4👑☸KN Iti (Vag 2 of 4)

KN Iti Duka-nipāto

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

♦ 1. paṭhama-vaggo

First – chapter

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

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

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

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

(verse)


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

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

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

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

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

(verse)


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

KN Iti 30 tapanīya: remorse

♦ 3. tapanīya-suttaṃ (KN 4.30)

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

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

(verse)


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

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

KN Iti 31 a-tapanīya: non-remorse

♦ 4. atapanīya-suttaṃ (KN 4.31)

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

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

(verse)


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

KN Iti 32

♦ 5. paṭhamasīla-suttaṃ (KN 4.32)

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

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

(verse)


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

KN Iti 33 dutiya-sīla

♦ 6. dutiya-sīla-suttaṃ (KN 4.33)

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

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

(verse)


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

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

♦ 7. ātāpī-suttaṃ (KN 4.34)

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

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

(verse)


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

KN Iti 35 paṭhama-nakuhana

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

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

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

(verse)


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

KN Iti 36 dutiya-nakuhana

♦ 9. dutiya-nakuhana-suttaṃ (KN 4.36)

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

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

(verse)


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

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

KN Iti 37 somanassa

♦ 10. somanassa-suttaṃ (KN 4.37)

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

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

(verse)


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

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


♦ paṭhamo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ dve ca bhikkhū tapanīyā, tapanīyā paratthehi.


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

KN Iti 38 vitakka

♦ 1. vitakka-suttaṃ (KN 4.38) n

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

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

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

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

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

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

(verse)

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

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

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

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

	See also: Dhp 28

KN Iti 39 desanā

♦ 2. desanā-suttaṃ (KN 4.39) n

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

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

(verse)


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

KN Iti 40

♦ 3. vijjā-suttaṃ (KN 4.40) n

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

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

(verse)


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

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

KN Iti 41 paññāparihīna

♦ 4. paññāparihīna-suttaṃ (KN 4.41)

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

(verse)


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

KN Iti 42

♦ 5. sukkadhamma-suttaṃ (KN 4.42)

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

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

(verse)


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

KN Iti 43

♦ 6. ajāta-suttaṃ (KN 4.43)

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

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

(verse)


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

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

KN Iti 44

♦ 7. nibbānadhātu-suttaṃ (KN 4.44)

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

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

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

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

(verse)


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

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

KN Iti 45

♦ 8. paṭisallāna-suttaṃ (KN 4.45) n

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

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

(verse)


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

KN Iti 46

♦ 9. sikkhānisaṃsa-suttaṃ (KN 4.46) n

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

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

(verse)


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

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

KN Iti 47

♦ 10. jāgariya-suttaṃ (KN 4.47)

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

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

(verse)


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

KN Iti 48

♦ 11. āpāyika-suttaṃ (KN 4.48) n

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

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

(verse)


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

	1. These verses = Dhp 306—308.

KN Iti 49

♦ 12. diṭṭhigata-suttaṃ (KN 4.49)

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

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

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

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

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

(verse)


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

	Note

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


♦ dutiyo vaggo niṭṭhito.

♦ tassuddānaṃ —

♦ dve indriyā dve tapanīyā, sīlena apare duve.

♦ anottāpī kuhanā dve ca, saṃvejanīyena te dasa.

♦ vitakkā desanā vijjā, paññā dhammena pañcamaṃ.

♦ ajātaṃ dhātusallānaṃ, sikkhā jāgariyena ca.

♦ apāyadiṭṭhiyā ceva VAR, bāvīsati pakāsitāti.

♦ dukanipāto niṭṭhito.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Iti (Vag 2 of 4)

KN

KN Iti Duka-nipāto

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

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

(verse)

KN Iti 30 tapanīya: remorse

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KN Iti 31 a-tapanīya: non-remorse

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KN Iti 32

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KN Iti 33 dutiya-sīla

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

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KN Iti 35 paṭhama-nakuhana

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KN Iti 36 dutiya-nakuhana

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KN Iti 37 somanassa

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KN Iti 38 vitakka

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KN Iti 39 desanā

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KN Iti 40

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KN Iti 41 paññāparihīna

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KN Iti 42

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KN Iti 43

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KN Iti 44

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KN Iti 45

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KN Iti 46

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KN Iti 47

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KN Iti 48

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KN Iti 49

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