4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Iti

KN Iti tika-nipāto: group of threes

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

KN Iti 50 mūla: unholy trinity

♦ 50. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§50. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, akusalamūlāni. katamāni tīṇi? lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ — imāni kho, bhikkhave, tīṇi akusalamūlānī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three roots of what is unskillful. Which three? Greed as a root of what is unskillful, aversion as a root of what is unskillful, delusion as a root of what is unskillful. These are the three roots of what is unskillful.”

(verse)

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

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

♦ 2. dhātu-suttaṃ (KN 4.51) n
♦ 51. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§51. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tisso imā, bhikkhave, dhātuyo. katamā tisso? rūpadhātu, arūpadhātu, nirodhadhātu — imā kho, bhikkhave, tisso dhātuyo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three properties. Which three? The property of form, the property of formlessness, the property of cessation.1 These are the three properties.”

(verse)

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

KN Iti 52 paṭhama-vedanā: first [sutta] -feelings

♦ 3. paṭhama-vedanā-suttaṃ (KN 4.52)
♦ 52. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§52. This was said by the Blessed One, said by the Arahant, so I have heard: “
♦ “tisso imā, bhikkhave, vedanā. katamā tisso? sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā --	Monks, there are these three feelings. Which three? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain.
♦ imā kho, bhikkhave, tisso vedanā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	These are the three feelings.”

(verse)

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

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

♦ 4. dutiya-vedanā-suttaṃ (KN 4.53)
♦ 53. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§53. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tisso imā, bhikkhave, vedanā. katamā tisso? sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṃ vuccati, bhikkhave, ‘bhikkhu ariyo sammaddaso acchecchi VAR, taṇhaṃ, vivattayi VAR saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three feelings. Which three? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. A feeling of pleasure should be seen as stressful. A feeling of pain should be seen as an arrow. A feeling of neither pleasure nor pain should be seen as inconstant. When a monk has seen a feeling of pleasure as stressful, a feeling of pain as an arrow, and a feeling of neither pleasure nor pain as inconstant, then he is called a monk who is noble, who has seen rightly, who has cut off craving, destroyed the fetters, and who–from the right breaking-through of conceit–has put an end to suffering & stress.”

(verse)

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

KN Iti 54 paṭhama-esanā: first [sutta] – searches

♦ 5. paṭhama-esanā-suttaṃ (KN 4.54)
♦ 54. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§54. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tisso imā, bhikkhave, esanā. katamā tisso? kāmesanā, bhavesanā, brahmacariyesanā — imā kho, bhikkhave, tisso esanā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three searches. Which three? The search for sensuality, the search for becoming, the search for a holy life. These are the three searches.”

(verse)

♦ “samāhito sampajāno,	Centered,
sato buddhassa sāvako.	alert,
♦ esanā ca pajānāti,	mindful,
esanānañca sambhavaṃ.	the Awakened One’s
♦ “yattha cetā nirujjhanti,	disciple
maggañca khayagāminaṃ.	discerns searches,
♦ esanānaṃ khayā bhikkhu,	how searches come into play,
nicchāto parinibbuto”ti.	where they cease,
♦ ayampi attho vutto bhagavatā,	& the path to their ending.
iti me sutanti. pañcamaṃ.	With the ending of searches, a monk
	free from hunger
	is totally unbound.
	See also: MN 26; AN 3:39; AN 4:252

KN Iti 55 dutiya-esanā: second [sutta] – searches

♦ 6. dutiya-esanā-suttaṃ (KN 4.55)
♦ 55. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§55. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tisso imā, bhikkhave, esanā. katamā tisso? kāmesanā, bhavesanā, brahmacariyesanā — imā kho, bhikkhave, tisso esanā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three searches. Which three? The search for sensuality, the search for becoming, the search for a holy life. These are the three searches.”

(verse)

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

KN Iti 56 paṭham-āasava

♦ 7. paṭham-āasava-suttaṃ (KN 4.56)
♦ 56. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§56. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, āsavā. katame tayo? kāmāsavo, bhavāsavo, avijjāsavo — ime kho, bhikkhave, tayo āsavā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three effluents. Which three? The effluent of sensuality, the effluent of becoming, the effluent of ignorance. These are the three effluents.”

(verse)

♦ “samāhito sampajāno,	Centered,
sato buddhassa sāvako.	alert,
♦ āsave ca pajānāti,	mindful,
āsavānañca sambhavaṃ.	the Awakened One’s
♦ “yattha cetā nirujjhanti,	disciple
maggañca khayagāminaṃ.	discerns effluents,
♦ āsavānaṃ khayā bhikkhu,	how effluents come into play,
nicchāto parinibbuto”ti.	where they cease,
♦ ayampi attho vutto bhagavatā,	& the path to their ending.
iti me sutanti. sattamaṃ.	With the ending of effluents, a monk
	free from hunger
	is totally unbound.
	See also: MN 4; MN 9

KN Iti 57 dutiy-āasava

♦ 8. dutiy-āasava-suttaṃ (KN 4.57)
♦ 57. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§57. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, āsavā. katame tayo? kāmāsavo, bhavāsavo, avijjāsavo — ime kho, bhikkhave, tayo āsavā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three effluents. Which three? The effluent of sensuality, the effluent of becoming, the effluent of ignorance. These are the three effluents.”

(verse)

♦ “yassa kāmāsavo khīṇo,	His effluent of sensuality
avijjā ca virājitā.	ended,
♦ bhavāsavo parikkhīṇo,	his ignorance
vippamutto nirūpadhi.	faded away,
♦ dhāreti antimaṃ dehaṃ,	his effluent of becoming
jetvā māraṃ savāhinin”ti VAR .	exhausted:
♦ ayampi attho vutto bhagavatā,	one totally released, acquisition-free,
iti me sutanti. aṭṭhamaṃ.	bears his last body,
	having conquered Māra
	along with his mount.

KN Iti 58 taṇhā: craving

♦ 9. taṇhā-suttaṃ (KN 4.58) n
♦ 58. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§58. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tisso imā, bhikkhave, taṇhā. katamā tisso? kāmataṇhā, bhavataṇhā, vibhavataṇhā — imā kho, bhikkhave, tisso taṇhā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three cravings. Which three? Craving for sensuality, craving for becoming, craving for non-becoming. These are the three cravings.”

(verse)

♦ “taṇhāyogena saṃyuttā,	Bound with the bondage of craving,
rattacittā bhavābhave.	their minds smitten
♦ te yogayuttā mārassa,	with becoming & non-,
ayogakkhemino janā.	they are bound               with the bondage of Māra–
♦ sattā gacchanti saṃsāraṃ,	people                  with no safety from bondage,
jātīmaraṇagāmino.	beings                  going through the wandering-on,
♦ “ye ca taṇhaṃ pahantvāna,	headed for birth & death.
vītataṇhā VAR bhavābhave.	While those who’ve abandoned craving,
♦ te ve VAR pāraṅgatā VAR loke,	free from the craving for becoming & non-,
ye pattā āsavakkhayan”ti.	reaching the ending of effluents,
♦ ayampi attho vutto bhagavatā,	though in the world,
iti me sutanti. navamaṃ.	have gone            beyond.

KN Iti 59 māradheyya

♦ 10. māradheyya-suttaṃ (KN 4.59)
♦ 59. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§59. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīhi, bhikkhave, dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocati. katamehi tīhi? idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti — imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Endowed with three qualities, monks, a monk has passed beyond Māra’s domain and shines like the sun. Which three? There is the case where a monk is endowed with the aggregate of virtue of one beyond training [i.e., an Arahant], the aggregate of concentration of one beyond training, the aggregate of discernment of one beyond training. Endowed with these three qualities a monk has passed beyond Māra’s domain and shines like the sun.”

(verse)

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

---

♦ paṭhamo vaggo niṭṭhito.
♦ tassuddānaṃ —
♦ mūladhātu atha vedanā duve, esanā ca duve āsavā duve.
♦ taṇhāto ca atha VAR māradheyyato, vaggamāhu paṭhamanti muttamanti.

---

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

KN Iti 60 puñña-kiriya-vatthu

♦ 60. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§60. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, puññakiriyavatthūni. katamāni tīṇi? dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu — imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three grounds for meritorious activity. Which three? The ground for meritorious activity made of generosity, the ground for meritorious activity made of virtue, and the ground for meritorious activity made of development [meditation]. These are the three grounds for meritorious activity.”

(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.	Developing these
♦ abyāpajjhaṃ sukhaṃ lokaṃ,	three things
paṇḍito upapajjatī”ti.	that bring about bliss,
♦ ayampi attho vutto bhagavatā,	the wise reappear
iti me sutanti. paṭhamaṃ.	in a world of bliss
	unalloyed.
	See also: SN 3:4, SN 3:17, SN 3:20, SN 3:25; §22

KN Iti 61 cakkhu: eye (of flesh, divine, discernment)

♦ 2. cakkhu-suttaṃ (KN 4.61) n
♦ 61. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§61. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, cakkhūni. katamāni tīṇi? maṃsacakkhu, dibbacakkhu, paññācakkhu — imāni kho, bhikkhave, tīṇi cakkhūnī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three eyes. Which three? The eye of flesh, the divine eye,1 & the eye of discernment. These are the three eyes.”

(verse)

♦ “maṃsacakkhu dibbacakkhu,	The eye of flesh,
paññācakkhu anuttaraṃ.	the eye divine,
♦ etāni tīṇi cakkhūni,	the eye of discernment
akkhāsi purisuttamo.	unsurpassed:
♦ “maṃsacakkhussa uppādo,	these three eyes were taught
maggo dibbassa cakkhuno.	by the Superlative Person.
♦ yato ñāṇaṃ udapādi,	The arising of the eye of flesh
paññācakkhu anuttaraṃ.	is the path to the eye divine.
♦ yassa cakkhussa paṭilābhā,	When knowledge arises,
sabbadukkhā pamuccatī”ti.	the eye of discernment unsurpassed:
♦ ayampi attho vutto bhagavatā,	whoever gains this eye
iti me sutanti. dutiyaṃ.	is–from all suffering & stress–
	released.
	Note
	1. For a description of what is seen with the divine eye, see DN 2.

KN Iti 62 indriya

♦ 3. indriya-suttaṃ (KN 4.62) n
♦ 62. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§62. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, indriyāni. katamāni tīṇi? anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ — imāni kho, bhikkhave, tīṇi indriyānī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three faculties. Which three? The faculty of ‘I am about to know what is not yet finally known,’ the faculty of final knowledge, the faculty of one who has finally known.1 These are the three faculties.”

(verse)

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

KN Iti 63 addhā: signs

♦ 4. addhā-suttaṃ (KN 4.63)
♦ 63. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§63. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, addhā. katame tayo? atīto addhā, anāgato addhā, paccuppanno addhā — ime kho, bhikkhave, tayo addhā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three times. Which three? Past time, future time, present time. These are the three times.”

(verse)

♦ “akkheyyasaññino sattā,	Perceiving in terms of signs, beings
akkheyyasmiṃ patiṭṭhitā.	take a stand on signs.
♦ akkheyyaṃ apariññāya,	Not fully comprehending signs, they
yogamāyanti maccuno.	come into the bonds
♦ “akkheyyañca pariññāya,	of death.
akkhātāraṃ na maññati.	But fully comprehending signs, one
♦ phuṭṭho vimokkho manasā,	doesn’t construe a signifier.
santipadamanuttaraṃ.	Touching liberation with the heart,
♦ “sa ve VAR akkheyyasampanno,	the state of peace unsurpassed,
santo santipade rato.	consummate in terms of signs,
♦ saṅkhāyasevī dhammaṭṭho,	peaceful,
saṅkhyaṃ nopeti vedagū”ti.	delighting in the peaceful state,
♦ ayampi attho vutto bhagavatā,	judicious,
iti me sutanti. catutthaṃ.	an attainer-of-wisdom
	makes use of classifications
	but can’t be classified.1
	Note
	1. At first glance, the verses here do not bear much relationship to the prose introduction. However, if they are viewed in the context of MN 2 (see the note to §16), their relationship becomes clear: the person who applies appropriate attention to the notion of past, present, and future time does not define him or herself in those terms, and so does not cling to any sense of self in those terms. Without clinging, one is liberated from birth and death.

KN Iti 64 duc-carita: bad-conduct

♦ 5. duc-carita-suttaṃ (KN 4.64) n
♦ 64. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§64. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, duccaritāni. katamāni tīṇi? kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ — imāni kho, bhikkhave, tīṇi duccaritānī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three kinds of misconduct. Which three? Bodily misconduct, verbal misconduct, mental misconduct.1 These are the three kinds of misconduct.”

(verse)

♦ “kāyaduccaritaṃ katvā,	Having engaged
vacīduccaritāni ca.	in bodily misconduct,
♦ manoduccaritaṃ katvā,	acts of verbal misconduct,
yañcaññaṃ dosasaṃhitaṃ.	misconduct of mind,
♦ “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.	at the break-up of the body,
♦ ayampi attho vutto bhagavatā,	the undiscerning one reappears in
iti me sutanti. pañcamaṃ.	hell.
	Note
	1. See the note to §30.

KN Iti 65 su-carita: good-conduct

♦ 6. su-carita-suttaṃ (KN 4.65) n
♦ 65. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§65. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, sucaritāni. katamāni tīṇi? kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ — imāni kho, bhikkhave, tīṇi sucaritānī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three kinds of good conduct. Which three? Bodily good conduct, verbal good conduct, mental good conduct. These are the three kinds of good conduct.”

(verse)

♦ “kāyaduccaritaṃ hitvā,	Having abandoned
vacīduccaritāni ca.	bodily misconduct,
♦ manoduccaritaṃ hitvā,	acts of verbal misconduct,
yañcaññaṃ dosasaṃhitaṃ.	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. chaṭṭhaṃ.	in heaven.

KN Iti 66 soceyya: clean

♦ 7. soceyya-suttaṃ (KN 4.66)
♦ 66. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§66. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, soceyyāni. katamāni tīṇi? kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ — imāni kho, bhikkhave, tīṇi soceyyānī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three kinds of cleanliness. Which three? Bodily cleanliness, verbal cleanliness, mental cleanliness. These are the three kinds of cleanliness.”

(verse)

♦ “kāyasuciṃ vacīsuciṃ VAR,	Clean in body,
cetosucimanāsavaṃ.	clean in speech,
♦ suciṃ soceyyasampannaṃ,	clean in awareness
āhu sabbappahāyinan”ti VAR .	–effluent-free–
♦ ayampi attho vutto bhagavatā,	one who is clean,
iti me sutanti. sattamaṃ.	consummate in cleanliness,
	is said to have abandoned
	the All.
	See also: MN 24; AN 3:122

KN Iti 67 moneyya: sage

♦ 8. moneyya-suttaṃ (KN 4.67) n
♦ 67. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§67. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, moneyyāni. katamāni tīṇi? kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ — imāni kho, bhikkhave, tīṇi moneyyānī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three forms of sagacity. Which three? Bodily sagacity, verbal sagacity, mental sagacity. These are the three forms of sagacity.”

(verse)

♦ “kāyamuniṃ vacīmuniṃ,	A sage in body, a sage in speech,
manomunimanāsavaṃ.	a sage in mind, effluent-free:
♦ muniṃ moneyyasampannaṃ,	a sage consummate         in sagacity
āhu ninhātapāpakan”ti VAR .	is said to be bathed                     of evil.
♦ ayampi attho vutto bhagavatā,	See also: AN 3:123; Sn 1:12
iti me sutanti. aṭṭhamaṃ.

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

♦ 9. paṭhama-rāga-suttaṃ (KN 4.68)
♦ 68. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§68. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno — ayaṃ vuccati, bhikkhave, ‘baddho VAR mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo VAR pāpimato’. yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno — ayaṃ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathā kāmakaraṇīyo VAR pāpimato’”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, anyone whose passion is unabandoned, whose aversion is unabandoned, whose delusion is unabandoned is said to have gone over to Māra’s camp, has come under Māra’s power. The Evil One can do with that person as he likes. But anyone whose passion is abandoned, whose aversion is abandoned, whose delusion is abandoned is said not to have gone over to Māra’s camp, has thrown off Māra’s power. With that person, the Evil One cannot do as he likes.”

(verse)

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

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

♦ 10. dutiya-rāga-suttaṃ (KN 4.69)
♦ 69. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§69. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno — ayaṃ vuccati, bhikkhave, na ‘atari VAR samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ’. yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno — ayaṃ vuccati, bhikkhave, ‘atari samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ, tiṇṇo pāraṅgato VAR thale tiṭṭhati brāhmaṇo’”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, anyone–monk or nun–in whom passion is unabandoned, aversion is unabandoned, & delusion is unabandoned, is said not to have crossed the ocean with its waves, breakers, & whirlpools, its seizers & demons.1 Anyone–monk or nun–in whom passion is abandoned, aversion is abandoned, & delusion is abandoned, is said to have crossed the ocean with its waves, breakers, & whirlpools, its seizers & demons. Having crossed over, having reached the far shore, he/she stands on high ground, a brahman.”

(verse)

♦ “yassa rāgo ca doso ca,	One whose passion, aversion, & ignorance
avijjā ca virājitā.	have faded away,
♦ somaṃ samuddaṃ sagahaṃ sarakkhasaṃ,	has crossed over this ocean
saūmibhayaṃ duttaraṃ accatāri.	with its seizers,
♦ “saṅgātigo maccujaho nirūpadhi,	demons,
pahāsi dukkhaṃ apunabbhavāya.	dangerous waves,
♦ atthaṅgato so na pamāṇameti,	so hard to cross.
amohayi maccurājanti brūmī”ti.	Free from acquisitions
♦ ayampi attho vutto bhagavatā,	–bonds surmounted,
iti me sutanti. dasamaṃ.	death abandoned–
	he has abandoned stress
	with no further becoming.
	Having gone to the goal
	he
	is undefined,2
	has outwitted, I tell you,
	the King of Death.
	Notes
	1. See §109.
	2. See §63. For further discussion of the Arahant as undefined, see SN 23:2, SN 22:36, and Skill in Questions, Appendix Four.

---

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

---

♦ 3. tatiyavaggo

KN Iti 70 micchā-diṭṭhika: wrong-viewer

♦ 1. micchā-diṭṭhika-suttaṃ (KN 4.70)
♦ 70. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§70. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	“Monks, I have seen beings who–endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views–at the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell.
♦ “taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.	It is not from having heard this from another contemplative or brahman that I tell you that I have seen beings who–endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views–at the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell.
♦ “diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	It is from having known it myself, seen it myself, realized it myself that I tell you that I have seen beings who–endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views–at the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell.”

(verse)

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

KN Iti 71 sammā-diṭṭhika: right-viewer

♦ 2. sammā-diṭṭhika-suttaṃ (KN 4.71)
♦ 71. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§71. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.	“Monks, I have seen beings who–endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views–at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.
♦ “taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.	It’s not from having heard this from another contemplative or brahman that I tell you that I have seen beings who–endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views–at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.
♦ “diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	It’s from having known it myself, seen it myself, realized it myself that I tell you that I have seen beings who–endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views–at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.”

(verse)

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

KN Iti 72 nissaraṇiya: escape

♦ 3. nissaraṇiya-suttaṃ (KN 4.72)	§72.
♦ 72. vuttañhetaṃ bhagavatā,	This was said by the Blessed One,
vuttam-arahatāti me sutaṃ --	said by the Arahant, so I have heard:
♦ “tisso imā, bhikkhave, nissaraṇiyā VAR dhātuyo.	“Monks, there are these three properties for escape.
katamā tisso?	Which three?
kāmānam-etaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ,	This is the escape from sensuality: renunciation.1
rūpānam-etaṃ nissaraṇaṃ yadidaṃ āruppaṃ,	This is the escape from form: formlessness.
yaṃ kho pana kiñci bhūtaṃ	And as for whatever has come into being,
saṅkhataṃ paṭiccasamuppannaṃ	is fabricated & dependently co-arisen,
nirodho tassa nissaraṇaṃ —	the escape from that is cessation.
imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.	These are the three properties for escape.”
etamatthaṃ bhagavā avoca.	{that was what the Buddha said}
tatthetaṃ iti vuccati —	{then he said some more}

(verse)

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

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

KN Iti 73 santatara

♦ 4. santatara-suttaṃ (KN 4.73)
♦ 73. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§73. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “rūpehi, bhikkhave, arūpā VAR santatarā,	“Monks, formless phenomena are more peaceful than forms;
arūpehi nirodho santataro”ti.	cessation, more peaceful than formless phenomena.”
etamatthaṃ bhagavā avoca.	{having said that}
tatthetaṃ iti vuccati —	{he said some more}

(verse)

♦ “ye ca rūpūpagā sattā,	Those beings headed to forms,
ye ca arūpaṭṭhāyino VAR .	and those standing in the formless,
♦ nirodhaṃ appajānantā,	with no knowledge of cessation,
āgantāro punabbhavaṃ.	return to further becoming.
♦ “ye ca rūpe pariññāya,	But, comprehending form,
arūpesu asaṇṭhitā.	not taking a stance in formless things,
♦ nirodhe ye vimuccanti,	those released in cessation
te janā maccuhāyino.	are people who’ve left death behind.
♦ “kāyena amataṃ dhātuṃ,	Having touched with his body
phusayitvā nirūpadhiṃ.	the deathless property free
♦ upadhippaṭinissaggaṃ,	from acquisitions, having realized relinquishing
sacchikatvā anāsavo.	of acquisitions, effluent-free,
♦ deseti sammāsambuddho,	the Rightly Self-awakened One teaches the state
asokaṃ virajaṃ padan”ti.	With no sorrow, no dust.
♦ ayampi attho vutto bhagavatā,
iti me sutanti. catutthaṃ.

KN Iti 74 putta: son

♦ 5. putta-suttaṃ (KN 4.74) n
♦ 74. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§74. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, puttā santo saṃvijjamānā lokasmiṃ. katame tayo? atijāto, anujāto, avajātoti.	“Monks, there are these three types of sons & daughters existing in the world. Which three? One of heightened birth, one of similar birth, one of lowered birth.
♦ “kathañca, bhikkhave, putto atijāto hoti? idha, bhikkhave, puttassa mātāpitaro honti na buddhaṃ saraṇaṃ gatā, na dhammaṃ saraṇaṃ gatā, na saṅghaṃ saraṇaṃ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. putto ca nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. evaṃ kho, bhikkhave, putto atijāto hoti.	“And how is a son or daughter of heightened birth? There is the case where a son or daughter’s parents have not gone to the Buddha for refuge, have not gone to the Dhamma for refuge, have not gone to the Saṅgha for refuge. They do not abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. They are unprincipled & evil by nature. However, their son or daughter has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Saṅgha for refuge. He/she abstains from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. He/she is principled & admirable by nature. This is called a son or daughter of heightened birth.
♦ “kathañca, bhikkhave, putto anujāto hoti? idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. puttopi nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. evaṃ kho, bhikkhave, putto anujāto hoti.	“And how is a son or daughter of similar birth? There is the case where a son or daughter’s parents have gone to the Buddha for refuge, have gone to the Dhamma for refuge, have gone to the Saṅgha for refuge. They abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. They are principled & admirable by nature. Their son or daughter has also gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Saṅgha for refuge. He/she abstains from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. He/she is principled & admirable by nature. This is called a son or daughter of similar birth.
♦ “kathañca, bhikkhave, putto avajāto hoti? idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. putto ca nesaṃ hoti na buddhaṃ saraṇaṃ gato, na dhammaṃ saraṇaṃ gato, na saṅghaṃ saraṇaṃ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. evaṃ kho, bhikkhave, putto avajāto hoti. ime kho, bhikkhave, tayo puttā santo saṃvijjamānā lokasmin”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“And how is a son or daughter of lowered birth? There is the case where a son or daughter’s parents have gone to the Buddha for refuge, have gone to the Dhamma for refuge, have gone to the Saṅgha for refuge. They abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. They are principled & admirable by nature. However, their son or daughter has not gone to the Buddha for refuge, has not gone to the Dhamma for refuge, has not gone to the Saṅgha for refuge. He/she does not abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented & distilled liquors that cause heedlessness. He/she is unprincipled & evil by nature. This is called a son or daughter of lowered birth.”

(verse)

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

KN Iti 75 avuṭṭhika

♦ 6. avuṭṭhika-suttaṃ (KN 4.75)
♦ 75. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§75. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. katame tayo? avuṭṭhikasamo, padesavassī, sabbatthābhivassī.	“Monks, these three types of persons can be found existing in the world. Which three? One like a cloud without rain, one who rains locally, and one who rains everywhere.
♦ “kathañca, bhikkhave, puggalo avuṭṭhikasamo hoti? idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ VAR annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. evaṃ kho, bhikkhave, puggalo avuṭṭhikasamo hoti.	“And how is a person like a cloud without rain? There is the case where a person is not a giver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, or lights to anyone at all: to contemplatives or brahmans, to any of the miserable, the homeless, or beggars. This is how a person is like a cloud without rain.
♦ “kathañca, bhikkhave, puggalo padesavassī hoti? idha, bhikkhave, ekacco puggalo ekaccānaṃ dātā (hoti) VAR, ekaccānaṃ na dātā hoti samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. evaṃ kho, bhikkhave, puggalo padesavassī hoti.	“And how is a person one who rains locally? There is the case where a person is a giver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, & lights to some contemplatives & brahmans, to some of the miserable, the homeless, & beggars, but not to others. This is how a person is one who rains locally.
♦ “kathañca, bhikkhave, puggalo sabbatthābhivassī hoti? idha, bhikkhave, ekacco puggalo sabbesaṃva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	“And how is a person one who rains everywhere? There is the case where a person gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, & lights to all contemplatives & brahmans, to all of the miserable, the homeless, & beggars. This is how a person is one who rains everywhere.
evaṃ kho, bhikkhave, puggalo sabbatthābhivassī hoti. ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These are the three types of persons who can be found existing in the world.”

(verse)

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

KN Iti 76 sukha-patthanā: happy-aspirations

♦ 7. sukha-patthanā-suttaṃ (KN 4.76)
♦ 76. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§76. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito. katamāni tīṇi? pasaṃsā me āgacchatūti VAR sīlaṃ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṃ rakkheyya paṇḍito, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti sīlaṃ rakkheyya paṇḍito. imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Aspiring to these three forms of bliss, monks, a wise person should guard his virtue. Which three? [Thinking,] ‘May praise come to me,’ a wise person should guard his virtue. [Thinking,] ‘May wealth come to me,’ a wise person should guard his virtue. [Thinking,] ‘At the break-up of the body, after death, may I reappear in a good destination, a heavenly world,’ a wise person should guard his virtue. Aspiring to these three forms of bliss, a wise person should guard his virtue.”

(verse)

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

KN Iti 77 bhidura

♦ 8. bhidura-suttaṃ (KN 4.77) n
♦ 77. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§77. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “bhidurāyaṃ VAR, bhikkhave, kāyo, viññāṇaṃ virāgadhammaṃ, sabbe upadhī aniccā dukkhā vipariṇāmadhammā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, this body falls apart; consciousness is subject to fading; all acquisitions are inconstant, stressful, subject to change.”

(verse)

♦ “kāyañca bhiduraṃ VAR ñatvā,	Knowing the body as                  falling apart,
viññāṇañca virāgunaṃ VAR .	& consciousness            as dissolving away,
♦ upadhīsu bhayaṃ disvā,	seeing the danger                  in acquisitions,
jātimaraṇamaccagā.	you’ve gone beyond
♦ sampatvā paramaṃ santiṃ,	birth & death.
kālaṃ kaṅkhati bhāvitatto”ti.	Having reached the foremost peace,
♦ ayampi attho vutto bhagavatā,	you bide your time,
iti me sutanti. aṭṭhamaṃ.	composed.
	See also: Thag 11; Thag 14:1

KN Iti 78 dhātusosaṃsandana

♦ 9. dhātusosaṃsandana-suttaṃ (KN 4.78)
♦ 78. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§78. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “dhātuso, bhikkhave, sattā sattehi saddhiṃ saṃsandanti samenti. hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samenti.	“Monks, it’s in accordance with their properties that beings come together & associate with one another. Beings of low dispositions come together & associate with beings of low dispositions. Beings of admirable dispositions come together & associate with beings of admirable dispositions.
♦ “atītampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandiṃsu samiṃsu. hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu.	In the past, it was in accordance with their properties that beings came together & associated with one another.…
♦ “anāgatampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandissanti samessanti. hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti.	In the future, it will be in accordance with their properties that beings will come together & associate with one another.…
♦ “etarahipi, bhikkhave, paccuppanaṃ addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandanti samenti. hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samentī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	And now at present, it’s in accordance with their properties that beings come together & associate with one another. Beings of low dispositions come together & associate with beings of low dispositions. Beings of admirable dispositions come together & associate with beings of admirable dispositions.”

(verse)

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

KN Iti 79 parihāna

♦ 10. parihāna-suttaṃ (KN 4.79) n
♦ 79. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§79. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. katame tayo? idha, bhikkhave, sekho bhikkhu kammārāmo hoti, kammarato, kammārāmatamanuyutto; bhassārāmo hoti, bhassarato, bhassārāmatamanuyutto; niddārāmo hoti, niddārato, niddārāmatamanuyutto. ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“Monks, these three things lead to the falling away of a monk in training. Which three? There is the case where a monk in training enjoys activity,1 delights in activity, is intent on his enjoyment of activity. He enjoys chatter, delights in chatter, is intent on his enjoyment of chatter. He enjoys sleep, delights in sleep, is intent on his enjoyment of sleep. These are the three things that lead to the falling away of a monk in training.
♦ “tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. katame tayo? idha, bhikkhave, sekho bhikkhu na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto; na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto; na niddārāmo hoti, na niddārato, na niddārāmatamanuyutto. ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These three things lead to the non-falling away of a monk in training. Which three? There is the case where a monk in training doesn’t enjoy activity, doesn’t delight in activity, isn’t intent on his enjoyment of activity. He doesn’t enjoy chatter, doesn’t delight in chatter, isn’t intent on his enjoyment of chatter. He doesn’t enjoy sleep, doesn’t delight in sleep, isn’t intent on his enjoyment of sleep. These are the three things that lead to the non-falling away of a monk in training.”

(verse)

♦ “kammārāmo bhassārāmo VAR,	Enjoying activity,
niddārāmo ca uddhato.	delighting in chatter,
♦ abhabbo tādiso bhikkhu,	enjoying sleep,
phuṭṭhuṃ sambodhimuttamaṃ.	& restless:
♦ “tasmā hi appakiccassa,	he’s incapable
appamiddho anuddhato.	–a monk like this–
♦ bhabbo so tādiso bhikkhu,	of touching superlative
phuṭṭhuṃ sambodhimuttaman”ti.	self-awakening.
♦ ayampi attho vutto bhagavatā,	So he should be a man of few duties,
iti me sutanti. dasamaṃ.	of little sloth,
	not restless.
	He’s capable
	–a monk like this–
	of touching superlative
	self-awakening.
	Note
	1. Activity = work of various sorts, such as construction work, robe-making, etc. See SN 7:17 and Thig 13:2.

---

♦ tatiyo vaggo niṭṭhito.
♦ tassuddānaṃ —
♦ dve diṭṭhī nissaraṇaṃ rūpaṃ, putto avuṭṭhikena ca.
♦ sukhā ca bhiduro VAR dhātu, parihānena te dasāti.

---

♦ 4. catutthavaggo

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

♦ 1. vitakka-suttaṃ (KN 4.80) n
♦ 80. vuttañh-etaṃ bhagavatā,	§80. This was said by the Blessed One,
vuttam-arahatāti me sutaṃ —	said by the Arahant, so I have heard:
♦ “tayo-me, bhikkhave, a-kusala-vitakkā.	“Monks, there are these three kinds of unskillful thinking.
katame tayo?	Which three?
Ana-vaññattipaṭi-saṃyutto vitakko,	Thinking concerned with not wanting to be despised;--1--
lābha-sakkāra-silokapaṭi-saṃyutto vitakko,	thinking concerned with gains, offerings, & tribute;
Par-ānuddayatā-paṭi-saṃyutto vitakko.	thinking concerned with an empathy for others.--2--
ime kho, bhikkhave,	There are
tayo a-kusala-vitakkā”ti .	three kinds of unskillful thinking.”
etamatthaṃ bhagavā avoca.	This-stuff the-blessed-one said,
tatthetaṃ iti vuccati —	then he said some more -

(verse)

♦ “ana-vaññatti-saṃyutto,	Fettered to not wanting to be despised;
Lābha-sakkāra-gāravo.	to gains, offerings, respect;
♦ saha-nandī amaccehi,	to delight in companions:
ārā saṃyojanak-khayā.	you’re far from the ending of fetters.
♦ “yo ca putta-pasuṃ hitvā,	But whoever here, having abandoned sons, cattle,
vivāhe saṃharāni ca.	marriage, intimates:
♦ bhabbo so tādiso bhikkhu,	he’s capable –a monk like this–
phuṭṭhuṃ sam-bodhi-muttaman”ti.	of touching superlative self-awakening.
♦ ayampi attho vutto bhagavatā,	(this was spoken (by) the-blessed-one,)
iti me sutanti. paṭhamaṃ.	(thus I heard.)
	Notes
	1. See AN 3:102.
	2. According to the Commentary, this refers to a monk’s tendency to be overly intimate with lay people, overly susceptible to the rises and falls in their fortunes, “happy when they are happy, sad when they are sad, busying himself with their affairs.”
	See also: SN 17:5; SN 17:8; Thig 5:6

KN Iti 81 sakkāra: offerings: almsround in jhāna

♦ 2. sakkāra-suttaṃ (KN 4.81)	(derived from Thanissaro trans.)
♦ 81. vuttañh-etaṃ bhagavatā,	§81. This was said by the Blessed One,
Vuttam-arahatāti me sutaṃ --	said by the Arahant, so I have heard:
♦ “diṭṭhā mayā, bhikkhave,	“Monks, I have seen
sattā sakkārena abhibhūtā,	beings conquered by receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.
♦ “diṭṭhā mayā, bhikkhave,	I have seen
sattā a-sakkārena abhibhūtā,	beings conquered by not receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.
♦ “diṭṭhā mayā, bhikkhave,	I have seen
sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā,	beings conquered both by receiving offerings & by not receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.

(Buddha directly witnessed, not second hand info)

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

(repetition of 3 types of offerings)

♦ “diṭṭhā mayā, bhikkhave,	“Monks, I have seen
sattā sakkārena abhibhūtā,	beings conquered by receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.
♦ “diṭṭhā mayā, bhikkhave,	I have seen
sattā a-sakkārena abhibhūtā,	beings conquered by not receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.
♦ “diṭṭhā mayā, bhikkhave,	I have seen
sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā,	beings conquered both by receiving offerings & by not receiving offerings–
Pariyādinna-cittā,	their minds overwhelmed–
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.	at the break-up of the body, after death, reappearing in a plane of deprivation, a bad destination, a lower realm, hell.
Etam-atthaṃ bhagavā avoca.	This-stuff the-blessed-one said,
tatthetaṃ iti vuccati —	then he said some more -

(verse)

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

KN Iti 82 deva-sadda: deva-sound

♦ 3. deva-sadda-suttaṃ (KN 4.82)
♦ 82. vuttañhetaṃ bhagavatā,	§82. This was said by the Blessed One,
vuttamarahatāti me sutaṃ --	said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, devesu deva-saddā niccharanti	“Monks, these three divine sounds sound forth among the devas
samayā samayaṃ upādāya.	on appropriate occasions.
katame tayo?	Which three?

(1. Monastic ordains, declares war on Mara)

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

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

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

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

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

(verse)

♦ “disvā vijita-saṅgāmaṃ,	Seeing (he’s) victorious (in) battle
Sammā-sam-buddha-sāvakaṃ.	(the) righteous Buddha’s disciple
♦ devatāpi namassanti,	{even the}-Deities pay-homage,
mahantaṃ vītasāradaṃ.	to this great one, thoroughly mature.
♦ “namo te puris’-ājañña,	“Homage (to) you, O {thoroughbred}-man–
yo tvaṃ duj-jayam-ajjhabhū.	you who have won the hard victory,
♦ jetvāna maccuno senaṃ,	defeating Death’s army,
vimokkhena an-āvaraṃ.	emancipation un-obstructed.
♦ “iti hetaṃ namassanti,	Thus they pay homage,
devatā patta-mānasaṃ.	(the) Deities, (to one who has) attained-(the)-heart’s [goal],
♦ tañhi tassa na passanti,	in him they don’t see, (2)
yena maccu-vasaṃ vaje”ti.	how Death’s-authority could-bring-him-under.
♦ ayampi attho vutto bhagavatā, iti me sutanti. tatiyaṃ.
	Notes
	1. The wings to awakening are the four establishings of mindfulness, the four right exertions, the four bases for power, the five faculties, the five strengths, the seven factors for awakening, and the noble eightfold path.
	2. Reading na passanti with the Sri Lankan edition. The Thai edition reads, namassanti, “they pay homage,” which makes no sense.

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

♦ 4. pañca-pubba-nimitta-suttaṃ (KN 4.83)
♦ 83. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§83. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti — mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṃ okkamati, sake devo devāsane nābhiramatīti. tamenaṃ, bhikkhave, devā ‘cavanadhammo ayaṃ devaputto’ti iti viditvā tīhi vācāhi anumodenti VAR — ‘ito, bho, sugatiṃ gaccha, sugatiṃ gantvā suladdhalābhaṃ labha, suladdhalābhaṃ labhitvā suppatiṭṭhito bhavāhī’”ti.	“Monks, when a deva is about to pass away from the company of devas, five omens appear: his garlands wither, his clothes get soiled, sweat comes out of his armpits, a dullness descends on his body, he no longer delights in his own deva-seat. The devas, knowing from this that ‘This deva-son is about to pass away,’ encourage him with three sayings: ‘Go from here, honorable sir, to a good destination. Having gone to a good destination, gain the gain that is good to gain. Having gained the gain that is good to gain, become well-established.’”
♦ evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca — “kinnu kho, bhante, devānaṃ sugatigamanasaṅkhātaṃ; kiñca, bhante, devānaṃ suladdhalābhasaṅkhātaṃ; kiṃ pana, bhante, devānaṃ suppatiṭṭhitasaṅkhātan”ti?	When this was said, a certain monk said to the Blessed One, “What, lord, is the devas’ reckoning of going to a good destination? What is their reckoning of the gain that is good to gain? What is their reckoning of becoming well-established?”
♦ “manussattaṃ kho, bhikkhu VAR, devānaṃ sugatigamanasaṅkhātaṃ; yaṃ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ paṭilabhati. idaṃ kho, bhikkhu VAR, devānaṃ suladdhalābhasaṅkhātaṃ; sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. idaṃ kho, bhikkhu VAR, devānaṃ suppatiṭṭhitasaṅkhātan”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“The human state, monks,1 is the devas’ reckoning of going to a good destination. Having become a human being, acquiring conviction in the Dhamma-&-Vinaya taught by the Tathāgata: this is the devas’ reckoning of the gain that is good to gain. When that conviction is settled within one–rooted, established, & strong, not to be destroyed by any brahman or contemplative; deva, Māra, or Brahma; or anyone else in the world: this is the devas’ reckoning of becoming well-established.”

(verse)

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

KN Iti 84 bahujanahita

♦ 5. bahujanahita-suttaṃ (KN 4.84)
♦ 84. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§84. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. katame tayo?	“Monks, these three persons, appearing in the world, appear for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine. Which three?
idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. ayaṃ, bhikkhave, paṭhamo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“There is the case where a Tathāgata appears in the world, worthy & rightly self-awakened, consummate in clear knowing & conduct, well-gone, an expert with regard to the cosmos, unsurpassed trainer of tamable people, teacher of beings human & divine, awakened, blessed. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. This is the first person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine.
♦ “puna caparaṃ, bhikkhave, tasseva satthu VAR sāvako arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. ayaṃ, bhikkhave, dutiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“Furthermore, there is the disciple of that Teacher who is a worthy one, his effluents ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. This is the second person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine.
♦ “puna caparaṃ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno. sopi VAR dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. ayaṃ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“Furthermore, there is the disciple of that Teacher is one who follows the practice for one in training,1 erudite, having entered into [good] habits & practices. He, too, teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. This is the third person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine.
ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These are the three persons who, appearing in the world, appear for the benefit of many, the happiness of many, in sympathy for the world–for the welfare, the benefit, the happiness of beings human & divine.”

(verse)

♦ “satthā hi loke paṭhamo mahesi,	The Teacher,
tassanvayo sāvako bhāvitatto.	Great Seer,
♦ athāparo pāṭipadopi sekho,	is first in the world;
bahussuto sīlavatūpapanno.	following him, the disciple
♦ “ete tayo devamanussaseṭṭhā,	with mind composed;
pabhaṅkarā dhammamudīrayantā.	and then the erudite one
♦ apāpuranti VAR amatassa dvāraṃ,	who follows the practice for one in training,
yogā pamocenti VAR hujjanaṃ te.	having entered into good         habits,
♦ “ye satthavāhena anuttarena,	practices.
sudesitaṃ maggamanukkamanti VAR .	These three, chief
♦ idheva dukkhassa karonti antaṃ,	among beings divine & human,
ye appamattā sugatassa sāsane”ti.	giving light, proclaiming the Dhamma,
♦ ayampi attho vutto bhagavatā,	throw open the door to the Deathless,
iti me sutanti. pañcamaṃ.	release many from bondage.
	Those who follow the path,
	well-taught by the Caravan Leader
	unsurpassed,
	will put an end to stress
	right here–
	those heeding the message
	of the One Well-Gone.
	Note
	1. Sekkho pāṭipado. This phrase also appear in MN 53, whose commentary treats it, not as two words, but as a compound meaning “one who follows the sekha-paṭipadā”: in other words, a person who has attained at least the first level of awakening, stream-entry, but has not yet become an Arahant.

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

♦ 6. a-subh-ānupassī-suttaṃ (KN 4.85)
♦ 85. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§85. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “asubhānupassī, bhikkhave, kāyasmiṃ viharatha;	“Remain focused, monks, on foulness in the body.
ānāpānassati ca vo ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu;	Have mindfulness of in-&-out breathing well-established to the fore within you.
sabbasaṅkhāresu aniccānupassino viharatha.	Remain focused on the inconstancy of all fabrications.
asubhānupassīnaṃ, bhikkhave, kāyasmiṃ viharataṃ	For one who remains focused on the foulness of the body,
yo subhāya dhātuyā rāgānusayo so pahīyati VAR .	the obsession with passion for the property of beauty is abandoned.
ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya	For one who has mindfulness of in-&-out breathing well-established to the fore within oneself,
ye bāhirā vitakkāsayā vighātapakkhikā, te na honti.	annoying external thoughts & inclinations don’t exist.
sabbasaṅkhāresu aniccānupassīnaṃ viharataṃ	For one who remains focused on the inconstancy of all fabrications,
yā avijjā sā pahīyati,	ignorance is abandoned,
yā vijjā sā uppajjatī”ti.	clear knowing arises.”
etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —

(verse)

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

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

♦ 7. dhamm-ānu-dhamma-paṭipanna-suttaṃ (KN 4.86)	(thanissaro trans.)
♦ 86. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§86. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “dhamm-ānudhamma-paṭipannassa bhikkhuno ayam-anudhammo hoti veyyākaraṇāya —	“Monks, with reference to a monk who practices the Dhamma in accordance with the Dhamma,
dhamm-ānu-dhamma-paṭipannoyanti	it is this way of according with the Dhamma that he should be described as practicing the Dhamma in accordance with the Dhamma.
bhāsamāno dhammaññeva bhāsati no a-dhammaṃ,	When speaking, he speaks Dhamma and not non-Dhamma.
vitakkayamāno vā dhamma-vitakkaññeva vitakketi no a-dhamma-vitakkaṃ,	When thinking, he thinks about Dhamma and not about non-Dhamma.
tadubhayaṃ vā pana abhinivejjetvā	Avoiding both these things,
upekkhako viharati sato sampajāno”ti.	he stays equanimous, mindful, alert.”
etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	(then he said some more stuff)

(verse)

♦ “dhamm-ārāmo dhamma-rato,	Dhamma his dwelling, Dhamma his delight,
dhammaṃ anu-vicintayaṃ.	a monk pondering Dhamma,
♦ dhammaṃ anus-saraṃ bhikkhu,	calling Dhamma to mind,
sad-dhammā na parihāyati.	doesn’t fall away from true-Dhamma. --1--
♦ “caraṃ vā yadi vā tiṭṭhaṃ,	Whether walking, standing,
nisinno uda vā sayaṃ.	sitting, or lying down
♦ ajjhattaṃ samayaṃ cittaṃ,	–his mind inwardly restrained–
santi-mevādhi-gacchatī”ti.	he arrives right at peace.
♦ ayampi attho vutto bhagavatā,	(this was spoken (by) the-blessed-one,)
iti me sutanti. sattamaṃ.	(thus I heard.)

Note 1. This verse = Dhp 364.

KN Iti 87 andhakaraṇa

♦ 8. andhakaraṇa-suttaṃ (KN 4.87)
♦ 87. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§87. This was said by the Blessed One, said by the Arahant, so I have heard
♦ “tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā . katame tayo? kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. vihiṃsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā.	: “Monks, there are these three kinds of unskillful thinking that produce blindness, produce lack of vision, produce lack of knowledge, lead to the cessation of discernment, side with vexation, and are not conducive to Unbinding. Which three? Thinking imbued with sensuality.… Thinking imbued with ill-will.… Thinking imbued with harmfulness produces blindness, produces lack of vision, produces lack of knowledge, leads to the cessation of discernment, sides with vexation, and is not conducive to Unbinding. These are the three kinds of unskillful thinking that produce blindness, produce lack of vision, produce lack of knowledge, lead to the cessation of discernment, side with vexation, and are not conducive to Unbinding.
♦ “tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā. katame tayo? nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. avihiṃsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“There are these three kinds of skillful thinking that produce non-blindness, produce vision, produce knowledge, foster discernment, side with non-vexation, and are conducive to Unbinding. Which three? Thinking imbued with renunciation.… Thinking imbued with non-ill-will.… Thinking imbued with harmlessness produces non-blindness, produces vision, produces knowledge, fosters discernment, sides with non-vexation, and is conducive to Unbinding. These are the three kinds of skillful thinking that produce non-blindness, produce vision, produce knowledge, foster discernment, side with non-vexation, and are conducive to Unbinding.”

(verse)

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

KN Iti 88 antarāmala

♦ 9. antarāmala-suttaṃ (KN 4.88)
♦ 88. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§88. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. katame tayo? lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three inside stains, inside enemies, inside foes, inside murderers, inside adversaries. Which three? Greed is an inside stain, inside enemy, inside foe, inside murderer, inside adversary. Aversion is an inside stain.… Delusion is an inside stain, inside enemy, inside foe, inside murderer, inside adversary. These are the three inside stains, inside enemies, inside foes, inside murderers, inside adversaries.”

(verse)

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

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

♦ 10. devadatta-suttaṃ (KN 4.89) n
♦ 89. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§89. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. katamehi tīhi? pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. sati kho pana uttarikaraṇīye VAR oramattakena visesādhigamena VAR antarā vosānaṃ āpādi. imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, conquered by three forms of false Dhamma–his mind overwhelmed–Devadatta1 is incurably doomed to deprivation, to hell, for an eon. Which three? Conquered by evil desires–his mind overwhelmed–Devadatta is incurably doomed to deprivation, to hell, for the duration of an eon. Conquered by friendship with evil people–his mind overwhelmed–Devadatta is incurably doomed to deprivation, to hell, for the duration of an eon. And, there being something further to be done, he nevertheless stopped halfway with a lower modicum of distinctive attainment. Conquered by these three forms of false Dhamma–his mind overwhelmed–Devadatta is incurably doomed to deprivation, to hell, for an eon.”

(verse)

♦ “mā jātu koci lokasmiṃ,	May no one in the world
pāpiccho udapajjatha.	ever be reborn
♦ tadamināpi jānātha,	with evil desire.
pāpicchānaṃ yathā gati.	Know that
♦ “paṇḍitoti samaññāto,	through that
bhāvitattoti sammato.	evil desire,
♦ jalaṃva yasasā aṭṭhā,	his destination’s that
devadattoti vissuto VAR .	of all who have evil desires.
♦ “so pamāṇamanuciṇṇo VAR,	I’ve heard how Devadatta,
āsajja naṃ tathāgataṃ.	–regarded as wise, composed,
♦ avīcinirayaṃ patto,	incandescent with honor–
catudvāraṃ bhayānakaṃ.	in the thrall of heedlessness
♦ “aduṭṭhassa hi yo dubbhe,	assaulted the Tathāgata
pāpakammaṃ akubbato.	and fell to the four-gated, fearful place:
♦ tameva pāpaṃ phusati VAR,	Avīci, unmitigated hell.
duṭṭhacittaṃ anādaraṃ.	Whoever plots against
♦ “samuddaṃ visakumbhena,	one free of corruption
yo maññeyya padūsituṃ.	who’s done no evil deed:
♦ na so tena padūseyya,	that evil touches him himself,
bhesmā hi udadhi mahā.	corrupted in mind,
♦ “evameva VAR tathāgataṃ,	disrespectful.
yo vādena vihiṃsati.	Whoever might think
♦ sammaggataṃ VAR santacittaṃ,	of polluting the ocean
vādo tamhi na rūhati.	with a pot of poison,
♦ “tādisaṃ mittaṃ kubbetha,	couldn’t succeed,
tañca seveyya paṇḍito.	for the mass of water is great.
♦ yassa maggānugo bhikkhu,	So it is
khayaṃ dukkhassa pāpuṇe”ti.	when anyone attacks with abuse
♦ ayampi attho vutto bhagavatā,	the Tathāgata
iti me sutanti. dasamaṃ.	–rightly-gone,
	of peaceful mind–
	for abuse doesn’t grow on him.
	A wise person should make friends,
	should associate,
	with a person like him–
	whose path a monk can pursue
	and reach the ending
	of suffering & stress.
	Note
	1. Devadatta, one of the Buddha’s cousins, plotted to take over the Saṅgha, and ended up causing a schism. His story is told in Cv VII. See also §18. His “lower modicum of distinctive attainment“ was his mastery of psychic powers.

---

♦ catuttho vaggo niṭṭhito.
♦ tassuddānaṃ —
♦ vitakkāsakkārasadda, cavanaloke asubhaṃ.
♦ dhammāndhakāramalaṃ, devadattena te dasāti.

---

♦ 5. pañcamavaggo

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

♦ 1. aggap-pasāda-suttaṃ (KN 4.90) n
♦ 90. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§90. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tayome, bhikkhave, aggappasādā. katame tayo?	“Monks, there are these three supreme objects of confidence. Which three?
yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā VAR vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho . ye, bhikkhave, buddhe pasannā, agge te pasannā. agge kho pana pasannānaṃ aggo vipāko hoti.	“Among whatever beings there may be–footless, two-footed, four-footed, many footed; with form or formless; percipient, non-percipient, neither percipient nor non-percipient–the Tathāgata, worthy & rightly self-awakened, is considered supreme. Those who have confidence in the Awakened One have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
(in thai, not in cst4)	“Among whatever dhammas there may be, fabricated or unfabricated, dispassion–the subduing of intoxication, the elimination of thirst, the uprooting of attachment, the breaking of the round, the destruction of craving, dispassion, cessation, the realization of Unbinding–is considered supreme. Those who have confidence in the dhamma of dispassion have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
♦ “yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṃ. ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. agge kho pana pasannānaṃ aggo vipāko hoti.	“Among whatever fabricated qualities there may be, the noble eightfold path–right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration–is considered supreme. Those who have confidence in the dhamma of the noble path have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
♦ “yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. ye, bhikkhave, saṅghe pasannā, agge te pasannā.	“Among whatever communities or groups there may be, the Saṅgha of the Tathāgata’s disciples is considered supreme–i.e., the four [groups of noble disciples] when taken as pairs, the eight when taken as persons.1 Those who have confidence in the Saṅgha have confidence in what is supreme; and for those with confidence in the supreme, supreme will be the result.
agge kho pana pasannānaṃ aggo vipāko hoti. ime kho, bhikkhave, tayo aggappasādā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“These, monks, are the three supreme objects of confidence.”

(verse)

♦ “aggato ve pasannānaṃ,	With
aggaṃ dhammaṃ vijānataṃ.	confidence,
♦ agge buddhe pasannānaṃ,	realizing the supreme Dhamma
dakkhiṇeyye anuttare.	to be supreme;
♦ “agge dhamme pasannānaṃ,	confidence in the supreme Buddha,
virāgūpasame sukhe.	unsurpassed
♦ agge saṅghe pasannānaṃ,	in deserving offerings;
puññakkhette anuttare.	confidence in the supreme Dhamma,
♦ “aggasmiṃ dānaṃ dadataṃ,	the bliss of stilling, dispassion;
aggaṃ puññaṃ pavaḍḍhati.	confidence in the supreme Saṅgha,
♦ aggaṃ āyu ca vaṇṇo ca,	unsurpassed
yaso kitti sukhaṃ balaṃ.	as a field of merit;
♦ “aggassa dātā medhāvī,	having given gifts to the supreme,
aggadhammasamāhito.	one develops supreme merit,
♦ devabhūto manusso vā,	supreme long life & beauty,
aggappatto pamodatī”ti.	status, honor,
♦ ayampi attho vutto bhagavatā,	bliss, & strength.
iti me sutanti. paṭhamaṃ.	Having given to the supreme,
	the wise person, centered
	in supreme Dhamma,
	whether becoming a divine or human being,
	rejoices,
	having attained the supreme.
	Note
	1. The four groups of noble disciples when taken as pairs are those who have attained (1) the path to stream-entry and the fruition of stream-entry; (2) the path to once-returning and the fruition of once-returning; (3) the path to non-returning and the fruition of non-returning; and (4) the path to Arahantship and the fruition of Arahantship. Taking each attainment singly gives eight “individuals.”
	This itivuttaka is almost identical with AN 4:34.
	See also: AN 4:52; AN 7:56; AN 10:92; Dhp 188—192

KN Iti 91 jīvika

♦ 2. jīvika-suttaṃ (KN 4.91)
♦ 91. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§91. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. abhisāpoyaṃ VAR, bhikkhave, lokasmiṃ — ‘piṇḍolo vicarasi pattapāṇī’ti. tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto so ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati na araññe: tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, this is a lowly means of livelihood, alms gathering. It’s a form of abuse in the world [to say], ‘You go around as an alms gatherer with a bowl in your hand!’ Yet reasonable young men of good families have taken it up for a compelling reason. They have not been forced into it by kings or robbers, nor through debt, through fear, nor through the loss of their livelihood, but through the thought: ‘We are beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!’ But this young man of good family, having gone forth in this way, may be greedy for sensual pleasures, strong in his passions, malevolent in mind, corrupt in his resolves, his mindfulness muddled, unalert, uncentered, his mind scattered, & his faculties uncontrolled. Just as a firebrand from a funeral pyre–burning at both ends, covered with excrement in the middle–is used as fuel neither in a village nor in the wilderness: I tell you that this is a simile for this person. He has missed out on the householder’s enjoyments and does not fulfill the purpose of the contemplative life.”

(verse)

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

KN Iti 92 saṅghāṭikaṇṇa

♦ 3. saṅghāṭikaṇṇa-suttaṃ (KN 4.92)
♦ 92. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§92. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo; atha kho so ārakāva mayhaṃ, ahañca tassa. taṃ kissa hetu? dhammañhi so, bhikkhave, bhikkhu na passati. dhammaṃ apassanto na maṃ passati VAR .	“Monks, even if a monk, taking hold of my outer robe, were to follow right behind me, placing his feet in my footsteps, yet if he were to be greedy for sensual pleasures, strong in his passions, malevolent in mind, corrupt in his resolves, his mindfulness muddled, unalert, uncentered, his mind scattered, & his faculties uncontrolled, then he would be far from me, and I from him. Why is that? Because he does not see the Dhamma. Not seeing the Dhamma, he does not see me.
♦ “yojanasate cepi so, bhikkhave, bhikkhu vihareyya. so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo; atha kho so santikeva mayhaṃ, ahañca tassa. taṃ kissa hetu? dhammaṃ hi so, bhikkhave, bhikkhu passati; dhammaṃ passanto maṃ passatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“But even if a monk were to live one hundred leagues away, yet if he were to have no greed for sensual objects, were not strong in his passions, not malevolent in mind, uncorrupt in his resolves, his mindfulness established, alert, centered, his mind at singleness, & his faculties well-restrained, then he would be near to me, and I to him. Why is that? Because he sees the Dhamma. Seeing the Dhamma, he sees me.”

(verse)

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

KN Iti 93 aggi: burning

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

(verse)

♦ “rāg-aggi dahati macce,	The fire of passion burns in a mortal
ratte kāmesu mucchite.	delighting in, smitten with sensual desires;
♦ dos-aggi pana byāpanne,	the fire of aversion,
nare pāṇātipātino.	in a malevolent person taking life;
♦ “moh-aggi pana sam-mūḷhe,	the fire of delusion, in a be-wildered person
ariya-dhamme a-kovide.	(regarding the) noble teaching, (is) un-clever.
♦ ete aggī a-jānantā,	these fires, Not-understanding (them),
sakkāy-ābhiratā pajā.	Self-identity; -delighting (in that are) people.
♦ “te vaḍḍhayanti nirayaṃ,	they swell the ranks of hell,
tiracchānañca yoniyo.	{the wombs of} common animals,
♦ asuraṃ pettivisayaṃ,	demons, the realm of the hungry ghosts.
a-muttā māra-bandhanā.	(those) un-released (from) Māra’s-shackles,

(1. Remove rāga with constant asubha)

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

(2. Remove dosa with metta)

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

(3. Remove moha with pañña)

♦ moh-aggiṃ pana paññāya,	and the fire of delusion, with the discernment
yāyaṃ nibbedha-gāminī.	leading to penetration.
♦ “te nibbāpetvā nipakā,	They, having put out [the 3 fires], masterful,
Rattin-divam-atanditā.	Night-and-day-, -tirelessly, ,
♦ asesaṃ pari-nibbanti,	without-remainder, (they’ve realized) nirvana,
asesaṃ dukkham-accaguṃ.	Without-remainder, suffering- comprehended,
♦ “ariyad-dasā vedaguno,	noble vision, with an attainer-of-wisdom’s
samma-daññāya paṇḍitā.	right gnosis, the wise,
♦ jātik-khayam-abhiññāya,	birth-destroyed, directly-knowing
n-āgacchanti punab-bhavan”ti.	don’t-come (to) further-becoming.
♦ ayampi attho vutto bhagavatā,	this-also (was the) meaning (of the) saying (by the) blessed-one,
iti me sutanti.	so I heard.
catutthaṃ.	(end of sutta)
	See also: SN 35:28; Ud 3:10

KN Iti 94 upaparikkha

♦ 5. upaparikkha-suttaṃ (KN 4.94)
♦ 94. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§94. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tathā tathā, bhikkhave, bhikkhu	“Monks, a monk
upaparikkheyya yathā yathāssa VAR upaparikkhato	Should-equanimously-observe in a way such that when he equanimously-observes,
bahiddhā cassa viññāṇaṃ a-vikkhittaṃ a-visaṭaṃ	externally his consciousness (is) not-scattered (and) not-diffused,
ajjhattaṃ a-saṇṭhitaṃ	internally (is) not-stuck,
an-upādāya na paritasseyya.	(through) not-clinging (he is) not agitated.
bahiddhā, bhikkhave,	Externally, monks,
viññāṇe a-vikkhitte a-visaṭe sati	(if his) consciousness (is) not-scattered (and) not-diffused,
ajjhattaṃ a-saṇṭhite	internally (is) not-stuck,
An-upādāya a-paritassato	(and if through) not-clinging (he is) not agitated,
āyatiṃ jāti-jarā-maraṇa-dukkha-	(then) future birth, aging, death, pain-&-suffering-
-samudaya-sam-bhavo	– (the) origination (of that) coming-into-being -
na hotī”ti.	(that’s) not going to happen.” (f1)
etamatthaṃ bhagavā avoca.	this much the blessed-one said,
tatthetaṃ iti vuccati —	then he said some more -

(verse)

♦ “satta-saṅgap-pahīnassa,	seven attachments abandoned,
Nettic-chinnassa bhikkhuno.	(the) guide – cut-down (by a) monk (f2.)
♦ vik-khīṇo jāti-saṃsāro,	Utterly-destroyed (is) rebirth-(in)-samsara,
N-atthi tassa puna-b-bhavo”ti.	Not-any-more (for) him, (is there) repeated-coming-into-being.
♦ ayampi attho vutto bhagavatā,	this was the saying of the blessed-one,
iti me sutanti.	thus I heard.
pañcamaṃ.	(end of) fifth (sutta in this chapter).

Notes form B.Thanissaro

f1. In MN 138, Ven. MahāKaccāyana offers the following explanation of this cryptic statement: “And how is consciousness said not to be externally scattered & diffused? There is the case where, having seen a form with the eye, consciousness does not follow the drift of the theme of the form, is not tied to… chained to… fettered, or joined to the attraction of the theme of the form. Consciousness is said not to be externally scattered & diffused. [Similarly with the other senses.] … “And how is the mind said not to be internally positioned? There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. His consciousness does not follow the drift of the rapture & pleasure born of seclusion, is not tied to… chained to… fettered, or joined to the attraction of the rapture & pleasure born of seclusion. [Similarly with the second, third, and fourth jhānas.] The mind is said not to be internally positioned.” “And how is non-agitation caused by lack of clinging/sustenance? There is the case where an instructed disciple of the noble ones–who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma–doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. His form changes & is unstable, but his consciousness doesn’t–because of the change & instability of form–alter in accordance with the change in form. His mind is not consumed with any agitation born from an alteration in accordance with the change in form or coming from the co-arising of [unskillful mental] qualities. And because his awareness is not consumed, he feels neither fearful, threatened, nor solicitous. [Similarly with the aggregates of feeling, perception, fabrications, and consciousness.] “This, friends, is how non-agitation is caused by lack of clinging/sustenance.” f2. The “seven attachments” are passion, aversion, delusion, views, conceit, defilement, & misconduct. The “guide” is craving, which leads to becoming.

KN Iti 95

♦ 6. kāmūpapatti-suttaṃ (KN 4.95)
♦ 95. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§95. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tisso imā, bhikkhave, kāmūpapattiyo VAR . katamā tisso? paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino — imā kho, bhikkhave, tisso kāmūpapattiyo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Monks, there are these three ways of obtaining sensual pleasures. Which three? Those whose sensual pleasures are already provided, those who delight in creating, those with control over what is created by others.1 These are the three ways of obtaining sensual pleasures.”

(verse)

♦ “paccupaṭṭhitakāmā ca,	Devas whose pleasures are already provided,
ye devā vasavattino.	those with control,
♦ nimmānaratino devā,	those who delight in creation,
ye caññe kāmabhogino.	and any others enjoying sensual pleasures
♦ itthabhāvaññathābhāvaṃ,	in this state here
saṃsāraṃ nātivattare.	or anywhere else,
♦ “etamādīnavaṃ ñatvā,	don’t go beyond
kāmabhogesu paṇḍito.	the wandering-on.
♦ sabbe pariccaje kāme,	Knowing this drawback
ye dibbā ye ca mānusā.	in sensual pleasures, the wise
♦ “piyarūpasātagadhitaṃ,	should abandon all sensual desires,
chetvā sotaṃ duraccayaṃ.	whether human
♦ asesaṃ parinibbanti,	or divine.
asesaṃ dukkhamaccaguṃ.	Having cut the flow of greed
♦ “ariyaddasā vedaguno,	for lovely, alluring forms
sammadaññāya paṇḍitā.	so hard to transcend,
♦ jātikkhayamabhiññāya,	having,         without remainder,
nāgacchanti punabbhavan”ti.	comprehended stress,
	they are,      without remainder,
♦ ayampi attho vutto bhagavatā, iti me sutanti. chaṭṭhaṃ.	totally unbound.
	They, the wise, with an attainer-of-wisdom’s
	noble vision,
	right gnosis,
	directly knowing the ending of birth,
	come to no further becoming.
	Note
	1. As the verse makes clear, these three categories denote three levels of devas in the heavens of sensual pleasure. “Those in control” are at the highest of these levels.
	See also: SN 55:54; Dhp 186—187

KN Iti 96 kāma-yoga: sensuality-yoke

♦ 7. kāma-yoga-suttaṃ (KN 4.96)
♦ 96. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§96. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā VAR itthattaṃ. kāmayogavisaṃyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṃ. kāmayogavisaṃyutto, bhikkhave, bhavayogavisaṃyutto arahā hoti, khīṇāsavo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“Tied by the yoke of sensuality & the yoke of becoming, monks, one is a returner, returning to this state. Untied from the yoke of sensuality but tied by the yoke of becoming, one is a non-returner, not returning to this state. Untied from [both] the yoke of sensuality & from the yoke of becoming, one is an Arahant whose effluents are ended.”

(verse)

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

KN Iti 97 kalyāṇa-sīla: admirable-virtue

♦ kalyāṇa-sīla-suttaṃ (KN 4.97)
♦ 97. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§97. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati --	“Monks, a monk who has admirable virtue, admirable qualities, & admirable discernment is called, in this Dhamma-&-Vinaya, one who is complete, fulfilled, a superlative person.
♦ “kathañca, bhikkhave, bhikkhu kalyāṇasīlo hoti? idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. evaṃ kho, bhikkhave, bhikkhu kalyāṇasīlo hoti. iti kalyāṇasīlo.	“And how is a monk a person with admirable virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In this way a monk is a person with admirable virtue. Thus he is of admirable virtue.
♦ “kalyāṇadhammo ca kathaṃ hoti? idha, bhikkhave, bhikkhu sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati. evaṃ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. iti kalyāṇasīlo, kalyāṇadhammo.	“And how is a monk a person with admirable qualities? There is the case where a monk lives devoted to developing the seven [sets of] qualities that are wings to awakening.1 In this way a monk is a person with admirable qualities. Thus he is of admirable virtue & admirable qualities.
♦ “kalyāṇapañño ca kathaṃ hoti ? idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. evaṃ kho, bhikkhave, bhikkhu kalyāṇapañño hoti.	“And how is a monk a person with admirable discernment? There is the case where a monk–with the ending of effluents–remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing it for himself right in the here-&-now. In this way a monk is a person with admirable discernment.
♦ “iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	Thus he is of admirable virtue, admirable qualities, admirable discernment. In this Dhamma-&-Vinaya he is called one who is complete, fulfilled, a superlative person.”

(verse)

♦ “yassa kāyena vācāya,	Devoid of wrong-doing
manasā natthi dukkaṭaṃ.	in thought, word, or deed,
♦ taṃ ve kalyāṇasīloti,	he’s called a person of admirable virtue:
āhu bhikkhuṃ hirīmanaṃ VAR .	the monk conscientious.
♦ “yassa dhammā subhāvitā,	Well-developed in the qualities
satta VAR sambodhigāmino.	that go to the attainment of self-awakening,
♦ taṃ ve kalyāṇadhammoti,	he’s called a person of admirable qualities:
āhu bhikkhuṃ anussadaṃ.	the monk unassuming.
♦ “yo dukkhassa pajānāti,	Discerning right here for himself,
idheva khayamattano.	in himself,
♦ taṃ ve kalyāṇapaññoti,	the ending of stress
āhu bhikkhuṃ anāsavaṃ.	he’s called a person of admirable discernment:
♦ “tehi dhammehi sampannaṃ,	the monk with no effluent.
anīghaṃ chinnasaṃsayaṃ.	Consummate in
♦ asitaṃ sabbalokassa,	these things,
āhu sabbapahāyinan”ti.	untroubled, with doubt cut away,
♦ ayampi attho vutto bhagavatā,	unattached in all the world,
iti me sutanti. aṭṭhamaṃ.	he’s said to have abandoned
	the All.
	Note
	1. See the note to §82.

KN Iti 98 dāna

♦ 9. dāna-suttaṃ (KN 4.98) n
♦ 98. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§98. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “dvemāni, bhikkhave, dānāni — āmisadānañca dhammadānañca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ — dhammadānaṃ.	“Monks, there are these two kinds of gifts: a gift of material things & a gift of the Dhamma. Of these two kinds of gifts, this is supreme: a gift of the Dhamma.
♦ “dveme, bhikkhave, saṃvibhāgā — āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ — dhammasaṃvibhāgo.	There are these two kinds of sharing: sharing of material things & sharing of the Dhamma. Of these two kinds of sharing, this is supreme: sharing of the Dhamma.
♦ “dveme, bhikkhave, anuggahā — āmisānuggaho ca dhammānuggaho ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ — dhammānuggaho”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	There are these two kinds of assistance: assistance with material things & assistance with the Dhamma. Of these two kinds of assistance, this is supreme: assistance with the Dhamma.”

(verse)

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

KN Iti 99 te-vijja: three-knowledges

♦ 10. te-vijja-suttaṃ (KN 4.99) n
♦ 99. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ —	§99. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “dhammenāhaṃ, bhikkhave, tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena.	“It’s with reference to Dhamma, monks, that I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting. And how is it with reference to Dhamma that I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting?
♦ “kathañcāhaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena? idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ — ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe — ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. so tato cuto amutra udapādiṃ. tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. so tato cuto idhūpapanno’ti . iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	“There is the case where a monk recollects his manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my sensitivity to pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my sensitivity to pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details.
ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This is the first knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute.
♦ “puna caparaṃ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti — ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	“Then again, the monk sees–by means of the divine eye, purified & surpassing the human–beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their actions: ‘These beings–who were endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views–at the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings–who were endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views–at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus–by means of the divine eye, purified & surpassing the human–he sees beings passing away & re-appearing, and discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their actions.
ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This is the second knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute.
♦ “puna caparaṃ, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	“Then again, the monk–with the ending of effluents–remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing it for himself right in the here-&-now.
ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This is the third knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute.
evaṃ kho ahaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattenā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	“It’s in this way that, with reference to Dhamma, I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting.”

(verse)

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

Note 1. In the brahmanical religion, a “three-knowledge man” was one who had memorized the three Vedas. This verse takes the brahmanical term and gives it a new, Buddhist meaning. See also: MN 4; Thig 5:11; Thig 5:12; Thig 12; Thig 13:2

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♦ pañcamo vaggo niṭṭhito.
♦ tassuddānaṃ —
♦ pasāda jīvita saṅghāṭi, aggi upaparikkhayā.
♦ upapatti VAR kāma kalyāṇaṃ, dānaṃ dhammena te dasāti.
♦ tikanipāto niṭṭhito.

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