4👑☸KN Iti (Vag. 1 of 4)

KN Iti ekakanipāto

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

♦ 1. paṭhama-vaggo

First-chapter

KN Iti 1

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

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

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

(verse)


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

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

KN Iti 2

♦ 2. dosasuttaṃ (KN 4.2)

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

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

(verse)


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

KN Iti 3

♦ 3. mohasuttaṃ (KN 4.3)

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

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

(verse)


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

KN Iti 4

♦ 4. kodhasuttaṃ (KN 4.4) n

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

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

(verse)


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

KN Iti 5

♦ 5. makkhasuttaṃ (KN 4.5)

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

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

(verse)


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

KN Iti 6

♦ 6. mānasuttaṃ (KN 4.6)

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

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

(verse)


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

KN Iti 7

♦ 7. sabbapariññāsuttaṃ (KN 4.7)

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

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

(verse)


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

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

KN Iti 8

♦ 8. mānapariññāsuttaṃ (KN 4.8)

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

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

(verse)


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

KN Iti 9

♦ 9. lobhapariññāsuttaṃ (KN 4.9)

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

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

(verse)


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

KN Iti 10

♦ 10. dosapariññāsuttaṃ (KN 4.10)

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

(verse)


♦ “yena dosena duṭṭhāse,
sattā gacchanti duggatiṃ.
♦ taṃ dosaṃ sammadaññāya,
pajahanti vipassino.
♦ pahāya na punāyanti,
imaṃ lokaṃ kudācanan”ti.
♦ ayampi attho vutto bhagavatā,
iti me sutanti. dasamaṃ.


♦ paṭhamo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ rāgadosā atha moho, kodhamakkhā mānaṃ sabbaṃ.


♦ mānato rāgadosā puna dve, pakāsitā vaggamāhu paṭhamanti.

♦ 2. dutiyavaggo

KN Iti 11

♦ 1. mohapariññāsuttaṃ (KN 4.11)

♦ 11. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --

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

(verse)


♦ “yena mohena mūḷhāse,
sattā gacchanti duggatiṃ.
♦ taṃ mohaṃ sammadaññāya,
pajahanti vipassino.
♦ pahāya na punāyanti,
imaṃ lokaṃ kudācanan”ti.
♦ ayampi attho vutto bhagavatā,
iti me sutanti. paṭhamaṃ.

KN Iti 12

♦ 2. kodhapariññāsuttaṃ (KN 4.12)

♦ 12. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --

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

(verse)


♦ “yena kodhena kuddhāse,
sattā gacchanti duggatiṃ.
♦ taṃ kodhaṃ sammadaññāya,
pajahanti vipassino.
♦ pahāya na punāyanti,
imaṃ lokaṃ kudācanan”ti.
♦ ayampi attho vutto bhagavatā,
iti me sutanti. dutiyaṃ.

KN Iti 13

♦ 3ṃakkhapariññāsuttaṃ (KN 4.13)

♦ 13. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --

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

(verse)


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

KN Iti 14

♦ 4. avijjānīvaraṇasuttaṃ (KN 4.14)

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

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

(verse)


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

KN Iti 15

♦ 5. taṇhāsaṃyojanasuttaṃ (KN 4.15)

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

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

(verse)


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

KN Iti 16

♦ 6. paṭhamasekhasuttaṃ (KN 4.16)

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

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

(verse)


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

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

KN Iti 17

♦ 7. dutiyasekhasuttaṃ (KN 4.17)

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

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

(verse)


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

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

KN Iti 18

♦ 8. saṅghabhedasuttaṃ (KN 4.18) n

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

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

(verse)


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

KN Iti 19

♦ 9. saṅghasāmaggīsuttaṃ (KN 4.19)

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

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

(verse)


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

KN Iti 20

♦ 10. paduṭṭhacittasuttaṃ (KN 4.20)

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

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

(verse)


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


♦ dutiyo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ moho kodho atha makkho, vijjā taṇhā sekhaduve ca.

♦ bhedo sāmaggipuggalo VAR, vaggamāhu dutiyanti vuccatīti.


♦ 3. tatiyavaggo

KN Iti 21 pasanna-citta: clear-mind

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

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

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

(verse)


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

KN Iti 22 metta-good-will

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

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

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

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

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

(verse)


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

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

KN Iti 23

♦ 3. ubhayatthasuttaṃ (KN 4.23)

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

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

(verse)


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

KN Iti 24

♦ 4. aṭṭhipuñjasuttaṃ (KN 4.24)

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

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

(verse)


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

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

KN Iti 25 musā-vāda: lying-speech

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

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

(verse)


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

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

KN Iti 26 dāna: sharing

♦ 6. dānasuttaṃ (KN 4.26) n

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

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

(verse)


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

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

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

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

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

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

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

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

(verse)


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

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

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


♦ tatiyo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ cittaṃ mettaṃ VAR ubho atthe, puñjaṃ vepullapabbataṃ.

♦ sampajānamusāvādo, dānañca mettabhāvanā VAR .

♦ sattimāni ca VAR suttāni, purimāni ca vīsati.

♦ ekadhammesu suttantā, sattavīsatisaṅgahāti.

♦ ekakanipāto niṭṭhito.

∴

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Iti (Vag. 1 of 4)

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KN Iti ekakanipāto

KN Iti 1

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KN Iti 2

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KN Iti 3

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KN Iti 4

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KN Iti 5

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KN Iti 6

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KN Iti 7

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KN Iti 8

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KN Iti 9

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KN Iti 10

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KN Iti 11

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KN Iti 12

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KN Iti 13

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KN Iti 14

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KN Iti 15

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KN Iti 16

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KN Iti 17

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KN Iti 18

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KN Iti 19

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KN Iti 20

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KN Iti 21 pasanna-citta: clear-mind

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KN Iti 22 metta-good-will

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KN Iti 23

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KN Iti 24

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KN Iti 25 musā-vāda: lying-speech

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KN Iti 26 dāna: sharing

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

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