Khuddaka Nikaya - Itivuttaka III
Iti 50-99
The Group of Threes
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Iti 44-98 (page)
Iti 3.1-III.50 (vagga.sutta)
Source: Transcribed from a file provided by the translator.
Copyright © 2001 Thanissaro Bhikkhu.
Access to Insight edition © 2001
For free distribution. This work may be republished, reformatted,
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§ 50. {Iti 3.1; Iti 44}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
Greed, aversion, delusion destroy
the self-same person of evil mind
from whom they are born,
like the fruiting
of the bamboo.
§ 51. {Iti 3.2; Iti 45}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
Comprehending the property of form,
not taking a stance in the formless,
those released in cessation
are people who've left death behind.
Having touched with his body
the deathless
property free
from acquisitions,
having realized the relinquishing
of acquisitions,
fermentation-free,
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 jhana (see Glossary). The property of
formlessness corresponds to the formless experiences based on the fourth level
of jhana: 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.
§ 52. {Iti 3.3; Iti 46}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three feelings. Which three? A feeling of pleasure, a feeling of pain,
a feeling of neither pleasure nor pain. These are the three feelings."
Centered,
mindful,
alert,
the Awakened One's
disciple
discerns feelings,
how feelings come into play,
where they cease,
& the path to their ending.
With the ending of feelings, a monk
free of want
is totally unbound.
§ 53. {Iti 3.4; Iti 47}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
Whoever sees
pleasure as stress,
sees pain as an arrow,
sees peaceful neither-pleasure-nor-pain
as inconstant:
he is a monk
who's seen rightly.
From that he is there set free.
A master of direct knowing,
at peace,
he is a sage
gone beyond bonds.
§ 54. {Iti 3.5; Iti 48}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
Centered,
mindful,
alert,
the Awakened One's
disciple
discerns searches,
how searches come into play,
where they cease,
& the path to their ending.
With the ending of searches, a monk
free of want
is totally unbound.
§ 55. {Iti 3.6; Iti 48}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
Sensual search, becoming-search,
together with the holy-life search —
i.e., grasping at truth
based on an accumulation
of viewpoints:
through the relinquishing of searches
& the abolishing of viewpoints
of one dispassionate to
all passion,
and released in the ending
of craving,
through the ending of searches, the monk
is devoid of perplexity &
desire.
§ 56. {Iti 3.7; Iti 49}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three fermentations. Which three? The fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. These are the three
fermentations."
Centered,
mindful,
alert,
the Awakened One's disciple
discerns fermentations,
how fermentations come into play,
where they cease,
& the path to their ending.
With the ending of fermentations, a monk
free of want
is totally unbound.
§ 57. {Iti 3.8; Iti 49}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three fermentations. Which three? The fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. These are the three
fermentations."
His fermentation of sensuality
ended,
his ignorance
washed away,
his fermentation of becoming
exhausted:
one totally released, acquisition-free,
bears his last body,
having conquered Mara
along with his mount.
§ 58. {Iti 3.9; Iti 50}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three cravings. Which three? Craving for sensuality, craving for
becoming, craving for non-becoming. These are the three cravings."
Bound with the bondage of craving,
their minds smitten
with becoming & non-,
they are bound with the bondage of Mara —
people with no safety from bondage,
beings going through the wandering-on,
headed for birth & death.
While those who've abandoned craving,
free from the craving for becoming & non-,
reaching the ending of fermentations,
though in the world,
have gone beyond.
§ 59. {Iti 3.10; Iti 50}
This was said by the Blessed One, said by the Arahant, so I have heard: "Endowed
with three qualities a monk has passed beyond Mara'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 Mara's
domain and shines like the sun."
Virtue, concentration, discernment:
one in whom these are well-developed,
passing beyond Mara's domain,
shines, shines
like the sun.
§ 60. {Iti 3.11; Iti 51}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three grounds for meritorious activity. Which three? The ground for
meritorious activity made of giving, 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."
Train in acts of merit
that bring long-lasting bliss —
develop giving,
a life in tune,
a mind of good-will.
Developing these
three things
that bring about bliss,
the wise reappear
in a world of bliss
unalloyed.
§ 61. {Iti 3.12; Iti 52}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three eyes. Which three? The eye of flesh, the divine eye
[clairvoyance], & the eye of discernment. These are the three eyes."
The eye of flesh,
the eye divine,
the eye of discernment
unsurpassed:
these three eyes were taught
by the Superlative Person.
The arising of the eye of flesh
is the path to the eye divine.
When knowledge arises,
the eye of discernment unsurpassed:
whoever gains this eye
is — from all suffering & stress —
set free.
§ 62. {Iti 3.13; Iti 52}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
For a learner in training
along the straight path:
first, the knowledge of ending;
then, immediately,
gnosis;
then, from the ending
of the fetter — becoming —
there's the knowledge,
the gnosis of one released
who is Such:2
One consummate in these faculties,
peaceful,
enjoying the peaceful state,
bears his last body,
having conquered Mara
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.
2. Such (tadi): see the note to §44.
§ 63. {Iti 3.14; Iti 53}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three times. Which three? Past time, future time, & present time.
These are the three times."
Perceiving in terms of signs, beings
take a stand on signs.
Not fully comprehending signs, they
come into the bonds
of death.
But fully comprehending signs, one
doesn't construe a signifier.
Touching liberation with the heart,
the state of peace unsurpassed,
consummate in terms of signs,
peaceful,
enjoying the peaceful state,
judicious,
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.
§ 64. {Iti 3.15; Iti 54}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three kinds of misconduct. Which three? Bodily misconduct, verbal
misconduct, mental misconduct.1 These are the three kinds of misconduct."
Having engaged
in bodily misconduct,
verbal misconduct,
misconduct of mind,
or whatever else is flawed,
not having done what is skillful,
having done much that is not,
at the break-up of the body,
the undiscerning one reappears in
hell.
Note
1. See the note to §30.
§ 65. {Iti 3.16; Iti 55}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
Having abandoned
bodily misconduct,
verbal misconduct,
misconduct of mind,
& whatever else is flawed,
not having done what's not skillful,
having done much that is,
at the break-up of the body,
the discerning one reappears
in heaven.
§ 66. {Iti 3.17; Iti 55}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three kinds of cleanliness. Which three? Bodily cleanliness, verbal
cleanliness, mental cleanliness. These are the three kinds of cleanliness."
Clean in body,
clean in speech,
clean in awareness
— fermentation-free —
one who is clean,
consummate in cleanliness,
is said to have abandoned
the All.
§ 67. {Iti 3.18; Iti 56}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three forms of sagacity. Which three? Bodily sagacity, verbal
sagacity, & mental sagacity. These are the three forms of sagacity."
A sage in body, a sage in speech,
a sage in mind, fermentation-free:
a sage consummate in sagacity
is said to be bathed of evil.
§ 68. {Iti 3.19; Iti 56}
This was said by the Blessed One, said by the Arahant, so I have heard: "Anyone
whose passion is unabandoned, whose aversion is unabandoned, whose delusion is
unabandoned is said to have gone over to Mara's camp, has come under Mara'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 Mara's camp, has thrown off Mara's power. With
that person, the Evil One cannot do as he likes."
One whose passion, aversion, & ignorance
are washed away,
is said to be
composed in mind,
Brahma-become,
awakened, Tathagata,
one for whom fear & hostility
are past,
one who's abandoned
the All.
§ 69. {Iti 3.20; Iti 57}
This was said by the Blessed One, said by the Arahant, so I have heard: "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 monsters & 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 monsters &
demons. Having crossed over, having reached the far shore, he/she stands on high
ground, a brahman."
One whose passion, aversion, & ignorance
are washed away,
has crossed over this ocean
with its sharks,
demons,
dangerous waves,
so hard to cross.
Free from acquisitions
— bonds surmounted,
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.
§ 70. {Iti 3.21; Iti 58}
This was said by the Blessed One, said by the Arahant, so I have heard: "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. It is not from having heard this from other priests & contemplatives
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 the plane of deprivation, the bad
destination, the lower realms, in hell. 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
the plane of deprivation, the bad destination, the lower realms, in hell."
With mind wrongly directed,
speaking wrong speech,
doing wrong deeds with the body:
a person here
of little learning,
a doer of evil
here in this life so short,
at the break-up of the body,
undiscerning,
reappears in hell.
§ 71. {Iti 3.22; Iti 59}
This was said by the Blessed One, said by the Arahant, so I have heard: "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 the good destination, the heavenly world.
It is not from having heard this from other priests & contemplatives 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 the good destination, the heavenly
world. 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 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 the good destination,
the heavenly world. "
With mind rightly directed,
speaking right speech,
doing right deeds with the body:
a person here
of much learning,
a doer of merit
here in this life so short,
at the break-up of the body,
discerning,
reappears in heaven.
§ 72. {Iti 3.23; Iti 61}
[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three properties for escape. Which three? This is the escape from
sensuality: renunciation.1 This is the escape from form: formlessness. And as
for whatever has come into being, is fabricated & dependently co-arisen, the
escape from that is cessation. These are the three properties for escape."
Knowing the escape from sensuality,
& the overcoming of forms
— ardent
always —
touching the stilling
of all fabrications:
he is a monk
who's seen rightly.
From that he is there set free.
A master of direct knowing,
at peace,
he is a sage
gone beyond bonds.
Note
1. Renunciation here means the first level of jhana, which is attained when one
is secluded from sensual passion and unskillful mental qualities. On
formlessness and cessation, see the note to §51.
§ 73. {Iti 3.24; Iti 62}
This was said by the Blessed One, said by the Arahant, so I have heard:
"Formless phenomena are more peaceful than forms; cessation, more peaceful than
formless phenomena."
Those beings headed to forms,
and those standing in the formless,
with no knowledge of cessation,
return to further becoming.
But, comprehending form,
not taking a stance in formless things,
those released in cessation
are people who've left death behind.
Having touched with his body
the deathless property free
from acquisitions,
having realized relinquishing
of acquisitions,
fermentation-free,
the Rightly Self-awakened One
teaches the state
with no sorrow,
no dust.
§ 74. {Iti 3.25; Iti 62}
This was said by the Blessed One, said by the Arahant, so I have heard: "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.
"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 Sangha 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 Sangha 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.
"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 Sangha 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 Sangha 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.
"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 Sangha 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 Sangha 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."
The wise hope for a child
of heightened or similar birth,
not for one
of lowered birth,
a disgrace to the family.
These children in the world,
lay followers,
consummate in virtue, conviction;
generous, free from stinginess,
shine forth in any gathering
like the moon
when freed from a cloud.
§ 75. {Iti 3.26; Iti 64}
[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "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.
"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 any priests or contemplatives, to any of the
miserable, the homeless, or beggars. This is how a person is like a cloud
without rain.
"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 priests & contemplatives, to some of the miserable,
the homeless, & beggars, and not to others. This is how a person one who rains
locally.
"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 priests & contemplatives, to all of the miserable,
the homeless, & beggars. This is how a person one who rains everywhere.
"These are the three types of persons who can be found existing in the world."
Not to contemplatives,
to priests,
to the miserable,
nor to the homeless
does he share what he's gained:
food,
drinks,
nourishment.
He, that lowest of people,
is called a cloud with no rain.
To some he gives,
to others he doesn't:
the intelligent call him
one who rains locally.
A person responsive to requests,
sympathetic to all beings,
delighting in distributing alms:
"Give to them!
Give!"
he says.
As a cloud — resounding, thundering — rains,
filling with water, drenching
the plateaus & gullies:
a person like this
is like that.
Having rightly amassed
wealth attained through initiative,
he satisfies fully with food & drink
those fallen into
the homeless state.
§ 76. {Iti 3.27; Iti 67}
This was said by the Blessed One, said by the Arahant, so I have heard:
"Aspiring to these three forms of bliss, 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, in heaven,' a wise person should guard his virtue. Aspiring
to these three forms of bliss, a wise person should guard his virtue."
Intelligent,
you should guard your virtue,
aspiring to three forms of bliss:
praise;
the obtaining of wealth;
and, after death, rejoicing
in heaven.
Even if you do no evil
but seek out one who does,
you're suspected of evil.
Your bad reputation
grows.
The sort of person you make a friend,
the sort you seek out,
that's the sort you yourself become —
for your living together is of
that sort.
The one associated with,
the one who associates,
the one who's touched,
the one who touches another
— like an arrow smeared with poison —
contaminates the quiver.
So, fearing contamination, the enlightened
should not be comrades
with evil people.
A man who wraps rotting fish
in a blade of kusa grass
makes the grass smelly:
so it is
if you seek out fools.
But a man who wraps powdered incense
in the leaf of a tree
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.
§ 77. {Iti 3.28; Iti 69}
This was said by the Blessed One, said by the Arahant, so I have heard: "This
body falls apart; consciousness is subject to fading; all acquisitions are
inconstant, stressful, subject to change."
Knowing the body as falling apart,
& consciousness as dissolving away,
seeing the danger in acquisitions,
you've gone beyond
birth & death.
Having reached the foremost peace,
you bide your time,
composed.
§ 78. {Iti 3.29; Iti 70}
This was said by the Blessed One, said by the Arahant, so I have heard: "It is
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. In the past, it was in accordance with
their properties that beings came together & associated with one another... In
the future, it will be in accordance with their properties that beings will come
together & associate with one another... And now at present, it is 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."
The underbrush born
of association
is cut away
by non-association.
Just as one riding
a small wooden plank
would sink
in the great sea,
so does even one of right living
sink,
associating with the lazy.
So avoid the lazy,
those with low persistence.
Live with the noble ones —
secluded, resolute, absorbed in jhana,
their persistence constantly aroused
: the wise.
§ 79. {Iti 3.30; Iti 71}
This was said by the Blessed One, said by the Arahant, so I have heard: "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.
"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."
Enjoying activity,
delighting in chatter,
enjoying sleep,
& restless:
he's incapable
— a monk like this —
of touching superlative
self-awakening.
So he should be a man of few duties,
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.
§ 80. {Iti 3.31; Iti 72}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three kinds of unskillful thinking. Which three? Thinking concerned
with not wanting to be despised; thinking concerned with gains, offerings, &
tribute; thinking concerned with an empathy for others.1 There are three kinds
of unskillful thinking."
Fettered
to not wanting to be despised;
to gains, offerings, respect;
to delight in companions:
you're far from the ending of fetters.
But whoever here,
having abandoned
sons,
cattle,
marriage,
intimates:
he's capable
— a monk like this —
of touching superlative
self-awakening.
Note
1. 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."
§ 81. {Iti 3.32; Iti 73}
This was said by the Blessed One, said by the Arahant, so I have heard: "I have
seen beings conquered by receiving offerings — their minds overwhelmed — at the
break-up of the body, after death, reappearing in the plane of deprivation, the
bad destination, the lower realms, in hell. I have seen beings conquered by not
receiving offerings — their minds overwhelmed — at the break-up of the body,
after death, reappearing in the plane of deprivation, the bad destination, the
lower realms, in hell. I have seen beings conquered both by receiving offerings
& by not receiving offerings — their minds overwhelmed — at the break-up of the
body, after death, reappearing in the plane of deprivation, the bad destination,
the lower realms, in hell.
"It's not through having heard it from other priests or contemplatives that I
say, 'I have seen beings conquered by receiving offerings — their minds
overwhelmed — at the break-up of the body, after death, reappearing in the plane
of deprivation, the bad destination, the lower realms, in hell. I have seen
beings conquered by not receiving offerings — their minds overwhelmed — at the
break-up of the body, after death, reappearing in the plane of deprivation, the
bad destination, the lower realms, in hell. I have seen beings conquered both by
receiving offerings & by not receiving offerings — their minds overwhelmed — at
the break-up of the body, after death, reappearing in the plane of deprivation,
the bad destination, the lower realms, in hell.'
"Instead, it's from having known it myself, seen it myself, observed it myself
that I say, 'I have seen beings conquered by receiving offerings — their minds
overwhelmed — at the break-up of the body, after death, reappearing in the plane
of deprivation, the bad destination, the lower realms, in hell. I have seen
beings conquered by not receiving offerings — their minds overwhelmed — at the
break-up of the body, after death, reappearing in the plane of deprivation, the
bad destination, the lower realms, in hell. I have seen beings conquered both by
receiving offerings & by not receiving offerings — their minds overwhelmed — at
the break-up of the body, after death, reappearing in the plane of deprivation,
the bad destination, the lower realms, in hell.'"
Both when receiving offerings
& not:
his concentration
won't waver,
he remains
heedful:
he — continually absorbed in jhana,
subtle in view & clear-seeing,
enjoying the ending of clinging —
is called a man
of integrity.
§ 82. {Iti 3.33; Iti 75}
[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "These
three divine sounds sound forth among the devas on appropriate occasions. Which
three? When a disciple of the noble ones, shaving off his hair & beard, clothing
himself in the ochre robe, makes up his mind to go forth from the home life into
homelessness, on that occasion the divine sound sounds forth among the devas:
'This disciple of the noble ones has made up his mind to do battle with Mara.'
This is the first divine sound that sounds forth among the devas on appropriate
occasions.
"When a disciple of the noble ones lives devoted to developing the seven [sets
of] qualities that are wings to Awakening,1 on that occasion the divine sound
sounds forth among the devas: 'This disciple of the noble ones is doing battle
with Mara.' This is the second divine sound that sounds forth among the devas on
appropriate occasions.
"When a disciple of the noble ones, through the ending of fermentations dwells
in the awareness-release & discernment-release that are free from fermentation,
having known & made them manifest for himself right in the present life, 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.
"These are the three divine sounds that sound forth among the devas on
appropriate occasions."
Seeing he's won the battle
— the disciple of the Rightly
Self-awakened One —
even the devas pay homage
to this great one, thoroughly mature.
"Homage to you, O thoroughbred man —
you who have won the hard victory,
defeating the army of Death,
unhindered in
emancipation."
Thus they pay homage, the devas,
to one who has reached the heart's goal,
for they see in him no means
that would bring him under Death's sway.
Note
1. The wings to Awakening are the four frames of reference, 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.
§ 83. {Iti 3.34; Iti 76}
This was said by the Blessed One, said by the Arahant, so I have heard:
"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.'"
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?"
"The human state, monks, is the devas' reckoning of going to a good destination.
Having become a human being, acquiring conviction in the Dhamma-&-Vinaya taught
by the Tathagata: 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 priest or contemplative; deva, Mara, or Brahma; or anyone
else in the world: this is the devas' reckoning of becoming well-established."
When a deva passes away
from the company of devas
through his life-span's ending,
three sounds sound forth
— the devas' encouragement.
'Go from here,
honorable sir,
to a good destination,
to companionship
with human beings.
On becoming a human being,
acquire a conviction
unsurpassed
in True Dhamma.
That conviction of yours
in True Dhamma, well-taught,
should be settled,
rooted,
established,
— undestroyed
as long as you live.
Having abandoned
bodily misconduct,
verbal misconduct,
mental misconduct,
and whatever else is flawed;
having done with the body what's skillful,
and much that is skillful with speech,
having done what's skillful
with a heart without limit,
with no acquisitions,
then — having made much
of that basis of merit
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.'
§ 84. {Iti 3.35; Iti 78}
[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "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?
"There is the case where a Tathagata 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.
"Furthermore, there is the disciple of that Teacher who is a worthy one, his
mental fermentations 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.
"Furthermore, there is the disciple of that Teacher who is a learner, following
the way, erudite, endowed with [good] practices & principles. 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.
"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."
The Teacher,
Great Seer,
is first in the world;
following him, the disciple
composed;
and then the learner,
erudite, following the way,
endowed with good virtue,
practices.
These three, chief
among beings divine & human,
giving light, proclaiming the Dhamma,
throw open the door to the Deathless,
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.
§ 85. {Iti 3.36; Iti 80}
This was said by the Blessed One, said by the Arahant, so I have heard: "Remain
focused, monks, on the foulness of the body. Have mindfulness of in-&-out
breathing well established to the fore within you. Remain focused on the
inconstancy of all fabrications. For one who remains focused on the foulness of
the body, the obsession with passion for the property of beauty is abandoned.
For one who has mindfulness of in-&-out breathing well established to the fore
within oneself, annoying external thoughts & inclinations don't exist. For one
who remains focused on the inconstancy of all fabrications, ignorance is
abandoned, clear knowing arises."
Focusing on foulness
in the body,
mindful
of in & out breathing,
seeing
the stilling of all fabrications
— ardent
always:
he is a monk
who's seen rightly.
From that he is there set free.
A master of direct knowing,
at peace,
he is a sage
gone beyond bonds.
§ 86. {Iti 3.37; Iti 81}
This was said by the Blessed One, said by the Arahant, so I have heard: "With
reference to a monk who practices the Dhamma in accordance with the Dhamma, it
is this way of according with the Dhamma that he should be described as
practicing the Dhamma in accordance with the Dhamma. When speaking, he speaks
Dhamma and not non-Dhamma. When thinking, he thinks about Dhamma and not about
non-Dhamma. Avoiding both these things, he stays equanimous, mindful, alert."
Dhamma his dwelling,
Dhamma his delight,
a monk pondering Dhamma,
calling Dhamma to mind,
doesn't fall away
from true Dhamma.
Whether walking,
standing,
sitting, or
lying down
— his mind inwardly restrained —
he arrives
right at peace.
§ 87. {Iti 3.38; Iti 82}
This was said by the Blessed One, said by the Arahant, so I have heard: "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.
"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."
Three skillful thoughts
should be thought,
three unskillful thoughts
rejected.
Whoever stills sustained thoughts
— as rain would, a cloud of dust —
through an awareness with thinking stilled,
attains right here
the state
of peace.
§ 88. {Iti 3.39; Iti 83}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
Greed causes harm.
Greed provokes the mind.
People don't realize it
as a danger born from within.
A person, when greedy,
doesn't know his own welfare;
when greedy,
doesn't see Dhamma.
Overcome with greed,
he's in the dark, blind.
But when one, abandoning greed,
feels no greed
for what would merit greed,
greed gets shed from him —
like a drop of water
off a lotus leaf.
Aversion causes harm.
Aversion provokes the mind.
People don't realize it
as a danger born from within.
A person, when aversive,
doesn't know his own welfare;
when aversive,
doesn't see Dhamma.
Overcome with aversion
he's in the dark, blind.
But when one, abandoning aversion,
feels no aversion
for what would merit aversion,
aversion drops away from him —
like a palm leaf from its stem.
Delusion causes harm.
Delusion provokes the mind.
People don't realize it
as a danger born from within.
A person, when deluded,
doesn't know his own welfare;
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.
§ 89. {Iti 3.40; Iti 85}
This was said by the Blessed One, said by the Arahant, so I have heard:
"Conquered by three forms of false Dhamma — his mind overwhelmed — Devadatta1 is
incurably doomed to deprivation, to hell, for an aeon. Which three? Conquered by
evil desires — his mind overwhelmed — Devadatta is incurably doomed to
deprivation, to hell, for the duration of an aeon. Conquered by friendship with
evil people — his mind overwhelmed — Devadatta is incurably doomed to
deprivation, to hell, for the duration of an aeon. 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
aeon."
May no one in the world
ever be reborn
with evil desire.
Know that,
through that
evil desire,
his destination's that
of all who have evil desires.
I've heard how Devadatta,
— regarded as wise, composed,
incandescent with honor —
in the thrall of heedlessness
assaulted the Tathagata
and fell to the four-gated, fearful place:
Avici, unmitigated hell.
Whoever plots against
one free of corruption
who's done no evil deed:
that evil touches him himself,
corrupted in mind,
disrespectful.
Whoever might think
of polluting the ocean
with a pot of poison,
couldn't succeed,
for the mass of water is great.
So it is
when anyone attacks with abuse
the Tathagata
— 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 Sangha, 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.
§ 90. {Iti 3.41; Iti 87}
[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these three supreme objects of confidence. Which three?
"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 Tathagata, 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.
"Among whatever qualities there may be, fabricated or unfabricated, the quality
of 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 quality of dispassion have confidence in what
is supreme; and for those with confidence in the supreme, supreme is the result.
"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 Noble Eightfold Path have confidence in what is
supreme; and for those with confidence in the supreme, supreme is the result.
"Among whatever communities or groups there may be, the Sangha of the
Tathagata'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 Sangha have confidence in what is supreme; and for those with
confidence in the supreme, supreme will be the result.
"These, monks, are the three supreme objects of confidence."
With
confidence,
realizing the supreme Dhamma
to be supreme,
confidence in the supreme Buddha,
unsurpassed
in deserving offerings;
confidence in the supreme Dhamma,
the stilling of dispassion,
bliss;
confidence in the supreme Sangha,
unsurpassed
as a field of merit;
having given gifts to the supreme,
one develops supreme merit,
supreme long life & beauty,
status, honor,
bliss, & strength.
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."
§ 91. {Iti 3.42; Iti 89}
This was said by the Blessed One, said by the Arahant, so I have heard: "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
sensible 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."
He's missed out
on the householder's enjoyment
& the purpose of the contemplative life
— unfortunate man!
Ruining it, he throws it away,
perishes
like a firebrand used at a funeral.
Better to eat an iron ball
— glowing, aflame —
than that, unprincipled &
unrestrained,
he should eat the alms of the country.
See also: SN 22.80
§ 92. {Iti 3.43; Iti 91}
This was said by the Blessed One, said by the Arahant, so I have heard: "Even if
a monk, taking hold of my outer cloak, 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.
"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."
Though following right behind,
full of desire, vexation:
see how far he is! —
the perturbed
from the unperturbed,
the bound
from the Unbound,
the greedy one
from the one with no greed.
But the wise person who, through
direct knowledge of Dhamma,
gnosis of Dhamma,
grows still & unperturbed
like a lake unruffled by wind:
see how close he is! —
the unperturbed to the unperturbed,
the Unbound to the Unbound,
the greedless one
to the one with no greed.
§ 93. {Iti 3.44; Iti 92}
This was said by the Blessed One, said by the Arahant, so I have heard: "Monks,
there are these three fires. Which three? The fire of passion, the fire of
aversion, the fire of delusion. These, monks, are the three fires."
The fire of passion burns in a mortal
excited, smitten
with sensual desires;
the fire of aversion, in a malevolent person
taking life;
the fire of delusion, in a bewildered person
ignorant
of the noble teaching.
Not understanding these fires, people
— fond of self-identity —
unreleased from Mara's shackles,
swell the ranks of hell,
the wombs of common animals, demons,
the realm of the hungry shades.
While those who, day & night,
are devoted
to the teachings
of the rightly self-awakened,
put out the fire of passion,
constantly perceiving the foul.
They, superlative people,
put out the fire of aversion
with good will,
and the fire of delusion
with the discernment leading
to penetration.
They, the masterful, by night & day,
having put out [the fires],
having, without remainder,
comprehended stress,
are, without remainder,
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.
§ 94. {Iti 3.45; Iti 94}
This was said by the Blessed One, said by the Arahant, so I have heard: "A monk
should investigate in such a way that — his consciousness neither externally
scattered & diffused, nor internally fixated — he is, from lack of
clinging/sustenance, unagitated, and there is no seed for the origination of
future birth, aging, death, or stress."
For a monk who has abandoned
seven attachments
and cut the guide:1
the wandering-on in birth
is finished,
there is
no further becoming.
Note
1. The "seven attachments" are passion, aversion, delusion, views, conceit,
defilement, & misconduct. The "guide" is craving, which leads to becoming.
§ 95. {Iti 3.46; Iti 94}
This was said by the Blessed One, said by the Arahant, so I have heard: "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."
Devas whose pleasures are already provided,
those with control,
those who delight in creation,
and any others enjoying sensual pleasures
in this state here
or anywhere else,
don't go beyond
the wandering-on.
Knowing this drawback
in sensual pleasures, the wise
should abandon all sensual desires,
whether human
or divine.
Having cut the flow of greed
for lovely, alluring forms
so hard to transcend,
having, without remainder,
comprehended stress,
they are, without remainder,
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.
§ 96. {Iti 3.47; Iti 95}
This was said by the Blessed One, said by the Arahant, so I have heard: "Tied by
the yoke of sensuality & the yoke of becoming, 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 fermentations
are ended."
Tied by both
the yoke of sensuality
& the yoke of becoming,
beings go to the wandering-on
leading to birth
& death.
Those who've abandoned the sensual
without reaching the ending of fermentations,
are tied by the yoke of becoming,
are said to be non-returners.
While those who've cut off doubt
have no more conceit
or further becoming.
They who have reached
the ending of fermentations,
while in the world
have gone
beyond.
§ 97. {Iti 3.48; Iti 96}
This was said by the Blessed One, said by the Arahant, so I have heard: "A monk
who has admirable virtue, admirable qualities, & admirable discernment is
called, in this Dhamma-&-Vinaya, one who is complete, fulfilled, a superlative
person.
"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 Patimokkha,
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.
"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.
"And how is a monk a person with admirable discernment? There is the case where
a monk, through the ending of fermentations, dwells in the awareness-release &
discernment-release that are free from fermentation, having known & made them
manifest for himself right in the present life. In this way a monk is a person
with admirable discernment. 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."
Devoid of wrong-doing
in thought, word, or deed,
he's called a person of admirable virtue:
the monk conscientious.
Well-developed in the qualities
that go to the attainment of self-awakening,
he's called a person of admirable qualities:
the monk unassuming.
Discerning right here for himself,
in himself,
the ending of stress
he's called a person of admirable discernment:
the monk with no fermentation.
Consummate in
these things,
untroubled, with doubt cut away,
unattached in all the world,
he's said to have abandoned
the All.
Note
1. See the note to §82.
§ 98. {Iti 3.49; Iti 98}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these two kinds of gifts: a gift of material things & a gift of the Dhamma.
Of the two, this is supreme: a gift of the Dhamma. There are these two kinds of
sharing: sharing of material things & sharing of the Dhamma. Of the two, this is
supreme: sharing of the Dhamma. There are these two kinds of assistance:
assistance with material things & assistance with the Dhamma. Of the two, this
is supreme: help with the Dhamma."
The gift he describes
as foremost & unsurpassed,
the sharing the Blessed One has extolled:
who — confident in the supreme field of merit,
wise, discerning —
wouldn't give it at appropriate times?
Both for those who proclaim it
and those who listen,
confident in the message of the One Well-gone:
it purifies their foremost benefit —
those heeding the message
of the One Well-gone.
§ 99. {Iti 3.50; Iti 98}
This was said by the Blessed One, said by the Arahant, so I have heard: "It's on
the strength of Dhamma that I describe [a person as] a brahman with threefold
knowledge, and not another as measured by citing & reciting. And how is it on
the strength of Dhamma that I describe [a person as] a brahman with threefold
knowledge, and not another as measured by citing & reciting?
"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 aeons of cosmic contraction, many aeons of cosmic expansion, many aeons 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 experience of 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 experience of 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.
"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 is heedful, ardent, & resolute.
"Then again, the monk sees — by means of the divine eye, purified & surpassing
the human — beings passing away & re-appearing, and I discerned 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 the plane of deprivation, the bad
destination, the lower realms, in 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 the good destinations, in the 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.
"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 is heedful, ardent, & resolute.
"Then again, the monk — with the ending of fermentations — remains in the
fermentation-free awareness-release & discernment-release, having directly known
and made it manifest for himself right in the present life.
"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 is heedful, ardent, & resolute.
"It's in this way that, on the strength of Dhamma, I describe [a person as] a
brahman with threefold knowledge, and not another as measured by citing &
reciting."
He knows his former lives.
He sees heavens & states of woe,
has attained the ending of birth,
is a sage who has mastered full-knowing.
By means of these three knowledges
he becomes a three-knowledge brahman.1
He's what I call a three-knowledge man —
not another,
citing, reciting.
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; Dhp 423.
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