangha.
pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā,	They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
sīlavanto kalyāṇadhammā.	They’re ethical, of good character.
Puttopi nesaṁ hoti— buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato;	And their child has gone for refuge to the Buddha, the Dharma, and the Saṅgha.
pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato,	They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
sīlavā kalyāṇadhammo.	They’re ethical, of good character.
Evaṁ kho, bhikkhave, putto anujāto hoti.	That’s how a child equals their birth.

Kathañca, bhikkhave, putto avajāto hoti?	And how does a child fail their birth?
Idha, bhikkhave, puttassa mātāpitaro honti— buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā;	It’s when a child’s parents have gone for refuge to the Buddha, the Dharma, and the Sangha.
pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā,	They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
sīlavanto kalyāṇadhammā.	They’re ethical, of good character.
Putto ca nesaṁ hoti— na buddhaṁ saraṇaṁ gato, na dhammaṁ saraṇaṁ gato, na saṅghaṁ saraṇaṁ gato;	But their child has not gone for refuge to the Buddha, the Dharma, and the Saṅgha.
pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato,	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
dussīlo pāpadhammo.	They’re immoral, of bad character.
Evaṁ kho, bhikkhave, putto avajāto hoti.	That’s how a child fails their birth.

Ime kho, bhikkhave, tayo puttā santo saṁvijjamānā lokasmin”ti.	These are the three kinds of child found in the world.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Atijātaṁ anujātaṁ,	“The astute wish for a child
puttamicchanti paṇḍitā;	who betters or equals their birth;
Avajātaṁ na icchanti,	not one who fails their birth,
yo hoti kulagandhano.	disgracing their family.

Ete kho puttā lokasmiṁ,	These are the children in the world
ye bhavanti upāsakā;	who become lay devotees;
Saddhā sīlena sampannā,	earned-trustful, accomplished in ethics,
vadaññū vītamaccharā;	bountiful, rid of stinginess.
Cando abbhaghanā mutto,	Like the moon freed from a cloud.
parisāsu virocare”ti.	they shine in the assemblies.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Pañcamaṁ.	(end of sutta)

KN Iti 75 A-vuṭṭhika: A Rain-less Cloud


75 Avuṭṭhikasutta	A Rainless Cloud
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.	“monks, these three people are found in the world.
Katame tayo?	What three?
Avuṭṭhikasamo,	One like a rainless cloud,
padesavassī,	one who rains locally,
sabbatthābhivassī.	one who rains all over.

Kathañca, bhikkhave, puggalo avuṭṭhikasamo hoti?	And how is a person like a rainless cloud?
Idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti,	It’s when some person doesn’t give to anyone at all—
samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ	whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles;
mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.	garlands, perfumes, and makeup; and bed, house, and lighting.
Evaṁ kho, bhikkhave, puggalo avuṭṭhikasamo hoti.	That’s how a person is like a rainless cloud.

Kathañca, bhikkhave, puggalo padesavassī hoti?	And how does a person rain locally?
Idha, bhikkhave, ekacco puggalo ekaccānaṁ dātā hoti, ekaccānaṁ na dātā hoti samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ	It’s when some person gives to some but not to others—whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles;
mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.	garlands, perfumes, and makeup; and bed, house, and lighting.
Evaṁ kho, bhikkhave, puggalo padesavassī hoti.	That’s how a person rains locally.

Kathañca, bhikkhave, puggalo sabbatthābhivassī hoti?	And how does a person rain all over?
Idha, bhikkhave, ekacco puggalo sabbesaṁva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ	It’s when some person gives to everyone—whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles;
mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.	garlands, perfumes, and makeup; and bed, house, and lighting.
Evaṁ kho, bhikkhave, puggalo sabbatthābhivassī hoti.	That’s how a person rains all over.

Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti.	These are the three people found in the world.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Na samaṇe na brāhmaṇe,	“They don’t share the food and drink
Na kapaṇaddhikavanibbake;	they have acquired
Laddhāna saṁvibhājeti,	with ascetics or brahmins,
Annaṁ pānañca bhojanaṁ;	with paupers, vagrants, or travelers.
Taṁ ve avuṭṭhikasamoti,	They’re like a rainless cloud,
Āhu naṁ purisādhamaṁ.	they say, the meanest of men.

Ekaccānaṁ na dadāti,	They don’t give to some,
ekaccānaṁ pavecchati;	to some they provide.
Taṁ ve padesavassīti,	They rain locally,
āhu medhāvino janā.	so say the wise.

Subhikkhavāco puriso,	Compassionate for all beings,
sabbabhūtānukampako;	that person distributes
Āmodamāno pakireti,	abundant food upon request,
detha dethāti bhāsati.	saying, “Give! Give!”

Yathāpi megho thanayitvā,	The rain cloud rains forth,
gajjayitvā pavassati;	having thundered and roared,
Thalaṁ ninnañca pūreti,	drenching the earth with water,
abhisandantova vārinā.	soaking the uplands and valleys.

Evamevaṁ idhekacco,	Even so, such a person,
puggalo hoti tādiso;	having accumulated wealth
Dhammena saṁharitvāna,	by legitimate means,
uṭṭhānādhigataṁ dhanaṁ;	through their own hard work,
Tappeti annapānena,	rightly satisfies with food and drink
sammā patte vanibbake”ti.	those fallen to destitution.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Chaṭṭhaṁ.	(end of sutta)

KN Iti 76 Sukha-patthanā: Wishing for Happiness


76 Sukhapatthanāsutta	Wishing for Happiness
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito.	“monks, an astute person who wishes for three kinds of happiness should take care of their ethics.
Katamāni tīṇi?	What three?
Pasaṁsā me āgacchatūti sīlaṁ rakkheyya paṇḍito,	“May I be be praised!”
bhogā me uppajjantūti sīlaṁ rakkheyya paṇḍito,	“May I become rich!”
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmīti sīlaṁ rakkheyya paṇḍito.	“When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!”
Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito”ti.	An astute person who wishes for these three kinds of happiness should protect their precepts.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sīlaṁ rakkheyya medhāvī,	Wishing for three kinds of happiness—
patthayāno tayo sukhe;	praise, prosperity,
Pasaṁsaṁ vittalābhañca,	and to delight in heaven after passing away—
pecca sagge pamodanaṁ.	the wise would take care of their ethics.

Akarontopi ce pāpaṁ,	Though you do no wrong,
karontamupasevati;	if you associate with one who does,
Saṅkiyo hoti pāpasmiṁ,	you’re suspected of wrong,
avaṇṇo cassa rūhati.	and your disrepute grows.

Yādisaṁ kurute mittaṁ,	Whatever kind of friend you make,
yādisaṁ cūpasevati;	with whom you associate,
Sa ve tādisako hoti,	that’s how you become,
sahavāso hi tādiso.	for so it is when you share your life.

Sevamāno sevamānaṁ,	The one who associates and the one associated with,
samphuṭṭho samphusaṁ paraṁ;	the one contacted and the one who contacts another,
Saro diddho kalāpaṁva,	are like an arrow smeared with poison
alittamupalimpati;	that contaminates the quiver.
Upalepabhayā dhīro,	A wise one, fearing contamination,
neva pāpasakhā siyā.	would never have wicked friends.

Pūtimacchaṁ kusaggena,	A man who wraps
yo naro upanayhati;	putrid fish in blades of grass
Kusāpi pūti vāyanti,	makes the grass stink—
evaṁ bālūpasevanā.	so it is when associating with fools.

Tagarañca palāsena,	But one who wraps
yo naro upanayhati;	sandalwood incense in leaves
Pattāpi surabhi vāyanti,	makes the leaves fragrant—
evaṁ dhīrūpasevanā.	so it is when associating with the wise.

Tasmā pattapuṭasseva,	So, knowing they’ll end up
ñatvā sampākamattano;	like the wrapping, the astute
Asante nupaseveyya,	would shun the wicked,
sante seveyya paṇḍito;	and befriend the good.
Asanto nirayaṁ nenti,	The wicked lead you to hell,
santo pāpenti suggatin”ti.	the good help you to a good place.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Sattamaṁ.	(end of sutta)

KN Iti 78 Dhātu-sosaṁsandana: Converging Elements


78 Dhātusosaṁsandanasutta	Converging Elements
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dhātuso, bhikkhave, sattā sattehi saddhiṁ saṁsandanti samenti.	“monks, sentient beings come together and converge because of an element:
Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandanti samenti,	Those who have a bad attitude come together and converge with those who have a bad attitude.
kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandanti samenti.	Those who have a good attitude come together and converge with those who have a good attitude.

Atītampi, bhikkhave,	In the past …
addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandiṁsu samiṁsu.	...
Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandiṁsu samiṁsu,	...
kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandiṁsu samiṁsu.	...

Anāgatampi, bhikkhave,	In the future …
addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandissanti samessanti.	...
Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandissanti samessanti,	...
kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandissanti samessanti.	...

Etarahipi, bhikkhave, paccuppannaṁ	At present, too,
addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandanti samenti.	sentient beings come together and converge because of an element.
Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandanti samenti,	Those who have a bad attitude come together and converge with those who have a bad attitude.
kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandanti samentī”ti.	Those who have a good attitude come together and converge with those who have a good attitude.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Saṁsaggā vanatho jāto,	“Socializing promotes entanglements;
asaṁsaggena chijjati;	they’re cut off by being aloof.
Parittaṁ dārumāruyha,	If you’re lost in the middle of a great sea,
yathā sīde mahaṇṇave.	and you clamber up on a little log, you’ll sink.

Evaṁ kusītamāgamma,	So too, a person who lives well
sādhujīvīpi sīdati;	sinks by relying on a lazy person.
Tasmā taṁ parivajjeyya,	Hence you should avoid such
kusītaṁ hīnavīriyaṁ.	a lazy person who lacks energy.

Pavivittehi ariyehi,	Dwell with the noble ones
pahitattehi jhāyibhi;	who are secluded and determined
Niccaṁ āraddhaviriyehi,	constantly energetic,
paṇḍitehi sahāvase”ti.	the astute who practice jhāna.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Navamaṁ.	(end of sutta)

KN Iti 79 Parihāna: Decline


79 Parihānasutta	Decline
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṁvattanti.	“These three dharmas lead to the decline of a monk trainee.
Katame tayo?	What three?
Idha, bhikkhave, sekho bhikkhu	It’s when a monk
kammārāmo hoti, kammarato, kammārāmatamanuyutto;	relishes work,
bhassārāmo hoti, bhassarato, bhassārāmatamanuyutto;	talk,
niddārāmo hoti, niddārato, niddārāmatamanuyutto.	and sleep.
Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno parihānāya saṁvattanti.	These three dharmas lead to the decline of a monk trainee.

Tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṁvattanti.	These three dharmas don’t lead to the decline of a monk trainee.
Katame tayo?	What three?
Idha, bhikkhave, sekho bhikkhu	It’s when a monk
na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto;	doesn’t relish work,
na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto;	talk,
na niddārāmo hoti, na niddārato, na niddārāmatamanuyutto.	and sleep.
Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṁvattantī”ti.	These three dharmas don’t lead to the decline of a monk trainee.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Kammārāmo bhassārāmo,	“Restless, they relish
Niddārāmo ca uddhato;	work, talk, and sleep.
Abhabbo tādiso bhikkhu,	Such a monk is incapable
Phuṭṭhuṁ sambodhimuttamaṁ.	of touching the highest awakening.

Tasmā hi appakiccassa,	That’s why one ought have few duties,
Appamiddho anuddhato;	being wakeful and stable.
Bhabbo so tādiso bhikkhu,	Such a monk is capable
Phuṭṭhuṁ sambodhimuttaman”ti.	of touching the highest awakening.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dasamaṁ.	(end of sutta)

(oral tradition memory checksum)


Tatiyo vaggo.

Tassuddānaṁ

Dve diṭṭhī nissaraṇaṁ rūpaṁ,
putto avuṭṭhikena ca;
Sukhā ca bhiduro dhātu,
parihānena te dasāti.


------------------------------------------------------------


Itivuttaka 80
Tikanipāta
Catutthavagga

KN Iti 81 Sakkāra: Esteem


81 Sakkārasutta	Esteem
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā,	“I’ve seen, monks, sentient beings whose minds are overcome and overwhelmed by honor.
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā,	I’ve seen sentient beings whose minds are overcome and overwhelmed by not being honored.
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā,	I’ve seen sentient beings whose minds are overcome and overwhelmed by both honor and by not being honored.
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi; (…)	Now, I don’t say this because I’ve heard it from some other ascetic or brahmin.
api ca, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tamevāhaṁ vadāmi.	I only say it because I’ve known, seen, and realized it for myself.”

Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā,	...
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.	...

Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā,	...
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.	...

Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā,	...
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā”ti.	...

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yassa sakkariyamānassa,	“Whether they’re honored
asakkārena cūbhayaṁ;	or not honored, or both,
Samādhi na vikampati,	their undistractible-lucidity doesn’t waver
Appamāda-vihārino.	as they live assiduously (a-p-pamāda 🐘🐾‍).

Taṁ jhāyinaṁ sātatikaṁ,	They persistently practice jhāna
sukhumadiṭṭhivipassakaṁ;	with subtle view and discernment.
Upādānakkhayārāmaṁ,	Rejoicing in the ending of grasping,
āhu sappuriso itī”ti.	they’re said to be a good person.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dutiyaṁ.	(end of sutta)

KN Iti 82 Deva-sadda: The Gods Roar [in celebration]

(2022 SP-FLUENT translation by frankk‍ )


82 Deva-sadda-sutta	divine sounds discourse
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, devesu deva-saddā niccharanti samayā samayaṁ upādāya.	“monks, these three divine sounds are issued by the gods from time to time.
Katame tayo?	Which three?

82.1 – (1. Devas celebrate when someone ordains to declare war against Māra)


Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā	When a noble-one's-disciple shaves off their hair and beard, dresses in ocher robes,
agārasmā anagāriyaṁ pabbajjāya ceteti,	and goes forth from the home life into homelessness,
tasmiṁ samaye devesu devasaddo niccharati:	At that time the gods cry out [with joy]:
‘eso ariyasāvako mārena saddhiṁ saṅgāmāya cetetī’ti.	‘This noble-one's-disciple made up his mind and declared war on Māra [the Evil one]!’
Ayaṁ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṁ upādāya.	This is the first occasion a divine sound is issued by the gods.

82.2 – (2. Devas celebrate when monk battles Māra with 37bp)

^{(see 37bp🕊️‍ )}

Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako	Furthermore, when a noble-one's-disciple
sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ bhāvan-ānu-yogam-anu-yutto viharati,	meditates pursuing the development of the seven Buddha wings of ☸Dharma,
tasmiṁ samaye devesu devasaddo niccharati:	At that time the gods roar [with approval]:
‘eso ariyasāvako mārena saddhiṁ saṅgāmetī’ti.	‘This noble-one's-disciple is doing battle against Māra [the Evil one]!’
Ayaṁ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṁ upādāya.	This is the second occasion a divine sound is issued by the gods.

82.3 – (3. Devas celebrate when monk becomes an Arahant)


Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako	Furthermore, when a noble-one's-disciple
āsavānaṁ khayā an-āsavaṁ	has destroyed the asinine-inclinations, completely rid of them,
ceto-vimuttiṁ paññā-vimuttiṁ diṭṭheva dhamme	Having realized here and now freedom of heart and freedom by wisdom,
sayaṁ abhiññā sacchikatvā upasampajja viharati,	they live having realized it with direct knowledge.
tasmiṁ samaye devesu devasaddo niccharati:	At that time the gods roar [in celebration]:
‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṁ abhivijiya ajjhāvasatī’ti.	‘This noble one’s disciple has won the battle. Having been in the front lines of the battle, he now dwells victorious.’
Ayaṁ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṁ upādāya.	This is the third occasion a divine sound is issued by the gods.

Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṁ upādāyā”ti.	These are the three divine sounds issued by the gods from time to time..”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Disvā vijitasaṅgāmaṁ,	“Seeing the winner of the battle—
sammāsambuddhasāvakaṁ;	a disciple of the Buddha,
Devatāpi namassanti,	even the gods revere them:
mahantaṁ vītasāradaṁ.	a great one, thoroughly mature—

Namo te purisājañña,	‘Homage to you, O thoroughbred!
yo tvaṁ dujjayamajjhabhū;	You won a battle hard to win!
Jetvāna maccuno senaṁ,	Having defeated the army of death,
vimokkhena anāvaraṁ.	your liberation is unobstructed.’

Iti hetaṁ namassanti,	And so the gods revere the one,
devatā pattamānasaṁ;	who has achieved their heart’s desire.
Tañhi tassa na passanti,	For they see nothing in them by means of which
yena maccuvasaṁ vaje”ti.	they might fall under the sway of Death.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)

(end of sutta⏹️)

KN Iti 83 Pañca-pubba-nimitta: Five Warning Signs


83 Pañcapubbanimittasutta	Five Warning Signs
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Yadā, bhikkhave, devo devakāyā cavanadhammo hoti,	“monks, when a god is due to pass away from the realm of the gods,
pañcassa pubbanimittāni pātubhavanti—	five warning signs appear.
mālā milāyanti,	Their flower-garlands wither;
vatthāni kilissanti,	their clothes become soiled;
kacchehi sedā muccanti,	they sweat from the armpits;
kāye dubbaṇṇiyaṁ okkamati,	their physical appearance deteriorates;
sake devo devāsane nābhiramatīti.	and they no longer delight in their heavenly throne.
Tamenaṁ, bhikkhave, devā ‘cavanadhammo ayaṁ devaputto’ti iti viditvā tīhi vācāhi anumodenti:	When the other gods know that that god is due to pass away, they wish them well in three ways:
‘ito, bho, sugatiṁ gaccha.	‘Sir, may you go from here to a good place!

Sugatiṁ gantvā suladdhalābhaṁ labha.	When you have gone to a good place, may you be blessed with good fortune!

Suladdhalābhaṁ labhitvā suppatiṭṭhito bhavāhī’”ti.	When you have been blessed with good fortune, may you become well grounded!’

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:	When he said this, one of the monks said to the Buddha,
“kiṁ nu kho, bhante, devānaṁ sugatigamanasaṅkhātaṁ.	“Sir, what do the gods reckon to be going to a good place?

Kiñca, bhante, devānaṁ suladdhalābhasaṅkhātaṁ.	What do they reckon to be blessed with good fortune?

Kiṁ pana, bhante, devānaṁ suppatiṭṭhitasaṅkhātan”ti?	What do they reckon to become well grounded?”

“Manussattaṁ kho, bhikkhu, devānaṁ sugatigamanasaṅkhātaṁ.	“It is human existence, monk, that the gods reckon to be going to a good place.

Yaṁ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ paṭilabhati;	When a human being gains earned-trust in the Dharma and training proclaimed by the Realized One,
idaṁ kho, bhikkhu, devānaṁ suladdhalābhasaṅkhātaṁ.	that is what the gods reckon to be blessed with good fortune.


Sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā	When that earned-trust in the Realized One is settled, rooted, and planted deep;
asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ;	when it’s strong and can’t be shifted by any ascetic or brahmin or god or Māra [the Evil one] or Brahmā or by anyone in the world,
idaṁ kho, bhikkhu, devānaṁ suppatiṭṭhitasaṅkhātan”ti.	that is what the gods reckon to become well grounded.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yadā devo devakāyā,	“When, with the fading of life,
cavati āyusaṅkhayā;	a god passes from the realm of the gods,
Tayo saddā niccharanti,	the gods utter three cries
devānaṁ anumodataṁ.	of well-wishing:

‘Ito bho sugatiṁ gaccha,	‘Sir, go from here to a good place,
manussānaṁ sahabyataṁ;	in the company of humans.
Manussabhūto saddhamme,	As a human being, gain supreme earned-trust
labha saddhaṁ anuttaraṁ.	in the true Dharma.

Sā te saddhā niviṭṭhassa,	May that earned-trust of yours be settled,
mūlajātā patiṭṭhitā;	with roots planted deep,
Yāvajīvaṁ asaṁhīrā,	unfaltering all life long
saddhamme suppavedite.	in the true Dharma so well proclaimed.

Kāyaduccaritaṁ hitvā,	Having given up bad conduct
vacīduccaritāni ca;	by way of body,
Manoduccaritaṁ hitvā,	speech, and mind,
yañcaññaṁ dosasañhitaṁ.	and whatever else is corrupt;

Kāyena kusalaṁ katvā,	and having done much good,
vācāya kusalaṁ bahuṁ;	by way of body,
Manasā kusalaṁ katvā,	speech, and mind,
appamāṇaṁ nirūpadhiṁ.	limitless, free of attachments;

Tato opadhikaṁ puññaṁ,	then, having made much worldly merit
katvā dānena taṁ bahuṁ;	by giving gifts,
Aññepi macce saddhamme,	establish other colleagues
brahmacariye nivesaya’.	in the true Dharma, the spiritual life.’

Imāya anukampāya,	It is due to such compassion
devā devaṁ yadā vidū;	that when the gods know a god
Cavantaṁ anumodenti,	is due to pass away, they wish them well:
ehi deva punappunan”ti.	‘Come back, god, again and again!’

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

KN Iti 84 Bahu-janahita: For the Welfare of the People


84 Bahujanahitasutta	For the Welfare of the People
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.	“Three people, monks, arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katame tayo?	What three?
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.	It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ,	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.	And he reveals a spiritual practice that’s entirely full and pure.
Ayaṁ, bhikkhave, paṭhamo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.	This is the first person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Puna caparaṁ, bhikkhave, tasseva satthu sāvako arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto.	Furthermore, it’s when a monk is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ,	They teach Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.	And they reveal a spiritual practice that’s entirely full and pure.
Ayaṁ, bhikkhave, dutiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.	This is the second person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Puna caparaṁ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno.	Furthermore, it’s when a disciple of that Teacher is a trainee, a learned practitioner with precepts and observances intact.
Sopi dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ,	They teach Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.	And they reveal a spiritual practice that’s entirely full and pure.
Ayaṁ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.	This is the third person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	These are the three people who arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Satthā hi loke paṭhamo mahesi,	“The Teacher is the first, the great hermit,
Tassanvayo sāvako bhāvitatto;	following whom is the disciple of developed self,
Athāparo pāṭipadopi sekho,	and then a trainee, a practitioner,
Bahussuto sīlavatūpapanno.	learned, with precepts and observances intact.

Ete tayo devamanussaseṭṭhā,	These three are first among gods and humans,
Pabhaṅkarā dhammamudīrayantā;	beacons proclaiming the Dharma!
Apāpuranti amatassa dvāraṁ,	They fling open the door to the deathless,
Yogā pamocenti bahujjanaṁ te.	freeing many from bondage.

Ye satthavāhena anuttarena,	Following the path so well taught
Sudesitaṁ maggamanukkamanti;	by the unsurpassed caravan leader,
Idheva dukkhassa karonti antaṁ,	those who are assiduous (a-p-pamāda 🐘🐾‍) in the Holy One’s Dharma
Ye appamattā sugatassa sāsane”ti.	make an end of suffering in this very life.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Pañcamaṁ.	(end of sutta)

KN Iti 85 Asubh-ānupassī: Observing Ugliness


85 Asubhānupassīsutta	Observing Ugliness
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Asubhānupassī, bhikkhave, kāyasmiṁ viharatha;	“monks, meditate observing the ugliness of the body.
ānāpānassati ca vo ajjhattaṁ parimukhaṁ sūpaṭṭhitā hotu;	Let remembering of breathing be well-established right there inside you.
sabbasaṅkhāresu aniccānupassino viharatha.	Meditate observing the impermanence of all conditions.

Asubhānupassīnaṁ, bhikkhave,	As you meditate observing the ugliness of the body,
kāyasmiṁ viharataṁ yo subhāya dhātuyā rāgānusayo so pahīyati.	you will give up desire for the body.

Ānāpānassatiyā ajjhattaṁ parimukhaṁ sūpaṭṭhititāya	When remembering of breathing is well-established right there inside you,
ye bāhirā vitakkāsayā vighātapakkhikā, te na honti.	there will be no distressing external thoughts or wishes.

Sabbasaṅkhāresu aniccānupassīnaṁ viharataṁ yā avijjā sā pahīyati,	When you meditate observing the impermanence of all conditions,
yā vijjā sā uppajjatī”ti.	ignorance is given up and knowledge arises.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Asubhānupassī kāyasmiṁ,	“Observing the ugliness of the body,
ānāpāne paṭissato;	rememberful of the breath,
Sabbasaṅkhārasamathaṁ,	one always ardent sees
passaṁ ātāpi sabbadā.	the stilling of all activities.

Sa ve sammaddaso bhikkhu,	That monk sees rightly,
yato tattha vimuccati;	and when freed in regards to that,
Abhiññāvosito santo,	that peaceful sage, with perfect insight,
sa ve yogātigo munī”ti.	has truly escaped their bonds.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Chaṭṭhaṁ.	(end of sutta)

KN Iti 86 Dhamm-ānu-dhamma-paṭipanna: Practicing Dharma In Line With the Dharma


86 Dhammānudhammapaṭipannasutta	Practicing In Line With the Dharma
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dhammānudhammapaṭipannassa bhikkhuno	“Regarding a monk practicing in line with the Dharma,
ayamanudhammo hoti veyyākaraṇāya—	it is in line with the Dharma to declare that
dhammānudhammapaṭipannoyanti	this is what it means to practice in line with the Dharma.

bhāsamāno dhammaññeva bhāsati no adhammaṁ,	When speaking, they speak in line with the Dharma, not against it.
vitakkayamāno vā dhammavitakkaññeva vitakketi no adhammavitakkaṁ,	When thinking, they think in line with the Dharma, not against it.
tadubhayaṁ vā pana abhinivejjetvā upekkhako viharati sato sampajāno”ti.	And rejecting both, they meditate staying equanimous, rememberful and aware.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Dhammārāmo dhammarato,	“Delighting in the Dharma, enjoying the Dharma,
dhammaṁ anuvicintayaṁ;	contemplating the Dharma,
Dhammaṁ anussaraṁ bhikkhu,	a monk who recollects the Dharma
saddhammā na parihāyati.	doesn’t decline in the true Dharma.

Caraṁ vā yadi vā tiṭṭhaṁ,	Whether walking or standing,
nisinno uda vā sayaṁ;	sitting or lying down,
Ajjhattaṁ samayaṁ cittaṁ,	with mind collected inside,
santimevādhigacchatī”ti.	they attain only peace.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Sattamaṁ.	(end of sutta)

KN Iti 87 Andhakaraṇa: Destroyers of Sight


87 Andhakaraṇasutta	Destroyers of Sight
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā	“monks, these three unskillful thoughts are destroyers of sight, vision, and knowledge.
paññānirodhikā vighātapakkhikā anibbānasaṁvattanikā.	They block wisdom, they’re on the side of anguish, and they don’t lead to nirvana.
Katame tayo?	What three?
Kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.	Thoughts of sensuality,
Byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.	malice,
Vihiṁsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.	and cruelty.
Ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā	These are the three unskillful thoughts that are destroyers of sight, vision, and knowledge.
paññānirodhikā vighātapakkhikā anibbānasaṁvattanikā.	They block wisdom, they’re on the side of anguish, and they don’t lead to nirvana.

Tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā	These three skillful thoughts are creators of sight, vision, and knowledge.
paññāvuddhikā avighātapakkhikā nibbānasaṁvattanikā.	They grow wisdom, they’re on the side of solace, and they lead to nirvana.
Katame tayo?	What three?
Nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko.	Thoughts of renunciation,
Abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko.	good will,
Avihiṁsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko.	and harmlessness.
Ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā	These are the three skillful thoughts that are creators of sight, vision, and knowledge.
paññāvuddhikā avighātapakkhikā nibbānasaṁvattanikā”ti.	They grow wisdom, they’re on the side of solace, and they lead to nirvana.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Tayo vitakke kusale vitakkaye,	“Think the three skillful thoughts,
Tayo pana akusale nirākare;	and get rid of the unskillful.
Sa ve vitakkāni vicāritāni,	Quelling such thoughts and considerations,
Sameti vuṭṭhīva rajaṁ samūhataṁ;	like rain on the dust,
Sa ve vitakkūpasamena cetasā,	with a heart calmed of thought,
Idheva so santipadaṁ samajjhagā”ti.	you’ll touch the state of peace right here.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Aṭṭhamaṁ.	(end of sutta)

KN Iti 88 Antarāmala: Inner Stains


88 Antarāmalasutta	Inner Stains
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā.	“monks, there are these three inner stains, inner foes, inner enemies, inner killers, and inner adversaries.
Katame tayo?	What three?
Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko.	Greed,
Doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko.	hate,
Moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko.	and delusion.
Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā”ti.	These three are inner stains, inner foes, inner enemies, inner killers, and inner adversaries.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Anatthajanano lobho,	“Greed creates harm;
lobho cittappakopano;	greed upsets the mind.
Bhayamantarato jātaṁ,	That person doesn’t recognize
taṁ jano nāvabujjhati.	the danger that arises within.

Luddho atthaṁ na jānāti,	A greedy person doesn’t know the good.
luddho dhammaṁ na passati;	A greedy person doesn’t see the truth.
Andhatamaṁ tadā hoti,	When a person is beset by greed,
yaṁ lobho sahate naraṁ.	only blind darkness is left.

Yo ca lobhaṁ pahantvāna,	Those who have given up greed,
lobhaneyye na lubbhati;	don’t get greedy even when provoked.
Lobho pahīyate tamhā,	Greed falls off them
udabindūva pokkharā.	like a drop from a lotus-leaf.

Anatthajanano doso,	Hate creates harm;
doso cittappakopano;	hate upsets the mind.
Bhayamantarato jātaṁ,	That person doesn’t recognize
taṁ jano nāvabujjhati.	the danger that arises within.

Duṭṭho atthaṁ na jānāti,	A hateful person doesn’t know the good.
duṭṭho dhammaṁ na passati;	A hateful person doesn’t see the truth.
Andhatamaṁ tadā hoti,	When a person is beset by hate,
yaṁ doso sahate naraṁ.	only blind darkness is left.

Yo ca dosaṁ pahantvāna,	Those who have given up hate,
dosaneyye na dussati;	don’t get angry even when provoked.
Doso pahīyate tamhā,	Hate falls off them
tālapakkaṁva bandhanā.	like a palm-leaf from its stem.

Anatthajanano moho,	Delusion creates harm;
moho cittappakopano;	delusion upsets the mind.
Bhayamantarato jātaṁ,	That person doesn’t recognize
taṁ jano nāvabujjhati.	the danger that arises within.

Mūḷho atthaṁ na jānāti,	A deluded person doesn’t know the good.
mūḷho dhammaṁ na passati;	A deluded person doesn’t see the truth.
Andhatamaṁ tadā hoti,	When a person is beset by delusion,
yaṁ moho sahate naraṁ.	only blind darkness is left.

Yo ca mohaṁ pahantvāna,	Those who have given up delusion,
mohaneyye na muyhati;	don’t get deluded even when provoked.
Mohaṁ vihanti so sabbaṁ,	They banish all delusion,
ādiccovudayaṁ taman”ti.	as the rising sun the dark.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Navamaṁ.	(end of sutta)

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


89 Devadattasutta	About Devadatta
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	“monks, overcome and overwhelmed by three dharmas that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Katamehi tīhi?	What three?
Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	Wicked desires …
Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	Bad friendship …
Sati kho pana uttarikaraṇīye oramattakena visesādhigamena antarā vosānaṁ āpādi. V	When there is still more to be done, stopping half-way after achieving some insignificant distinction.
Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti.	Overcome and overwhelmed by these three dharmas that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Mā jātu koci lokasmiṁ,	“Surely, none of wicked desire
pāpiccho udapajjatha;	are reborn into this world.
Tadamināpi jānātha,	And by this too you should know
pāpicchānaṁ yathā gati.	the place where those of wicked desires go.

Paṇḍitoti samaññāto,	He once was considered astute,
bhāvitattoti sammato;	regarded as evolved,
Jalaṁva yasasā aṭṭhā,	his glory stood forth like a flame,
devadattoti vissuto.	the renowned Devadatta.

So samānamanuciṇṇo,	Seduced by heedlessness,
āsajja naṁ tathāgataṁ;	he attacked the Realized One.
Avīcinirayaṁ patto,	He has fallen to Avīci hell,
catudvāraṁ bhayānakaṁ.	four-doored and terrifying.

Aduṭṭhassa hi yo dubbhe,	When someone betrays the innocent,
pāpakammaṁ akubbato;	who have done no wrong,
Tameva pāpaṁ phusati,	their bad deeds impact the one
duṭṭhacittaṁ anādaraṁ.	with corrupt heart, lacking regard for others.

Samuddaṁ visakumbhena,	You might think to pollute
yo maññeyya padūsituṁ;	the ocean with a pot of poison,
Na so tena padūseyya,	but it wouldn’t work,
bhesmā hi udadhi mahā.	for the sea is terribly large.

Evamevaṁ tathāgataṁ,	So too when someone attacks
yo vādena vihiṁsati;	with words the Realized One—
Sammaggataṁ santacittaṁ,	consummate, of peaceful mind—
vādo tamhi na rūhati.	the words don’t take.

Tādisaṁ mittaṁ kubbetha,	The astute would befriend one like this,
tañca seveyya paṇḍito;	and follow them around.
Yassa maggānugo bhikkhu,	A monk who walks the path
khayaṁ dukkhassa pāpuṇe”ti.	attains the ending of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dasamaṁ.	(end of sutta)

(oral tradition memory checksum)


Catuttho vaggo.

Tassuddānaṁ

Vitakkāsakkārasadda,
cavanaloke asubhaṁ;
Dhammaandhakāramalaṁ,
devadattena te dasāti.


-------------------------------------------------------------------

Itivuttaka 90
Tikanipāta
Pañcamavagga

KN Iti 90 Agga-p-pasāda: Supreme Confidence


90 Aggappasādasutta	The Best Kinds of Confidence
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, aggappasādā.	“monks, these three kinds of confidence are the best.
Katame tayo?	What three?
Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā	monks, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—
rūpino vā arūpino vā	be they footless, with two feet, four feet, or many feet;
saññino vā asaññino vā	with form or formless;
nevasaññināsaññino vā,	with perception or without perception or
tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho.	with neither perception nor non-perception.
Ye, bhikkhave, buddhe pasannā,	Those who have confidence in the Buddha
agge te pasannā.	have confidence in the best.
Agge kho pana pasannānaṁ	Having confidence in the best,
aggo vipāko hoti.	the result is the best.

Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati,	Fading away is said to be the best of all dharmas whether conditioned or unconditioned.
yadidaṁ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo	That is, the quelling of vanity, the removing of thirst, the abolishing of clinging, the breaking of the round,
taṇhakkhayo virāgo nirodho nibbānaṁ.	the ending of craving, fading away, cessation, nirvana.
Ye, bhikkhave, virāge dhamme pasannā,	Those who have confidence in the Dharma of fading away
agge te pasannā.	have confidence in the best.
Agge kho pana pasannānaṁ	Having confidence in the best,
aggo vipāko hoti.	the result is the best.

Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati,	The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups.
yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā	It consists of the four pairs, the eight individuals.
esa bhagavato sāvakasaṅgho	This is the Saṅgha of the Buddha’s disciples
āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo	that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms,
anuttaraṁ puññakkhettaṁ lokassa.	and is the supreme field of merit for the world.
Ye, bhikkhave, saṅghe pasannā,	Those who have confidence in the Saṅgha
agge te pasannā.	have confidence in the best.
Agge kho pana pasannānaṁ	Having confidence in the best,
aggo vipāko hoti.	the result is the best.

Ime kho, bhikkhave, tayo aggappasādā”ti.	These are the three best kinds of confidence.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Aggato ve pasannānaṁ,	“For those who, knowing the best Dharma,
aggaṁ dhammaṁ vijānataṁ;	base their confidence on the best—
Agge buddhe pasannānaṁ,	confident in the best Awakened One,
dakkhiṇeyye anuttare.	supremely worthy of a religious donation;

Agge dhamme pasannānaṁ,	confident in the best Dharma,
virāgūpasame sukhe;	the pleasure of fading and stilling;
Agge saṅghe pasannānaṁ,	confident in the best Saṅgha,
puññakkhette anuttare.	the supreme field of merit—

Aggasmiṁ dānaṁ dadataṁ,	giving gifts to the best,
aggaṁ puññaṁ pavaḍḍhati;	the best of merit grows:
Aggaṁ āyu ca vaṇṇo ca,	the best lifespan, beauty,
yaso kitti sukhaṁ balaṁ.	fame, reputation, happiness, and strength.

Aggassa dātā medhāvī,	An intelligent person gives to the best,
aggadhammasamāhito;	settled on the best Dharma.
Devabhūto manusso vā,	When they become a god or human,
aggappatto pamodatī”ti.	they rejoice at reaching the best.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Paṭhamaṁ.	(end of sutta)

KN Iti 91 Jīvika: Lifestyle


91 Jīvikasutta	Lifestyle
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ.	“monks, this relying on alms is an extreme lifestyle.
Abhisāpoyaṁ, bhikkhave, lokasmiṁ:	The world curses you:
‘piṇḍolo vicarasi pattapāṇī’ti.	‘You beggar, walking bowl in hand!’
Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca;	Yet earnest gentlemen take it up for a good reason.
neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā.	Not because they’ve been forced to by kings or bandits, or because they’re in debt or threatened, or to earn a living.
Api ca kho	Rather, because they think:
‘otiṇṇamhā jātiyā jarāya maraṇena	‘I’m swamped by rebirth, old age, and death;
sokehi paridevehi dukkhehi domanassehi upāyāsehi	by sorrow, lamentation, pain, sadness, and distress.
dukkhotiṇṇā dukkhaparetā,	I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’
Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto.	That’s how this gentleman has gone forth.
So ca hoti abhijjhālu kāmesu tibbasārāgo,	Yet they covet sensual pleasures;
byāpannacitto paduṭṭhamanasaṅkappo,	they’re infatuated, full of ill will and malicious intent.
muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	They are unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ	Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle.
neva gāme kaṭṭhatthaṁ pharati na araññe;	It couldn’t be used as timber either in the village or the wilderness.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi	I say that person is just like this.
gihibhogā parihīno	They’ve missed out on the pleasures of the lay life,
sāmaññatthañca na paripūretī”ti.	and haven’t fulfilled the goal of the ascetic life.

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Gihibhogā parihīno,	“They’ve left behind the pleasures of the lay life,
Sāmaññatthañca dubbhago;	and miss out on the goal of the ascetic life.
Paridhaṁsamāno pakireti,	Ruining it, they throw it away,
Chavālātaṁva nassati.	and perish like a funeral firebrand.

Kāsāvakaṇṭhā bahavo,	Many who wrap their necks in ocher robes
pāpadhammā asaññatā;	are unrestrained and wicked.
Pāpā pāpehi kammehi,	Being wicked, they are reborn in hell
nirayaṁ te upapajjare.	due to their bad deeds.

Seyyo ayoguḷo bhutto,	It’d be better for the immoral and unrestrained
tatto aggisikhūpamo;	to eat an iron ball,
Yañce bhuñjeyya dussīlo,	scorching, like a burning flame,
raṭṭhapiṇḍamasaññato”ti.	than to eat the nation’s alms.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dutiyaṁ.	(end of sutta)

KN Iti 92 Saṅghāṭi-kaṇṇa: The Corner of the Cloak


92 Saṅghāṭikaṇṇasutta	The Corner of the Cloak
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṁ nikkhipanto,	“monks, suppose a monk were to hold the corner of my cloak and follow behind me step by step.
so ca hoti abhijjhālu kāmesu	Yet they covet sensual pleasures;
tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo	they’re infatuated, full of ill will and malicious intent.
muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo;	They are unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
atha kho so ārakāva mayhaṁ, ahañca tassa.	Then they are far from me, and I from them.
Taṁ kissa hetu?	Why is that?
Dhammañhi so, bhikkhave, bhikkhu na passati.	Because that monk does not see the Dharma.
Dhammaṁ apassanto na maṁ passati.	Not seeing the Dharma, they do not see me.

Yojanasate cepi so, bhikkhave, bhikkhu vihareyya.	Suppose a monk were to live a hundred leagues away.
So ca hoti anabhijjhālu kāmesu	Yet they do not covet sensual pleasures;
na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo	they’re not infatuated, or full of ill will and malicious intent.
upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo;	They have established remembering, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties.
atha kho so santikeva mayhaṁ, ahañca tassa.	Then they are close to me, and I to them.
Taṁ kissa hetu?	Why is that?
Dhammañhi so, bhikkhave, bhikkhu passati;	Because that monk sees the Dharma.
dhammaṁ passanto maṁ passatī”ti.	Seeing the Dharma, they see me.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Anubandhopi ce assa,	“One full of desire and distress
mahiccho ca vighātavā;	may follow me close behind,
Ejānugo anejassa,	yet see how distant they are—
nibbutassa a-nibbuto;	the stirred from the still,
Giddho so vītagedhassa,	the burning [un-nirvana’d] from the nirvanaed [nirvana’d],
passa yāvañca ārakā.	the greedy from the greedless.

Yo ca dhammamabhiññāya,	An astute person who has understood
dhammamaññāya paṇḍito;	and directly known the Dharma,
Rahadova nivāte ca,	grows calm,
anejo vūpasammati.	like a lake unstirred by the wind.

Anejo so anejassa,	See how close they are—
nibbutassa ca nibbuto;	the still to the still,
Agiddho vītagedhassa,	the nirvanaed [nirvana’d] to the nirvanaed,
passa yāvañca santike”ti.	the greedless to the greedless.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)

KN Iti 93 Aggi: Fire


93 Aggisutta	Fire
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, aggī.	“monks, there are these three fires.
Katame tayo?	What three?
Rāgaggi, dosaggi, mohaggi—	The fires of greed, hate, and delusion.
ime kho, bhikkhave, tayo aggī”ti.	These are the three fires.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Rāgaggi dahati macce,	“The fire of greed burns a mortal,
ratte kāmesu mucchite;	lustful, infatuated by sensual pleasures;
Dosaggi pana byāpanne,	while, fallen in the fire of hate,
nare pāṇātipātino.	a person kills living creatures;

Mohaggi pana sammūḷhe,	and, bewildered by the fire of delusion,
ariyadhamme akovide;	they miss the Dharma of the noble ones.
Ete aggī ajānantā,	Not recognizing these three fires,
sakkāyābhiratā pajā.	people are caught up in identity.

Te vaḍḍhayanti nirayaṁ,	They fill the ranks of hell,
tiracchānañca yoniyo;	of birth as an animal,
Asuraṁ pettivisayaṁ,	or of demons and ghosts,
amuttā mārabandhanā.	not freed from Māra [the Evil one]’s bonds.

Ye ca rattindivā yuttā,	But as to those committed day and night
sammāsambuddhasāsane;	to The Dharma of the Buddha:
Te nibbāpenti rāg’-aggiṁ,	they nirvana [with nirvana] the fire of greed,
niccaṁ asubhasaññino.	always perceiving ugliness;

Dosaggiṁ pana mettāya,	while those supreme persons
nibbāpenti naruttamā;	nirvana [nirvananify] the fire of hate with friendly-kindness;
Mohaggiṁ pana paññāya,	and the fire of delusion with the wisdom
yāyaṁ nibbedhagāminī.	that leads to penetration.

Te nibbāpetvā nipakā,	Having nirvanaed [with nirvana] these fires, alert,
rattindivamatanditā;	tireless all day and night,
Asesaṁ parinibbanti,	they become completely nirvanaed [realized nirvana],
asesaṁ dukkhamaccaguṁ.	completely transcending suffering.

Ariyaddasā vedaguno,	Seers of the noble truths, knowledge masters,
sammadaññāya paṇḍitā;	the astute, understanding rightly,
Jātikkhayamabhiññāya,	directly know the ending of rebirth,
nāgacchanti punabbhavan”ti.	they come not back to future lives.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

KN Iti 94 Upa-parikkha: Examination


94 Upaparikkhasutta	Examination
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa upaparikkhato	“monks, a monk should examine in any such a way that
bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ	their consciousness is neither scattered and diffused externally
ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.	nor stuck internally, and they are not anxious because of grasping.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato	When this is the case and they are no longer anxious,
āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.	there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sattasaṅgappahīnassa,	“For one who has given up seven chains,
netticchinnassa bhikkhuno;	a monk who has cut the cord,
Vikkhīṇo jātisaṁsāro,	transmigration through births is finished,
natthi tassa punabbhavo”ti.	now there’ll be no more future lives.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Pañcamaṁ.	(end of sutta)

KN Iti 95 Kāmūpapatti: Provided With Pleasure


95 Kāmūpapattisutta	Provided With Pleasure
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tisso imā, bhikkhave, kāmūpapattiyo.	“monks, there are these three ways of being provided with sensual pleasures.
Katamā tisso?	What three?
Paccupaṭṭhitakāmā,	Some sensual pleasures are simply present;
nimmānaratino,	some are for those who love to create;
paranimmitavasavattino—	and some are for those who control the creations of others.
imā kho, bhikkhave, tisso kāmūpapattiyo”ti.	These are the three ways of being provided with sensual pleasures.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Paccupaṭṭhitakāmā ca,	“Sensual pleasures that are simply present,
ye devā vasavattino;	Gods Who Control the Creations of Others,
Nimmānaratino devā,	Gods Who Love to Create,
ye caññe kāmabhogino;	and others who indulge in sensual pleasures—
Itthabhāvaññathābhāvaṁ,	They go from this state to another,
saṁsāraṁ nātivattare.	but don’t escape transmigration.

Etamādīnavaṁ ñatvā,	Knowing this danger
kāmabhogesu paṇḍito;	in sensual indulgence, an astute person
Sabbe pariccaje kāme,	would reject all sensual pleasures,
ye dibbā ye ca mānusā.	both human and divine.

Piyarūpasātagadhitaṁ,	Having cut the stream so hard to pass,
chetvā sotaṁ duraccayaṁ;	that’s tied to pleasant seeming things,
Asesaṁ pari-nibbanti,	they become completely nirvanaed [with nirvana],
asesaṁ dukkhamaccaguṁ.	completely transcending suffering.

Ariyaddasā vedaguno,	Seers of the noble truths, knowledge masters,
sammadaññāya paṇḍitā;	the astute, understanding rightly,
Jātikkhayamabhiññāya,	directly know the ending of rebirth,
nāgacchanti punabbhavan”ti.	they come not back to future lives.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Chaṭṭhaṁ.	(end of sutta)

KN Iti 96 Kāma-yoga: Attached to Sensual Pleasures


96 Kāmayogasutta	Attached to Sensual Pleasures
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā itthattaṁ.	“monks, one attached to both sensual pleasures and rebirth is a returner, who comes back to this state of existence.
Kāmayogavisaṁyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṁ.	One detached from sensual pleasures but still attached to rebirth is a non-returner, who comes not back to this state of existence.
Kāmayogavisaṁyutto, bhikkhave, bhavayogavisaṁyutto arahā hoti, khīṇāsavo”ti.	One detached from both sensual pleasures and rebirth is a perfected one, who has ended defilements.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Kāmayogena saṁyuttā,	“Attached to both sensual pleasures
bhavayogena cūbhayaṁ;	and the desire to be reborn in a future life;
Sattā gacchanti saṁsāraṁ,	sentient beings continue to transmigrate,
jātimaraṇagāmino.	with ongoing birth and death.

Ye ca kāme pahantvāna,	Those who’ve given up sensual pleasures
appattā āsavakkhayaṁ;	without attaining the end of defilements,
Bhavayogena saṁyuttā,	and are still attached to being reborn,
anāgāmīti vuccare.	are said to be non-returners.

Ye ca kho chinnasaṁsayā,	Those who have cut off doubt,
khīṇamānapunabbhavā;	and ended conceit and future lives,
Te ve pāraṅgatā loke,	they’re the ones in this world who’ve truly crossed over,
ye pattā āsavakkhayan”ti.	having reached the ending of defilements.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Sattamaṁ.	(end of sutta)

Tatiyabhāṇavāraṁ.

KN Iti 97 Kalyāṇa-sīla: Good Morals


97 Kalyāṇasīlasutta	Good Morals
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye	“monks, in this Dharma and training a monk of good morals, good practice, and good wisdom
‘kevalī vusitavā uttamapuriso’ti vuccati—	is called consummate, accomplished, a supreme person.

Kathañca, bhikkhave, bhikkhu kalyāṇasīlo hoti?	And how does a monk have good morals?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati,	It’s when a monk is ethical, restrained in the monastic code, conducting themselves well
ācāragocarasampanno	and seeking alms in suitable places.
aṇumattesu vajjesu bhayadassāvī,	Seeing danger in the slightest fault,
samādāya sikkhati sikkhāpadesu.	they keep the rules they’ve undertaken.
Evaṁ kho, bhikkhave, bhikkhu kalyāṇasīlo hoti.	That’s how a monk has good morals.
Iti kalyāṇasīlo.	Such is one of good morality.

Kalyāṇadhammo ca kathaṁ hoti?	And how does one have good practice?
Idha, bhikkhave, bhikkhu sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati.	It’s when a monk meditates pursuing the development of the seven ☸Dharmas that lead to awakening.
Evaṁ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti.	That’s how a monk has good practice.
Iti kalyāṇasīlo, kalyāṇadhammo.	Such is one of good morality and good practice.

Kalyāṇapañño ca kathaṁ hoti?	And how does one have good wisdom?
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life.
abhiññā sacchikatvā upasampajja viharati.	And they live having realized it with their own insight due to the ending of defilements.
Evaṁ kho, bhikkhave, bhikkhu kalyāṇapañño hoti.	That’s how a monk has good wisdom;

Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye	Such is one of good morals, good practice, and good wisdom, who in this Dharma and training
‘kevalī vusitavā uttamapuriso’ti vuccatī”ti.	is called consummate, accomplished, a supreme person.

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yassa kāyena vācāya,	“Who does nothing wrong
manasā natthi dukkaṭaṁ;	by body, speech or mind,
Taṁ ve kalyāṇasīloti,	is said to be one good morals,
āhu bhikkhuṁ hirīmanaṁ.	a conscientious monk.

Yassa dhammā subhāvitā,	Who has well developed the seven
satta sambodhigāmino;	factors that lead to awakening
Taṁ ve kalyāṇadhammoti,	is said to be one good practice,
āhu bhikkhuṁ anussadaṁ.	a humble monk.

Yo dukkhassa pajānāti,	Who understands for themselves
idheva khayamattano;	the end of suffering in this life
Taṁ ve kalyāṇapaññoti,	is said to be one good wisdom,
āhu bhikkhuṁ anāsavaṁ.	an undefiled monk.

Tehi dhammehi sampannaṁ,	One accomplished in these three dharmas,
anīghaṁ chinnasaṁsayaṁ;	untroubled, with doubts cut off,
Asitaṁ sabbalokassa,	unattached to anything in the world,
āhu sabbapahāyinan”ti.	has given up everything, they say.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Aṭṭhamaṁ.	(end of sutta)

KN Iti 98 Dāna: Giving


98 Dānasutta	Giving
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dvemāni, bhikkhave, dānāni—	“There are, monks, these two gifts.
āmisadānañca dhammadānañca.	A gift of material things and a gift of the Dharma.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānaṁ.	The better of these two gifts is the gift of the Dharma.

Dveme, bhikkhave, saṁvibhāgā—	There are these two kinds of sharing.
āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca.	Sharing material things and sharing the Dharma.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ dhammasaṁvibhāgo.	The better of these two kinds of sharing is sharing the Dharma.

Dveme, bhikkhave, anuggahā—	There are these two kinds of support.
āmisānuggaho ca dhammānuggaho ca.	Support in material things and support in the Dharma.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ dhammānuggaho”ti.	The better of these two kinds of support is support in the Dharma.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yamāhu dānaṁ paramaṁ anuttaraṁ,	“It is said to be the supreme, ultimate gift,
Yaṁ saṁvibhāgaṁ bhagavā avaṇṇayi;	and the sharing praised by the Buddha;
Aggamhi khettamhi pasannacitto,	what wise and sensible person, confident in the best of fields,
Viññū pajānaṁ ko na yajetha kāle.	would not sow a such timely gift?

Ye ceva bhāsanti suṇanti cūbhayaṁ,	For those who are assiduous (a-p-pamāda 🐘🐾‍) in the dispensation of the Holy One,
Pasannacittā sugatassa sāsane;	both those who speak and those who listen,
Tesaṁ so attho paramo visujjhati,	confident in the dispensation of the Holy One,
Ye appamattā sugatassa sāsane”ti.	such a gift purifies the highest goal.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Navamaṁ.	(end of sutta)

KN Iti 99 Te-vijja: The Three Knowledges


99 Tevijjasutta	The Three Knowledges
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dhammenāhaṁ, bhikkhave, tevijjaṁ brāhmaṇaṁ paññāpemi,	“monks, I describe a brahmin who is master of the three Vedic knowledges in terms of the Dharma,
nāññaṁ lapitalāpanamattena.	not by mere oral recitation.

Kathañcāhaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena?	How so?
Idha, bhikkhave, bhikkhu	It’s when a monk
anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.	recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Ayamassa paṭhamā vijjā adhigatā hoti,	This was the first knowledge they achieved.
avijjā vihatā, vijjā uppannā, tamo vihato,	Ignorance was destroyed and knowledge arose; darkness was destroyed and
āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.	light arose, as happens for a meditator who is assiduous (a-p-pamāda 🐘🐾‍), ardent, and resolute.

Puna caparaṁ, bhikkhave, bhikkhu	Furthermore,
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 ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	with clairvoyance that is purified and superhuman, a monk sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Ayamassa dutiyā vijjā adhigatā hoti,	This was the second knowledge they achieved.
avijjā vihatā, vijjā uppannā,	Ignorance was destroyed and knowledge arose;
tamo vihato, āloko uppanno,	darkness was destroyed and light arose,
yathā taṁ appamattassa ātāpino pahitattassa viharato.	as happens for a meditator who is assiduous (a-p-pamāda 🐘🐾‍), ardent, and resolute.

Puna caparaṁ, bhikkhave, bhikkhu	Furthermore, a monk
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.	realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements.
Ayamassa tatiyā vijjā adhigatā hoti,	This was the third knowledge which they achieved.
avijjā vihatā, vijjā uppannā,	Ignorance was destroyed and knowledge arose;
tamo vihato, āloko uppanno,	darkness was destroyed and light arose,
yathā taṁ appamattassa ātāpino pahitattassa viharato.	as happens for a meditator who is assiduous (a-p-pamāda 🐘🐾‍), ardent, and resolute.


Evaṁ kho ahaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi,	That’s how I describe a brahmin who is master of the three Vedic knowledges in terms of the Dharma,
nāññaṁ lapitalāpanamattenā”ti.	not by mere oral recitation.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Pubbenivāsaṁ yoveti,	“They know their past lives,
saggāpāyañca passati;	seeing heaven and places of loss,
Atho jātikkhayaṁ patto,	and have attained the end of rebirth;
abhiññāvosito muni.	that sage has perfect insight.

Etāhi tīhi vijjāhi,	Because of these three knowledges
tevijjo hoti brāhmaṇo;	a brahmin is a master of the three knowledges.
Tamahaṁ vadāmi tevijjaṁ,	That’s who I call a three-knowledge master,
nāññaṁ lapitalāpanan”ti.	and not some mere reciter.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dasamaṁ.	(end of sutta)

(oral tradition memory checksum)


Pañcamo vaggo.

Tassuddānaṁ

Pasāda jīvita saṅghāṭi,
aggi upaparikkhayā;
Upapatti kāma kalyāṇaṁ,
dānaṁ dhammena te dasāti.

Tikanipāto niṭṭhito.

KN Iti 100 Brāhmaṇa-dhammayāga: The Holy Offering of the Dharma


100 Brāhmaṇadhammayāgasutta	The Holy Offering of the Dharma
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi antimadehadharo anuttaro bhisakko sallakatto.	“I, monks, am a brahmin, committed to charity, always open-handed, bearing my final body, a healer, a surgeon.
Tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā.	You are my rightful children, born of my mouth, born of the Dharma, created by the Dharma, heirs in the Dharma, not in material things.

Dvemāni, bhikkhave, dānāni—	There are these two gifts.
āmisadānañca dhammadānañca.	A gift of material things and a gift of the Dharma.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānaṁ.	The better of these two gifts is the gift of the Dharma.

Dveme, bhikkhave, saṁvibhāgā—	There are these two kinds of sharing.
āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca.	Sharing material things and sharing the Dharma.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ dhammasaṁvibhāgo.	The better of these two kinds of sharing is sharing the Dharma.

Dveme, bhikkhave, anuggahā—	There are these two kinds of support.
āmisānuggaho ca dhammānuggaho ca.	Support in material things and support in the Dharma.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ dhammānuggaho.	The better of these two kinds of support is support in the Dharma.

Dveme, bhikkhave, yāgā—	There are these two offerings.
āmisayāgo ca dhammayāgo ca.	An offering of material things and an offering of the Dharma.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ yāgānaṁ yadidaṁ dhammayāgo”ti.	The better of these two offerings is an offering of the Dharma.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yo dhammayāgaṁ ayajī amaccharī,	“The Realized One, compassionate for all living creatures,
Tathāgato sabbabhūtānukampī;	unstintingly offers up Dharma.
Taṁ tādisaṁ devamanussaseṭṭhaṁ,	Sentient beings revere him, first among gods and humans,
Sattā namassanti bhavassa pāragun”ti.	who has gone beyond rebirth.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Paṭhamaṁ.	(end of sutta)

KN Iti 101 Su-labha: Easily obtained


101 Sulabhasutta	Easy to Find
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni.	“monks, these four trifles are easy to find and are blameless.
Katamāni cattāri?	What four?
Paṁsukūlaṁ, bhikkhave, cīvarānaṁ appañca sulabhañca, tañca anavajjaṁ.	Rag-robes …
Piṇḍiyālopo, bhikkhave, bhojanānaṁ appañca sulabhañca, tañca anavajjaṁ.	A lump of almsfood …
Rukkhamūlaṁ, bhikkhave, senāsanānaṁ appañca sulabhañca, tañca anavajjaṁ.	Lodgings at the root of a tree …
Pūtimuttaṁ, bhikkhave, bhesajjānaṁ appañca sulabhañca tañca anavajjaṁ.	Fermented urine as medicine …

Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni.	These four trifles are easy to find and are blameless.
Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca anavajjena ca,	When a monk is content with trifles that are easy to find,
idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmī”ti.	they have one of the factors of the ascetic life, I say.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Anavajjena tuṭṭhassa,	“When you’re content with what’s blameless,
appena sulabhena ca;	trifling, and easy to find,
Na senāsanamārabbha,	you don’t get upset
cīvaraṁ pānabhojanaṁ;	about lodgings, robes,
Vighāto hoti cittassa,	food, and drink,
disā nappaṭihaññati.	and you’re not obstructed anywhere.

Ye cassa dhammā akkhātā,	These ☸Dharmas are said to be
sāmaññassānulomikā;	integral to the ascetic life.
Adhiggahitā tuṭṭhassa,	They’re mastered by a monk,
appamattassa bhikkhuno”ti.	content and assiduous (a-p-pamāda 🐘🐾‍).”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dutiyaṁ.	(end of sutta)

KN Iti 102 Āsava-k-khaya: Asinine-inclinations destroyed


102 Āsavakkhayasutta	The Ending of Defilements
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi,	“monks, I say that the ending of defilements is for one who knows and sees,
no ajānato no apassato.	not for one who does not know or see.
Kiñca, bhikkhave, jānato, kiṁ passato āsavānaṁ khayo hoti?	For one who knows and sees what?
Idaṁ dukkhanti, bhikkhave, jānato passato āsavānaṁ khayo hoti.	The ending of defilements is for one who knows and sees suffering,
Ayaṁ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṁ khayo hoti.	its origin,
Ayaṁ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṁ khayo hoti.	its cessation,
Ayaṁ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṁ khayo hoti.	and the path.
Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hotī”ti.	The ending of the defilements is for one who knows and sees this.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sekhassa sikkhamānassa,	“As a trainee trains,
ujumaggānusārino;	following the straight road,
Khayasmiṁ paṭhamaṁ ñāṇaṁ,	first they know about ending;
tato aññā anantarā.	enlightenment follows in the same lifetime.

Tato aññāvimuttassa,	Then to one freed through enlightenment
vimuttiñāṇamuttamaṁ;	the knowledge of ending arises,
Uppajjati khaye ñāṇaṁ,	the supreme knowledge of freedom,
khīṇā saṁyojanā iti.	with the ending of the fetters.

Na tvevidaṁ kusītena,	This is not for the lazy,
bālenamavijānatā;	the fools don’t understand,
Nibbānaṁ adhigantabbaṁ,	nirvana is realized
sabbaganthappamocanan”ti.	with release from all ties.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)

KN Iti 103 Samaṇa-brāhmaṇa: Ascetics and Brahmins


103 Samaṇabrāhmaṇasutta	Ascetics and Brahmins
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā	“monks, there are ascetics and brahmins
‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti;	who don’t truly understand about suffering,
‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti;	its origin,
‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti;	its cessation,
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti—	and the path.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā,	I don’t regard them as true ascetics and brahmins.
na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā	Those venerables don’t realize the goal of life as an ascetic or brahmin,
diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.	and don’t live having realized it with their own insight.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā	There are ascetics and brahmins
‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti;	who truly understand about suffering,
‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti;	its origin,
‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti;	its cessation,
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti—	and the path.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā,	I DO regard them as true ascetics and brahmins.
te ca panāyasmanto sāmaññatthañca brahmaññatthañca	Those venerables DO realize the goal of life as an ascetic or brahmin,
diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.	and DO live having realized it with their own insight.

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Ye dukkhaṁ nappajānanti,	“There are those who don’t understand suffering
atho dukkhassa sambhavaṁ;	and suffering’s cause,
Yattha ca sabbaso dukkhaṁ,	and where all suffering
asesaṁ uparujjhati;	cease with nothing left over;
Tañca maggaṁ na jānanti,	And they don’t know the path
dukkhūpasamagāminaṁ.	that leads to the stilling of suffering.

Cetovimuttihīnā te,	They lack the heart’s release,
Atho paññāvimuttiyā;	as well as the release by wisdom.
Abhabbā te antakiriyāya,	Unable to make an end,
Te ve jātijarūpagā.	they continue to be reborn and grow old.

Ye ca dukkhaṁ pajānanti,	But there are those who understand suffering
atho dukkhassa sambhavaṁ;	and suffering’s cause,
Yattha ca sabbaso dukkhaṁ,	and where all suffering
asesaṁ uparujjhati;	cease with nothing left over;
Tañca maggaṁ pajānanti,	And they understand the path
dukkhūpasamagāminaṁ.	that leads to the stilling of suffering.

Cetovimuttisampannā,	They’re endowed with the heart’s release,
atho paññāvimuttiyā;	as well as the release by wisdom.
Bhabbā te antakiriyāya,	Able to make an end,
na te jātijarūpagā”ti.	they don’t continue to be reborn and grow old.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Catutthaṁ.	(end of sutta)

KN Iti 104 Sīla-sampanna: Accomplished in Ethics


104 Sīlasampannasutta	Accomplished in Ethics
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā	“monks, take a monk who is accomplished in ethics, undistractible-lucidity, wisdom,
vimuttisampannā vimuttiñāṇadassanasampannā	freedom, and the knowledge and vision of freedom.
ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṁsakā alaṁsamakkhātāro saddhammassa	They advise and instruct. They educate, encourage, fire up, and inspire, and can rightly explain the true Dharma.
dassanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi;	Even the sight of those monks is very helpful, I say.
savanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi;	Even to hear them,
upasaṅkamanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi;	approach them,
payirupāsanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi;	pay homage to them,
anussaraṇampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi;	recollect them,
anupabbajjampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi.	or go forth after them is very helpful, I say.

Taṁ kissa hetu?	What's the reason I say this?

Tathārūpe, bhikkhave, bhikkhū sevato bhajato payirupāsato	For one who frequents and associates with such monks,
aparipūropi sīlakkhandho bhāvanāpāripūriṁ gacchati,	their incomplete spectrum of ethics is completed.
aparipūropi samādhikkhandho bhāvanāpāripūriṁ gacchati,	Their incomplete spectrum of undistractible-lucidity …
aparipūropi paññākkhandho bhāvanāpāripūriṁ gacchati,	wisdom …
aparipūropi vimuttikkhandho bhāvanāpāripūriṁ gacchati,	freedom …
aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṁ gacchati.	knowledge and vision of freedom is completed.
Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti,	Such monks are called ‘teachers’,
satthavāhātipi vuccanti,	‘leaders of the caravan’,
raṇañjahātipi vuccanti,	‘vice-discarders’,
tamonudātipi vuccanti,	‘dispellers of darkness’,
ālokakarātipi vuccanti,	‘bringers of light’,
obhāsakarātipi vuccanti,	‘luminaries’,
pajjotakarātipi vuccanti,	‘lamps’,
ukkādhārātipi vuccanti,	‘candlebearers’,
pabhaṅkarātipi vuccanti,	‘beacons’,
ariyātipi vuccanti,	‘noble ones’,
cakkhumantotipi vuccantī”ti.	and ‘seers’.

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Pāmojjakaraṇaṁ ṭhānaṁ,	“This is a reason for joy
etaṁ hoti vijānataṁ;	for those who understand:
Yadidaṁ bhāvitattānaṁ,	that is, those who are evolved,
ariyānaṁ dhammajīvinaṁ.	the noble ones living righteously.

Te jotayanti saddhammaṁ,	They illuminate the true Dharma,
bhāsayanti pabhaṅkarā;	beacons beaming light,
Ālokakaraṇā dhīrā,	the wise ones bringing light,
cakkhumanto raṇañjahā.	seers with vices discarded.

Yesaṁ ve sāsanaṁ sutvā,	Having heard their instruction,
sammadaññāya paṇḍitā;	the astute, understanding rightly,
Jātikkhayamabhiññāya,	directly know the ending of rebirth,
nāgacchanti punabbhavan”ti.	they come not back to future lives.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Pañcamaṁ.	(end of sutta)

KN Iti 105 Taṇh’-uppāda: The Arising of Craving


105 Taṇhuppādasutta	The Arising of Craving
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati.	“monks, there are four things that give rise to craving in a monk.
Katame cattāro?	What four?
Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;	For the sake of robes,
piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;	almsfood,
senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;	lodgings,
itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati.	or rebirth in this or that state.
Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti.	These are the four things that give rise to craving in a monk.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Taṇhādutiyo puriso,	“Craving is a person’s partner
dīghamaddhāna saṁsaraṁ;	as they transmigrate on this long journey.
Itthabhāvaññathābhāvaṁ,	They go from this state to another,
saṁsaraṁ nātivattati.	but don’t escape transmigration.

Etamādīnavaṁ ñatvā,	Knowing this danger,
taṇhaṁ dukkhassa sambhavaṁ;	that craving is the cause of suffering—
Vītataṇho anādāno,	rid of craving, free of grasping,
sato bhikkhu paribbaje”ti.	a monk would wander rememberful.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Chaṭṭhaṁ.	(end of sutta)

KN Iti 106 Sa-brahmaka: With Brahmā


106 Sabrahmakasutta	With Brahmā
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.	“monks, a family where the children honor their parents in their home is said to live with Brahmā.
Sapubbadevatāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.	A family where the children honor their parents in their home is said to live with the old deities.
Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.	A family where the children honor their parents in their home is said to live with the first teachers.
Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.	A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.	‘Brahmā’ is a term for your parents.
‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.	‘First Gods’ is a term for your parents.
‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.	‘First teachers’ is a term for your parents.
‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.	‘Worthy of offerings dedicated to the gods’ is a term for your parents.
Taṁ kissa hetu?	Why is that?
Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro”ti.	Parents are very helpful to their children, they raise them, nurture them, and show them the world.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Brahmāti mātāpitaro,	“Parents are said to be ‘Brahmā’
pubbācariyāti vuccare;	and ‘first teachers’.
Āhuneyyā ca puttānaṁ,	They’re worthy of offerings dedicated to the gods from their children,
pajāya anukampakā.	for they have compassion for their offspring.

Tasmā hi ne namasseyya,	Therefore an astute person
sakkareyya ca paṇḍito;	would revere them and honor them
Annena atha pānena,	with food and drink,
vatthena sayanena ca;	clothes and bedding,
Ucchādanena nhāpanena,	anointing and bathing,
pādānaṁ dhovanena ca.	and by washing their feet.

Tāya naṁ pāricariyāya,	Because they look after
mātāpitūsu paṇḍitā;	their parents like this,
Idheva naṁ pasaṁsanti,	they’re praised in this life by the astute,
pecca sagge pamodatī”ti.	and they depart to rejoice in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Sattamaṁ.	(end of sutta)

KN Iti 107 Bahu-kāra: Very Helpful


107 Bahukārasutta	Very Helpful
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Bahukārā, bhikkhave, brāhmaṇa-gahapatikā tumhākaṁ ye vo paccupaṭṭhitā	“monks, brahmins and houselholders are very helpful to you, as they provide you with
cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi.	robes, almsfood, lodgings, and medicines and supplies for the sick.
Tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṁ yaṁ nesaṁ	And you are very helpful to brahmins and householders,
dhammaṁ desetha ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ,	as you teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.	And you reveal a spiritual practice that’s entirely full and pure.
Evamidaṁ, bhikkhave, aññamaññaṁ nissāya brahmacariyaṁ vussati	That is how this spiritual path is lived in mutual dependence in order to
oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti.	cross over the flood and make a complete end of suffering.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sāgārā anagārā ca,	“The home-dweller and the homeless,
ubho aññoññanissitā;	depending on each other,
Ārādhayanti saddhammaṁ,	find success in the true Dharma,
yogakkhemaṁ anuttaraṁ.	the supreme sanctuary.

Sāgāresu ca cīvaraṁ,	The homeless receive requisites
paccayaṁ sayanāsanaṁ;	from the home-dwellers:
Anagārā paṭicchanti,	robes and lodgings
parissayavinodanaṁ.	to shelter from harsh conditions.

Sugataṁ pana nissāya,	Relying on the Holy One,
gahaṭṭhā gharamesino;	home-loving layfolk
Saddahānā arahataṁ,	place earned-trust in the perfected ones,
ariyapaññāya jhāyino.	meditators of noble wisdom.

Idha dhammaṁ caritvāna,	Having practiced the Dharma here,
maggaṁ sugatigāminaṁ;	the path that goes to a good place,
Nandino devalokasmiṁ,	they delight in the heavenly realm,
modanti kāmakāmino”ti.	enjoying all the pleasures they desire.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Aṭṭhamaṁ.	(end of sutta)

KN Iti 108 Kuha: Deceivers


108 Kuhasutta	Deceivers
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā,	“monks, those monks who are deceivers, stubborn, flatterers, frauds, insolent, and scattered:
na me te, bhikkhave, bhikkhū māmakā.	those monks are no followers of mine.
Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā;	They’ve left this Dharma and training,
na ca te imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti.	and they don’t achieve growth, improvement, or maturity in this Dharma and training.
Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā,	But those monks who are genuine, not flatterers, wise, amenable, and serene:
te kho me, bhikkhave, bhikkhū māmakā.	those monks are followers of mine.
Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā;	They haven’t left this Dharma and training,
te ca imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjantī”ti.	and they do achieve growth, improvement, or maturity in this Dharma and training.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Kuhā thaddhā lapā siṅgī,	“Those who are deceivers, stubborn, flatterers, and frauds,
unnaḷā asamāhitā;	insolent and scattered:
Na te dhamme virūhanti,	these don’t grow in the Dharma
sammāsambuddhadesite.	that was taught by the perfected Buddha.

Nikkuhā nillapā dhīrā,	But those who are genuine, not flatterers, wise,
atthaddhā susamāhitā;	amenable, and serene:
Te ve dhamme virūhanti,	these do grow in the Dharma
sammāsambuddhadesite”ti.	that was taught by the perfected Buddha.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Navamaṁ.	(end of sutta)

KN Iti 109 Nadī-sota: A River


109 Nadīsotasutta	A River
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena.	“Suppose a person was being carried along by a river current that seemed nice and pleasant.
Tamenaṁ cakkhumā puriso tīre ṭhito disvā evaṁ vadeyya:	If a person with good eyesight saw them, they’d say:
‘kiñcāpi kho tvaṁ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena,	‘Mister, even though the river current carrying you along seems nice and pleasant,
atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṁ tvaṁ,	downstream there is a lake with waves and whirlpools, sharks and monsters.
ambho purisa, rahadaṁ pāpuṇitvā maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.	When you reach there it will result in death or deadly pain.’
Atha kho so, bhikkhave, puriso tassa purisassa saddaṁ sutvā	Then, when they heard what was said,
hatthehi ca pādehi ca paṭisotaṁ vāyameyya.	they’d paddle against the stream using their hands and feet.

Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.
Ayañcettha attho:	And this is the point.
‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ.	‘Stream’ is a term for craving.

‘Piyarūpaṁ sātarūpan’ti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.	‘Seeming nice and pleasant’ is a term for the six interior sense fields.

‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ adhivacanaṁ.	‘A downstream lake’ is a term for the five lower fetters.

‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ.	‘Danger of waves’ is a term for anger and distress.

‘Āvaṭṭan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.	‘Whirlpool’ is a term for the five kinds of sensual stimulation.

‘Gaharakkhaso’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ.	‘Sharks and monsters’ is a term for females.

‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṁ adhivacanaṁ.	‘Against the stream’ is a term for renunciation.

‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ.	‘Paddling with hands and feet’ is a term for being energetic.

‘Cakkhumā puriso tīre ṭhito’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassā”ti.	‘A person with good eyesight’ is a term for the Realized One, the perfected one, the fully awakened Buddha.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sahāpi dukkhena jaheyya kāme,	“In pain they’d give up sensual pleasures,
Yogakkhemaṁ āyatiṁ patthayāno;	aspiring to the future sanctuary.
Sammappajāno suvimuttacitto,	With deep understanding and heart well-freed,
Vimuttiyā phassaye tattha tattha;	they’d experience universal liberation.
Sa vedagū vūsitabrahmacariyo,	That knowledge master who has completed the spiritual journey,
Lokantagū pāragatoti vuccatī”ti.	and gone to the end of the world, is called ‘one who has gone beyond’.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dasamaṁ.	(end of sutta)

KN Iti 110 Cara: Walking


110 Carasutta	Walking
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.	“monks, suppose a monk has a sensual, malicious, or cruel thought while walking.
Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti.	They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it.
Carampi, bhikkhave, bhikkhu evaṁbhūto	Such a monk is said to be
anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati.	‘not ardent or prudent, always lazy, and lacking energy’ when walking.

Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.	Suppose a monk has a sensual, malicious, or cruel thought while standing …
Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti.
Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati.

Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.	sitting …
Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti.
Nisinnopi, bhikkhave, bhikkhu evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati.

Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.	or when lying down while awake.
Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti.	They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it.
Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati.	Such a monk is said to be ‘not ardent or prudent, always lazy, and lacking energy’ when lying down while awake.



Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.	Suppose a monk has a sensual, malicious, or cruel thought while walking.
Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti.	They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them.
Carampi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.	Such a monk is said to be ‘ardent and prudent, always energetic and determined’ when walking.

Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.	Suppose a monk has a sensual, malicious, or cruel thought while standing …
Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti.
Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.

Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.	sitting …
Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti.
Nisinnopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.

Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā.	or when lying down while awake.
Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti.	They don’t tolerate it, but give it up, get rid of it, eliminate it, and obliterate it.
Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccatī”ti.	Such a monk is said to be ‘ardent and prudent, always energetic and determined’ when lying down while awake.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Caraṁ vā yadi vā tiṭṭhaṁ,	“Whether walking or standing,
nisinno uda vā sayaṁ;	sitting or lying down,
Yo vitakkaṁ vitakketi,	one who thinks a bad thought
pāpakaṁ gehanissitaṁ.	to do with the lay life

Kummaggaṁ paṭipanno so,	is practicing the wrong way,
mohaneyyesu mucchito;	lost among things that delude;
Abhabbo tādiso bhikkhu,	such a monk is incapable
phuṭṭhuṁ sambodhimuttamaṁ.	of touching the highest awakening.

Yo ca caraṁ vā tiṭṭhaṁ vā,	But one who, whether standing or walking,
Nisinno uda vā sayaṁ;	sitting or lying down,
Vitakkaṁ samayitvāna,	has calmed their thoughts,
Vitakk-ūpasame rato;	Relishing the stilling of thoughts [from second jhana];
Bhabbo so tādiso bhikkhu,	such a monk is capable
Phuṭṭhuṁ sambodhimuttaman”ti.	of touching the highest awakening.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Ekādasamaṁ.	(end of sutta)

KN Iti 111 Sampanna-sīla: Accomplishment in Ethics


111 Sampannasīlasutta	Accomplishment in Ethics
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā;	“monks, live by the ethical precepts and the monastic code.
pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā	Live restrained in the code of conduct, conducting yourselves well and seeking alms in suitable places.
aṇumattesu vajjesu bhayadassāvino;	Seeing danger in the slightest fault,
samādāya sikkhatha sikkhāpadesu.	keep the rules you’ve undertaken.

Sampannasīlānaṁ vo, bhikkhave, viharataṁ sampannapātimokkhānaṁ pātimokkhasaṁvarasaṁvutānaṁ viharataṁ ācāragocarasampannānaṁ aṇumattesu vajjesu bhayadassāvīnaṁ samādāya sikkhataṁ sikkhāpadesu,	When you’ve done this,
kimassa uttari karaṇīyaṁ?	what more is there to do?

Carato cepi, bhikkhave, bhikkhuno abhijjhā, byāpādo vigato hoti, thinamiddhaṁ vigataṁ hoti, uddhaccakukkuccaṁ vigataṁ hoti, vicikicchā pahīnā hoti,	Suppose a monk has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt.
āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.	Their energy is roused up and unflagging, their remembering is established and lucid, their body is pacified and undisturbed, and their mind is undistractified-&-lucidified in samādhi.
Carampi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.	Such a monk is said to be ‘ardent and prudent, always energetic and determined’ when walking.

Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.	Suppose a monk has got rid of desire and ill will while standing …

Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Nisinnopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.	sitting …

Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccatī”ti.	or when lying down while awake. Such a monk is said to be ‘ardent and prudent, always energetic and determined’ when lying down while awake.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Yataṁ care yataṁ tiṭṭhe,	“Carefully walking, carefully standing,
yataṁ acche yataṁ saye;	carefully sitting, carefully lying;
Yataṁ samiñjaye bhikkhu,	a monk carefully bends their limbs,
yatamenaṁ pasāraye.	and carefully extends them.

Uddhaṁ tiriyaṁ apācīnaṁ,	Above, below, all round,
yāvatājagatogati;	as far as the earth extends;
Samavekkhitā ca dhammānaṁ,	they scrutinize the rise and fall
khandhānaṁ udayabbayaṁ.	of dharma [dharma] such as the aggregates.

Evaṁ vihārim-ātāpiṁ,	Meditating ardently like this,
santavuttimanuddhataṁ;	peaceful and stable,
Cetosamathasāmīciṁ,	training in what leads to serenity of heart,
sikkhamānaṁ sadā sataṁ;	always staying rememberful;
Satataṁ pahitattoti,	they call such a monk
āhu bhikkhuṁ tathāvidhan”ti.	‘always determined’.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dvādasamaṁ.	(end of sutta)

KN Iti 112 Loka: The World


112 Lokasutta	The World
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Loko, bhikkhave, tathāgatena abhisambuddho,	“monks, the world has been understood by the Realized One;
lokasmā tathāgato visaṁyutto.	and he is detached from the world.
Lokasamudayo, bhikkhave, tathāgatena abhisambuddho,	The origin of the world has been understood by the Realized One;
lokasamudayo tathāgatassa pahīno.	and he has given up the origin of the world.
Lokanirodho, bhikkhave, tathāgatena abhisambuddho,	The cessation of the world has been understood by the Realized One;
lokanirodho tathāgatassa sacchikato.	and he has realized the cessation of the world.
Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā,	The practice that leads to the cessation of the world has been understood by the Realized One;
lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.	and he has developed the practice that leads to the cessation of the world.

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya	In this world—with its gods, Māra [the Evil one]s, and Brahmās, this population with its ascetics and brahmins, its gods and humans—
diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā	whatever is seen, heard, thought, known, sought, and explored by the mind,
yasmā taṁ tathāgatena abhisambuddhaṁ,	all that has been understood by the Realized One.
tasmā ‘tathāgato’ti vuccati.	That’s why he’s called the ‘Realized One’.

Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati,	From the night when the Realized One understands the supreme perfect awakening
yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati,	until the night he becomes fully nirvana'd—through the natural dharma of nirvana, without anything left over—
yaṁ etasmiṁ antare bhāsati lapati niddisati, sabbaṁ taṁ tatheva hoti no aññathā,	everything he speaks, says, and expresses is real, not otherwise.
tasmā ‘tathāgato’ti vuccati.	That’s why he’s called the ‘Realized One’.

Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī,	The Realized One does as he says, and says as he does.
iti yathāvādī tathākārī yathākārī tathāvādī,	Since this is so,
tasmā ‘tathāgato’ti vuccati.	that’s why he’s called the ‘Realized One’.

Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya	In this world—with its gods, Māra [the Evil one]s and Brahmās, this population with its ascetics and brahmins, gods and humans—
tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī,	the Realized One is the undefeated, the champion, the universal seer, the wielder of power.
tasmā tathāgatoti vuccatī”ti.	That’s why he’s called the ‘Realized One’.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

(verse)


“Sabbalokaṁ abhiññāya,	“Directly knowing the whole world as it is,
sabbaloke yathātathaṁ;	and everything in it,
Sabbalokavisaṁyutto,	he is detached from the whole world,
sabbaloke anūpayo.	disengaged from the whole world.

Sa ve sabbābhibhū dhīro,	That wise one is the champion
sabbaganthappamocano;	who is released from all ties.
Phuṭṭhāssa paramā santi,	He has reached ultimate peace:
nibbānaṁ akutobhayaṁ.	nirvana, fearing nothing from any quarter.

Esa khīṇāsavo buddho,	He is the Buddha, with defilements ended,
anīgho chinnasaṁsayo;	untroubled, with doubts cut off.
Sabbakammakkhayaṁ patto,	He has attained the end of all deeds,
vimutto upadhisaṅkhaye.	freed with the ending of attachments.

Esa so bhagavā buddho,	That Blessed One is the Buddha,
esa sīho anuttaro;	he is the supreme lion,
Sadevakassa lokassa,	in all the world with its gods,
brahmacakkaṁ pavattayi.	he turns the holy wheel.

Iti devā manussā ca,	And so those gods and humans,
ye buddhaṁ saraṇaṁ gatā;	who have gone to the Buddha for refuge,
Saṅgamma taṁ namassanti,	come together and revere him,
mahantaṁ vītasāradaṁ.	even the deities revere him:

Danto damayataṁ seṭṭho,	‘Tamed, he is the best of tamers,
santo samayataṁ isi;	peaceful, he is the hermit among the peaceful,
Mutto mocayataṁ aggo,	liberated, he is the foremost of liberators,
tiṇṇo tārayataṁ varo.	crossed over, he is the most excellent of guides across.’

Iti hetaṁ namassanti,	And so they revere him,
mahantaṁ vītasāradaṁ;	great of heart and rid of naivety.
Sadevakasmiṁ lokasmiṁ,	In the world with its gods,
natthi te paṭipuggalo”ti.	he has no counterpart.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Terasamaṁ.	(end of sutta)

Catukka-nipāto niṭṭhito.	fourth book is finished.

(oral tradition memory checksum)


Tassuddānaṁ

Brāhmaṇasulabhā jānaṁ,
Samaṇasīlā taṇhā brahmā;
Bahukārā kuhapurisā,
Cara sampannalokena terasāti.

Suttasaṅgaho

Sattavisekanipātaṁ,
Dukkaṁ bāvīsasuttasaṅgahitaṁ;
Samapaññāsamathatikaṁ,
Terasa catukkañca iti yamidaṁ.

Dvidasuttarasuttasate,
Saṅgāyitvā samādahiṁsu purā;
Arahanto ciraṭṭhitiyā,
Tamāhu nāmena itivuttanti.

ITIVUTTAKAPĀḶI NIṬṬHITĀ.	KN Iti collection is FINISHED.


1 Lobha sutta	Greed
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.
“Eka-dhammaṁ, bhikkhave, pajahatha;	“monks, give up one 😈Dharma
ahaṁ vo pāṭibhogo anāgāmitāya.	and I guarantee you non-return.
Katamaṁ ekadhammaṁ?	What one 😈Dharma?
Lobhaṁ, bhikkhave, ekadhammaṁ pajahatha;	Greed is the one 😈Dharma. Give it up,
ahaṁ vo pāṭibhogo anāgāmitāyā”ti.	and I guarantee you non-return.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:


“Yena lobhena luddhāse,	“When overcome by greed
sattā gacchanti duggatiṁ;	beings go to a bad place.
Taṁ lobhaṁ sammadaññāya,	Having rightly understood that greed,
pajahanti vipassino;	the discerning give it up.
Pahāya na punāyanti,	Once they’ve given it up,
imaṁ lokaṁ kudācanan”ti.	they never return to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.


2 Dosa sutta	Hate
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammaṁ, bhikkhave, pajahatha;	“monks, give up one 😈Dharma
ahaṁ vo pāṭibhogo anāgāmitāya.	and I guarantee you non-return.
Katamaṁ ekadhammaṁ?	What one 😈Dharma?
Dosaṁ, bhikkhave, ekadhammaṁ pajahatha;	Hate is the one 😈Dharma. Give it up,
ahaṁ vo pāṭibhogo anāgāmitāyā”ti.	and I guarantee you non-return.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:


“Yena dosena duṭṭhāse,	“When overcome by hate
sattā gacchanti duggatiṁ;	beings go to a bad place.
Taṁ dosaṁ sammadaññāya,	Having rightly understood that hate,
pajahanti vipassino;	the discerning give it up.
Pahāya na punāyanti,	Once they’ve given it up,
imaṁ lokaṁ kudācanan”ti.	they never return to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.


3 Moha sutta	Delusion
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammaṁ, bhikkhave, pajahatha;	“monks, give up one 😈Dharma
ahaṁ vo pāṭibhogo anāgāmitāya.	and I guarantee you non-return.
Katamaṁ ekadhammaṁ?	What one 😈Dharma?
Mohaṁ, bhikkhave, ekadhammaṁ pajahatha;	Delusion is the one 😈Dharma. Give it up,
ahaṁ vo pāṭibhogo anāgāmitāyā”ti.	and I guarantee you non-return.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:


“Yena mohena mūḷhāse,	“When overcome by delusion
sattā gacchanti duggatiṁ;	beings go to a bad place.
Taṁ mohaṁ sammadaññāya,	Having rightly understood that delusion,
pajahanti vipassino;	the discerning give it up.
Pahāya na punāyanti,	Once they’ve given it up,
imaṁ lokaṁ kudācanan”ti.	they never return to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.


4 Kodha sutta	Anger
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammaṁ, bhikkhave, pajahatha;	“monks, give up one 😈Dharma
ahaṁ vo pāṭibhogo anāgāmitāya.	and I guarantee you non-return.
Katamaṁ ekadhammaṁ?	What one 😈Dharma?
Kodhaṁ, bhikkhave, ekadhammaṁ pajahatha;	Anger is the one 😈Dharma. Give it up,
ahaṁ vo pāṭibhogo anāgāmitāyā”ti.	and I guarantee you non-return.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:


“Yena kodhena kuddhāse,	“When overcome by anger
sattā gacchanti duggatiṁ;	beings go to a bad place.
Taṁ kodhaṁ sammadaññāya,	Having rightly understood that anger,
pajahanti vipassino;	the discerning give it up.
Pahāya na punāyanti,	Once they’ve given it up,
imaṁ lokaṁ kudācanan”ti.	they never return to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.


5 Makkhasutta	Disdain
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammaṁ, bhikkhave, pajahatha;	“monks, give up one 😈Dharma.
ahaṁ vo pāṭibhogo anāgāmitāya.	and I guarantee you non-return.
Katamaṁ ekadhammaṁ?	What one 😈Dharma?
Makkhaṁ, bhikkhave, ekadhammaṁ pajahatha;	Disdain is the one 😈Dharma. Give it up,
ahaṁ vo pāṭibhogo anāgāmitāyā”ti.	and I guarantee you non-return.”
Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:


“Yena makkhena makkhāse,	“When overcome by disdain
sattā gacchanti duggatiṁ;	beings go to a bad place.
Taṁ makkhaṁ sammadaññāya,	Having rightly understood that disdain,
pajahanti vipassino;	the discerning give it up.
Pahāya na punāyanti,	Once they’ve given it up,
imaṁ lokaṁ kudācanan”ti.	they never return to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.


6 Mānasutta	Conceit
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammaṁ, bhikkhave, pajahatha;	“monks, give up one 😈Dharma
ahaṁ vo pāṭibhogo anāgāmitāya.	and I guarantee you non-return.
Katamaṁ ekadhammaṁ?	What one 😈Dharma?
Mānaṁ, bhikkhave, ekadhammaṁ pajahatha;	Conceit is the one 😈Dharma. Give it up,
ahaṁ vo pāṭibhogo anāgāmitāyā”ti.	and I guarantee you non-return.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:


“Yena mānena mattāse,	“Drunk on conceit,
sattā gacchanti duggatiṁ;	beings go to a bad place.
Taṁ mānaṁ sammadaññāya,	Having rightly understood that conceit,
pajahanti vipassino;	the discerning give it up.
Pahāya na punāyanti,	Once they’ve given it up,
imaṁ lokaṁ kudācanan”ti.	they never return to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.


7 Sabba-pariññā sutta	Complete Understanding of All
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering.
Sabbañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.	By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:


“Yo sabbaṁ sabbato ñatvā,	“Those who know the all as all,
sabbatthesu na rajjati;	are not attracted to anything.
Sa ve sabbapariññā so,	They completely understand all,
sabbadukkhamupaccagā”ti.	and have risen above all suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.


9 Lobha-pariññā sutta	Complete Understanding of Greed
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Lobhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding greed, without dispassion for it and giving it up, you can’t end suffering.
Lobhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.	By directly knowing and completely understanding greed, having dispassion for it and giving it up, you can end suffering.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:

.	.
(derived from 2022 feb. B. Sujato‍ trans.)


10 Dosapariññāsutta	Complete Understanding of Hate
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dosaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding hate, without dispassion for it and giving it up, you can’t end suffering.
Dosañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.	By directly knowing and completely understanding hate, having dispassion for it and giving it up, you can end suffering.”

Etamatthaṁ bhagavā avoca.	That is what the Buddha said.
Tatthetaṁ iti vuccati:	On this it is said:


11 Mohapariññā sutta	Complete Understanding of Delusion
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Mohaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding delusion, without dispassion for it and giving it up, you can’t end suffering.
Mohañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.	By directly knowing and completely understanding delusion, having dispassion for it and giving it up, you can end suffering.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


12 Kodhapariññā sutta	Complete Understanding of Anger
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Kodhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding anger, without dispassion for it and giving it up, you can’t end suffering.
Kodhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.	By directly knowing and completely understanding anger, having dispassion for it and giving it up, you can end suffering.

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


13 Makkhapariññā sutta	Complete Understanding of Disdain
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Makkhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding disdain, without dispassion for it and giving it up, you can’t end suffering.
Makkhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.	By directly knowing and completely understanding disdain, having dispassion for it and giving it up, you can end suffering.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


25 Musāvāda sutta	Lying
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Ekadhammaṁ atītassa, bhikkhave, purisapuggalassa nāhaṁ tassa kiñci pāpakammaṁ akaraṇīyanti vadāmi.	“monks, for an individual who transgresses in one 😈Dharma, there is no bad deed they would not do, I say.
Katamaṁ ekadhammaṁ?	What one 😈Dharma?
Yadidaṁ, bhikkhave, sampajānamusāvādo”ti.	It is this: telling a deliberate lie.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


“Ekadhammaṁ atītassa,	“When a person, spurning the hereafter,
musāvādissa jantuno;	transgresses in just one 😈Dharma—
Vitiṇṇaparalokassa,	lying—
natthi pāpaṁ akāriyan”ti.	there is no evil they would not do.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Pañcamaṁ.	(end of sutta)


Itivuttaka 28	So It Was Said
Dukanipāta	The Book of the Twos
Paṭhamavagga	Chapter One


32 Paṭhama-sīla sutta	Ethics (1st)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ niraye.	“monks, a person with two 😈Dharmas is cast down to hell.
Katamehi dvīhi?	What two?
Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā.	Bad conduct and bad view.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ niraye”ti.	A person who has these two 😈Dharmas is cast down to hell.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


“Pāpakena ca sīlena,	“If a person possesses
pāpikāya ca diṭṭhiyā;	these two 😈Dharmas—
Etehi dvīhi dhammehi,	bad conduct
yo samannāgato naro;	and bad views—
Kāyassa bhedā duppañño,	when their body breaks up, that witless person
nirayaṁ sopapajjatī”ti.	is reborn in hell.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Pañcamaṁ.	(end of sutta)


33 Dutiya-sīla sutta	Ethics (2nd)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ sagge.	“monks, a person with two ☸Dharmas is raised up to heaven.
Katamehi dvīhi?	What two?
Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā.	Excellent conduct and excellent view.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ sagge”ti.	A person who has these two ☸Dharmas is is raised up to heaven.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Iti

KN Iti

The Book of the Ones

KN Iti 1 Lobha: Greed

(verse)

KN Iti 2 Dosa: Hate

(verse)

KN Iti 3 Moha: Delusion

(verse)

KN Iti 4 Kodha: Anger

(verse)

KN Iti 5 Makkha: Disdain

(verse)

KN Iti 6 Māna: Conceit

(verse)

KN Iti 7 Sabba-pariññā: Complete Understanding of All

(verse)

KN Iti 8 Māna-pariññā-: Complete Understanding of Conceit

(verse)

KN Iti 9 Lobha-pariññā: Complete Understanding of Greed

(verse)

KN Iti 10 Dosa-pariññā: Complete Understanding of Hate

(verse)

KN Iti 11 Moha-pariññā: Complete Understanding of Delusion

(verse)

KN Iti 12 Kodha-pariññā: Complete Understanding of Anger

(verse)

KN Iti 13 Makkha-pariññā: Complete Understanding of Disdain

(verse)

KN Iti 14 Avijjā-nīvaraṇa: The Hindrance of Ignorance

(verse)

KN Iti 15 Taṇhā-saṁ-yojana: The Fetter of Craving

(verse)

KN Iti 16 Paṭhama-sekha: A Trainee (1st)

(verse)

KN Iti 17 Dutiya-sekha: A Trainee (2nd)

(verse)

KN Iti 18 Saṅgha-bheda: Schism in the Saṅgha

(verse)

KN Iti 19 Saṅgha-sāmaggī: Harmony in the Saṅgha

(verse)

KN Iti 20 Paduṭṭha-citta: A Corrupted Mind

(verse)

KN Iti 21 Pasanna-citta: A Pure Mind

(verse)

KN Iti 22 Metta: friendly-kindness

(verse)

KN Iti 23 Ubhayattha: Both Kinds of Benefit

(verse)

KN Iti 24 Aṭṭhi-puñja: A Heap of Bones

(verse)

KN Iti 25 Musā-vāda: Lying speech

(verse)

KN Iti 26 Dāna: Giving

(verse)

KN Iti 27 Mettā-bhāvanā: The Meditation on friendly-kindness

(verse)

(oral tradition memory checksum)

The Book of the Twos

KN Iti 28 Dukkha-vihāra: Living in Suffering

(verse)

KN Iti 29 Sukha-vihāra: Living in Happiness

(verse)

KN Iti 30 Tapanīya: Mortifying

(verse)

KN Iti 31 A-tapanīya: Not Mortifying

(verse)

KN Iti 32 Paṭhama-sīla: Ethics (1st)

(verse)

KN Iti 33 Dutiya-sīla: Ethics (2nd)

(verse)

KN Iti 34 Ātāpī: ardent

(verse)

KN Iti 35 Paṭhama-jananakuhana: Deceit and Flattery (1st)

(verse)

KN Iti 36 Dutiya-jananakuhana: Deceit and Flattery (2nd)

(verse)

KN Iti 37 So-manassa: mental joy

(verse)


“Bhaddakena ca sīlena,	“If a person possesses
bhaddikāya ca diṭṭhiyā;	these two ☸Dharmas—
Etehi dvīhi dhammehi,	excellent conduct
yo samannāgato naro;	and excellent views—
Kāyassa bhedā sappañño,	when their body breaks up, that wise person
saggaṁ so upapajjatī”ti.	is reborn in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Chaṭṭhaṁ.	(end of sutta)


Itivuttaka 50	So It Was Said
Tikanipāta	The Book of the Threes
Paṭhamavagga	Chapter One


50 Mūlasutta	Roots
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tīṇimāni, bhikkhave, akusalamūlāni.	“monks, there are these three unskillful roots.
Katamāni tīṇi?	What three?
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—	Greed, hate, and delusion.
imāni kho, bhikkhave, tīṇi akusalamūlānī”ti.	These are the three unskillful roots. ”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


“Lobho doso ca moho ca,	“When greed, hate, and delusion,
purisaṁ pāpacetasaṁ;	have arisen inside oneself,
Hiṁsanti attasambhūtā,	they harm a person of wicked heart,
tacasāraṁva samphalan”ti.	as a reed is destroyed by its own fruit.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Paṭhamaṁ.	(end of sutta)


51 Dhātusutta	Elements
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tisso imā, bhikkhave, dhātuyo.	“monks, there are these three elements.
Katamā tisso?	What three?
Rūpadhātu, arūpadhātu, nirodhadhātu—	The elements of form, formlessness, and cessation.
imā kho, bhikkhave, tisso dhātuyo”ti.	These are the three elements.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


“Rūpadhātuṁ pariññāya,	“Comprehending the element of form,
āruppesu asaṇṭhitā;	not stuck in the formless,
Nirodhe ye vimuccanti,	those who are released in cessation,
te janā maccuhāyino.	they are destroyers of death.

Kāyena amataṁ dhātuṁ,	Having directly experienced the deathless element,
phusayitvā nirūpadhiṁ;	free of attachments;
Upadhippaṭinissaggaṁ,	having realised relinquishment
sacchikatvā anāsavo;	of attachments, the undefiled
Deseti sammāsambuddho,	fully awakened Buddha teaches
asokaṁ virajaṁ padan”ti.	the sorrowless, stainless state.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Dutiyaṁ.	(end of sutta)


52 Paṭhamavedanāsutta	Feelings (1st)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tisso imā, bhikkhave, vedanā.	“monks, there are these three feelings.
Katamā tisso?	What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—	Pleasant, painful, and neutral feeling.
imā kho, bhikkhave, tisso vedanā”ti.	These are the three feelings.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


“Samāhito sampajāno,	“Stilled, aware,
sato buddhassa sāvako;	a rememberful disciple of the Buddha
Vedanā ca pajānāti,	understands feelings,
vedanānañca sambhavaṁ.	the cause of feelings,

Yattha cetā nirujjhanti,	where they cease,
maggañca khayagāminaṁ;	and the path that leads to their ending.
Vedanānaṁ khayā bhikkhu,	With the ending of feelings, a monk
nicchāto parinibbuto”ti.	is hungerless, nirvana'd.”

Ayampi attho vutto bhagavatā, iti me sutanti.	This too was spoken by the Blessed One: that is what I heard.

Tatiyaṁ.	(end of sutta)


54 Paṭhamaesanāsutta	Searches (1st)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tisso imā, bhikkhave, esanā.	“monks, there are these three searches.
Katamā tisso?	What three?
Kāmesanā,	The search for sensual pleasures,
bhavesanā,	the search for continued existence,
brahmacariyesanā—	and the search for a spiritual path.
imā kho, bhikkhave, tisso esanā”ti.	These are the three searches.

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said:


56 Paṭhamaāsavasutta	Defilements (1st)
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:	This was said by the Buddha, the Perfected One: that is what I heard.

“Tayome, bhikkhave, āsavā.	“monks, there are these three defilements.
Katame tayo?	What three?
Kāmāsavo, bhavāsavo, avijjāsavo—	The defilements of sensuality, desire to be reborn, and ignorance.
ime kho, bhikkhave, tayo āsavā”ti.	These are the three defilements.”

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:	That is what the Buddha said. On this it is said: