Khuddaka Nikaya - Itivuttaka IV

Khuddaka Nikaya - Itivuttaka IV

Iti 100-112
The Group of Fours
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Iti 101-121 (page)
Iti 4.1-IV.13 (vagga.sutta)



Source: Transcribed from a file provided by the translator.



Copyright © 2001 Thanissaro Bhikkhu.
Access to Insight edition © 2008
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



§ 100. {Iti 4.1; Iti 101}
This was said by the Blessed One, said by the Arahant, so I have heard: "I am a
brahman, responsive to requests, open-handed, bearing my last body, an
unsurpassed doctor & surgeon. You are my children, my sons, born from my mouth,
born of the Dhamma, created by the Dhamma, heirs to the Dhamma, not heirs in
material things.
"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.
"There are these two kinds of mass-donations: a mass-donation of material things
& a mass-donation of the Dhamma. Of the two, this is supreme: a mass-donation of
the Dhamma."
He who, unstinting,
made the mass-donation of Dhamma,
the Tathagata,
sympathetic to all beings:
to one of that sort
— the best of beings, human & divine —
living beings pay homage —
to one gone
to the beyond
of becoming.



§ 101. {Iti 4.2; Iti 102}
This was said by the Blessed One, said by the Arahant, so I have heard: "These
four things are next to nothing, both easy to gain & blameless. Which four?
Cast-off cloth is next to nothing, both easy to gain & blameless. Alms food is
next to nothing, both easy to gain & blameless. The root of a tree as a dwelling
place is next to nothing, both easy to gain & blameless. Medicine made of smelly
urine1 is next to nothing, both easy to gain & blameless. These are the four
things that are next to nothing, both easy to gain & blameless. When a monk is
content with what is next to nothing, easy to gain & blameless, then I say that
he has one of the component factors of the contemplative life."
Content with what's blameless,
next-to-nothing,
easy to gain,
his mind not vexed
over lodging, clothing,
food, or drink:
the four directions offer him
no obstruction.
These things are declared
congenial for the contemplative life,
possessed by the monk
heedful, content.



Note
1. This is one of a monk's basic requisites. There is some disagreement as to
whether it refers to medicine pickled in urine, or to the use of urine as a
medicine (as is still practiced in parts of Asia today).



§ 102. {Iti 4.3; Iti 103}
This was said by the Blessed One, said by the Arahant, so I have heard: "For one
knowing & seeing, I tell you, there is the ending of fermentations, not for one
not knowing & seeing. For one knowing what & seeing what is there the ending of
fermentations? For one knowing & seeing, 'This is stress,' there is the ending
of fermentations. For one knowing & seeing, 'This is the origination of stress,'
there is the ending of fermentations. For one knowing & seeing, 'This is the
cessation of stress,' there is the ending of fermentations. For one knowing &
seeing, 'This is the path of practice leading to the cessation of stress,' there
is the ending of fermentations. For one knowing in this way and seeing in this
way is there the ending of fermentations."
For a learner in training
along the straight path, there arises:
first, the knowledge of ending;
then, the gnosis unsurpassed;
then, the gnosis of one released —
release-knowledge, superlative,
the knowledge of ending:
'The fetters are ended.'
Certainly not by the lazy fool
uncomprehending,
is there attained
Unbinding,
the loosing of all ties.



§ 103. {Iti 4.4; Iti 105}
This was said by the Blessed One, said by the Arahant, so I have heard: "Any
priests or contemplatives who do not discern, as it actually is present, that
'This is stress,'... that 'This is the origination of stress,'... that 'This is
the cessation of stress,' who do not discern, as it actually is present, that
'This is the path of practice leading to the cessation of stress': to me these
priests & contemplatives do not count as priests among priests or as
contemplatives among contemplatives. Furthermore, they do not enter & remain in
the goal of the priestly life or the goal of the contemplative life, having
directly known & made it manifest for themselves right in the present life.
"But any priests or contemplatives who discern, as it actually is present, that
'This is stress,'... that 'This is the origination of stress,'... that 'This is
the cessation of stress,' who discern, as it actually is present, that 'This is
the path of practice leading to the cessation of stress': to me these priests &
contemplatives count as priests among priests and as contemplatives among
contemplatives. Furthermore, they enter & remain in the goal of the priestly
life & the goal of the contemplative life, having directly known & made it
manifest for themselves right in the present life."
Those who don't discern stress,
its cause,
& where it totally stops,
without trace,
who don't know the path,
the way to the stilling of stress:
lowly
in their awareness-release
& discernment-release,
incapable
of making an end,
they're headed
to birth & aging.

But those who discern stress,
its cause,
& where it totally stops,
without trace,
who discern the path,
the way to the stilling of stress:
consummate
in their awareness-release
& discernment-release,
capable
of making an end,
they are not headed
to birth & aging.



§ 104. {Iti 4.5; Iti 107}
This was said by the Blessed One, said by the Arahant, so I have heard: "Those
monks who are consummate in virtue, consummate in concentration, consummate in
discernment, consummate in release, consummate in the knowledge & vision of
release; who exhort, demonstrate, instruct, urge, rouse & encourage; who are
competent rightly to point out the true Dhamma: seeing them, I tell you,
accomplishes a great deal; listening to them, approaching them, attending to
them, recollecting them, following them in going forth accomplishes a great
deal. Why is that?
"By associating with monks of this sort, sharing with them, attending on them,
the as-yet-unculminated aggregate of virtue goes to the culmination of its
development, the as-yet-unculminated aggregate of concentration goes to the
culmination of its development, the as-yet-unculminated aggregate of discernment
goes to the culmination of its development, the as-yet-unculminated aggregate of
release goes to the culmination of its development, the as-yet-unculminated
aggregate of knowledge & vision of release goes to the culmination of its
development. Monks of this sort are said to be teachers, leaders, abandoners of
harm, dispellers of darkness, makers of light, makers of radiance, makers of
brightness, makers of brilliance, bringers of illumination, noble ones, endowed
with eyes that see."
This is a condition
creating joy
for those who know:
living the Dhamma
of the noble ones,
composed,
who brighten the true Dhamma,
illumine it, shining brilliantly,
who are makers of light,
enlightened,
abandoners of harm,
who have eyes
that see.
Having heard their message
with right gnosis, the wise
directly knowing
the ending of birth,
come to no further becoming.



§ 105. {Iti 4.6; Iti 109}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these four birthplaces of craving where a monk's craving, when taking birth,
takes birth. Which four? Either for the sake of cloth a monk's craving, when
taking birth, takes birth. Or for the sake of alms food a monk's craving, when
taking birth, takes birth. Or for the sake of lodging a monk's craving, when
taking birth, takes birth. Or for the sake of becoming or not becoming this or
that a monk's craving, when taking birth, takes birth. These are the four
birthplaces of craving where a monk's craving, when taking birth, takes birth."
With craving his companion, a man
wanders on a long, long time.
Neither in this state here
nor anywhere else
does he go beyond
the wandering- on.
Knowing this drawback —
that craving brings stress into play —
free from craving,
devoid of clinging,
mindful, the monk
lives the mendicant life.



§ 106. {Iti 4.7; Iti 109}

[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "Living
with Brahma are those families where, in the home, mother & father are revered
by the children. Living with the first devas are those families where, in the
home, mother & father are revered by the children. Living with the first
teachers are those families where, in the home, mother & father are revered by
the children. Living with those worthy of gifts are those families where, in the
home, mother & father are revered by the children. 'Brahma' is a designation for
mother & father. 'The first devas' is a designation for mother & father. 'The
first teachers' is a designation for mother & father. 'Those worthy of gifts' is
a designation for mother & father. Why is that? Mother & father do much for
their children. They care for them, nourish them, introduce them to this world."
Mother & father,
compassionate to their family,
are called
Brahma,
first teachers,
those worthy of gifts
from their children.
So the wise should pay them
homage,
honor
with food & drink
clothing & bedding
anointing & bathing
& washing their feet.
Performing these services to their parents,
the wise
are praised right here
and after death
rejoice in heaven.



See also: AN 2.31



§ 107. {Iti 4.8; Iti 111}

This was said by the Blessed One, said by the Arahant, so I have heard: "Monks,
brahmans & householders are very helpful to you, as they provide you with the
requisites of robes, alms food, lodgings, & medical requisites for the sick. And
you, monks, are very helpful to brahmans & householders, as you teach them the
Dhamma admirable in the beginning, admirable in the middle, admirable in the
end; as you expound the holy life both in letter & meaning, entirely complete,
surpassingly pure. In this way the holy life is lived in mutual dependence, for
the purpose of crossing over the flood, for making a right end to stress."
Householders & the homeless
in mutual dependence
both reach the true Dhamma:
the unsurpassed safety from bondage.
From householders, the homeless
receive requisites: robes, lodgings,
protection from inclemencies.

While in dependence on those well-gone,
home-loving householders
have conviction in arahants
of noble discernment,
absorbed in jhana.
Having practiced the Dhamma here —
the path leading to good destinations —
delighting in the deva world,
they rejoice,
enjoying sensual pleasures.



§ 108. {Iti 4.9; Iti 112}
This was said by the Blessed One, said by the Arahant, so I have heard: "Any
monks who are deceitful, stubborn, talkers, frauds, arrogant, & uncentered are
not followers of mine. They have turned away from this Dhamma-&-Vinaya. They
attain, in terms of this Dhamma-&-Vinaya, no growth, increase, or abundance.
"But any monks who are not deceitful, not talkers, who are enlightened, pliant,
& well-centered: they are followers of mine. They have not turned away from this
Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, growth,
increase, & abundance.
Deceitful, stubborn, talkers, frauds,
arrogant, uncentered:
they don't grow in the Dhamma
taught by the Rightly
Self-awakened One.

Not deceitful, not talkers,
enlightened, pliant,
well-centered:
they grow in the Dhamma
taught by the One
Rightly
Self-awakened.



§ 109. {Iti 4.10; Iti 114}

[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "Suppose
a man was being carried along by the flow of a river, lovely & alluring. And
then another man with good eyesight, standing on the bank, on seeing him would
say: 'My good man, even though you are being carried along by the flow of a
river, lovely & alluring, further down from here is a pool with waves &
whirlpools, with monsters & demons. On reaching that pool you will suffer death
or death-like pain.' Then the first man, on hearing the words of the second man,
would make an effort with his hands & feet to go against the flow.
"I have given you this simile to illustrate a meaning. The meaning is this: the
flow of the river stands for craving. Lovely & alluring stands for the six
internal sense-media. The pool further down stands for the five lower fetters.1
The waves stand for anger & distress. The whirlpools stand for the five strings
of sensuality. The monsters & demons stand for the opposite sex. Against the
flow stands for renunciation. Making an effort with hands & feet stands for the
arousing of persistence. The man with good eyesight standing on the bank stands
for the Tathagata, worthy & rightly self-awakened."
Even if it's with pain,
you should abandon
sensual desires
if you aspire
to future safety from bondage.
Alert,
with a mind well-released,
touch release now here,
now there.
An attainer-of-wisdom,
having fulfilled the holy life,
is said to have gone
to the end of the world, gone
beyond.



Note
1. The five lower fetters are self-identity view, uncertainty, attachment to
practices & precepts, sensual passion, & resistance.



§ 110. {Iti 4.11; Iti 115}
This was said by the Blessed One, said by the Arahant, so I have heard: "If,
while he is walking, there arises in a monk a thought of sensuality, a thought
of ill-will, or a thought of harmfulness, and he does not quickly abandon,
dispel, demolish, or wipe that thought out of existence, then a monk walking
with such a lack of ardency & concern is called continually & continuously
lethargic & low in his persistence.
"If, while he is standing...
"If, while he is sitting...
"If, while he is lying down, there arises in a monk a thought of sensuality, a
thought of ill-will, or a thought of harmfulness, and he does not quickly
abandon, dispel, demolish, or wipe that thought out of existence, then a monk
lying down with such a lack of ardency & concern is called continually &
continuously lethargic & low in his persistence.
"But if, while he is walking, there arises in a monk a thought of sensuality, a
thought of ill-will, or a thought of harmfulness, and he quickly abandons,
dispels, demolishes, & wipes that thought out of existence, then a monk walking
with such ardency & concern is called continually & continuously resolute, one
with persistence aroused.
"If, while he is standing...
"If, while he is sitting...
"If, while he is lying down, there arises in a monk a thought of sensuality, a
thought of ill-will, or a thought of harmfulness, and he quickly abandons,
dispels, demolishes, & wipes that thought out of existence, then a monk lying
down with such ardency & concern is called continually & continuously resolute,
one with persistence aroused."
Whether walking, standing,
sitting, or lying down,
whoever thinks evil thoughts,
related to the household life,
is following no path at all,
smitten
with delusory things.
He's incapable,
a monk like this,
of touching superlative
self-awakening.
But whoever —
walking, standing,
sitting, or lying down —
overcomes thought,
delighting in the stilling of thought:
he's capable,
a monk like this,
of touching superlative
self-awakening.



§ 111. {Iti 4.12; Iti 118}
This was said by the Blessed One, said by the Arahant, so I have heard: "Be
consummate in virtue, monks, and consummate in the Patimokkha. Dwell restrained
in accordance with the Patimokkha, consummate in your behavior & sphere of
activity. Train yourselves, having undertaken the training rules, seeing danger
in the slightest faults.
"When one is consummate in virtue, consummate in the Patimokkha; dwelling
restrained in accordance with the Patimokkha, consummate in one's behavior &
sphere of activity; training oneself, having undertaken the training rules,
seeing danger in the slightest faults — what more is to be done?
"If, while he is walking, any greed in a monk is done away with, any ill will,
any sloth & drowsiness, any restlessness & anxiety, any uncertainty is done away
with; if his persistence is aroused and not lax; if his mindfulness is
established & unmuddled; if his body is calm & unaroused; if his mind is
centered & unified: then a monk walking with such ardency & concern is called
continually & continuously resolute, one with persistence aroused.
"If, while he is standing...
"If, while he is sitting...
"If, while he is lying down, any greed in a monk is done away with, any ill
will, any sloth & drowsiness, any restlessness & anxiety, any uncertainty is
done away with; if his persistence is aroused and not lax; if his mindfulness is
established & unmuddled; if his body is calm & unaroused; if his mind is
centered & unified: then a monk lying down with such ardency & concern is called
continually & continuously resolute, one with persistence aroused."
Controlled in walking,
controlled in standing,
controlled in sitting,
controlled in lying down,
controlled in flexing & extending his limbs
— above, around, & below,
as far as the worlds extend —
observing the arising & passing away
of phenomena,
of aggregates:
a monk who dwells thus ardently,
not restlessly, at peace —
always
mindful,
training in the mastery
of awareness-tranquillity —
is said to be continually
resolute.



§ 112. {Iti 4.13; Iti 121}

[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "The
world1 has been fully awakened to by the Tathagata. From the world, the
Tathagata is disjoined. The origination of the world has been fully awakened to
by the Tathagata. The origination of the world has, by the Tathagata, been
abandoned. The cessation of the world has been fully awakened to by the
Tathagata. The cessation of the world has, by the Tathagata, been realized. The
path leading to the cessation of the world has been fully awakened to by the
Tathagata. The path leading to the cessation of the world has, by the Tathagata,
been developed.
"Whatever in this world — with its devas, Maras, & Brahmas, its generations
complete with contemplatives & priests, princes & men — is seen, heard, sensed,
cognized, attained, sought after, pondered by the intellect, that has been fully
awakened to by the Tathagata. Thus he is called the Tathagata.
"From the night the Tathagata fully awakens to the unsurpassed Right
Self-awakening to the night he is totally unbound in the Unbinding property with
no fuel remaining, whatever the Tathagata has said, spoken, explained is just so
(tatha) and not otherwise. Thus he is called the Tathagata.
"The Tathagata is one who does in line with (tatha) what he teaches, one who
teaches in line with what he does. Thus he is called the Tathagata.
"In this world with its devas, Maras, & Brahmas, its generations complete with
contemplatives & priests, princes & men, the Tathagata is the unconquered
conqueror, all-seeing, the wielder of power.2 Thus he is called the Tathagata."
This is the meaning of what the Blessed One said. So with regard to this it was
said:
Directly knowing all the world,
all the world as is really is,
from all the world disjoined,
in all the world unmatched:
Conquering all
in all ways,
enlightened,
released from all bonds,
he touches the foremost peace —
Unbinding, free
from fear.

He is free of fermentation,
of trouble,
awakened,
his doubts cut through;
has attained the ending of action,
is released in the destruction of acquisitions.
He is blessed, awakened,
a lion, unsurpassed.
In the world with its devas
he set the Brahma-wheel going.3

Thus divine & human beings
who have gone to the Buddha for refuge,
gathering, pay homage
to the great one, thoroughly mature:

'Tamed, he's the best
of those who can be tamed;
calm, the seer
of those who can be calmed;
released, supreme
among those who can be released;
crossed, the foremost
of those who can cross.'

Thus they pay homage
to the great one, thoroughly mature:
'In this world with its devas,
there's no one
to compare
with you.'
This, too, was the meaning of what was said by the Blessed One, so I have heard.



Notes
1. SN 35.82 defines the "world" as the six sense spheres, their objects,
consciousness at those spheres, contact at those spheres, and whatever arises in
dependence on that contact, experienced as pleasure, pain, or
neither-pleasure-nor-pain.
2. These are epithets usually associated with the Great Brahma. See § 22.
3. The Brahma-wheel = the Dhamma-wheel, the name of the Buddha's first sermon,
so called because it contains a "wheel" that lists all twelve permutations of
two sets of variables: the four noble truths — stress, its origination, its
cessation, and the way leading to its cessation — and the three levels of
knowledge appropriate to each truth: knowledge of the truth, knowledge of the
task appropriate to the truth, and knowledge that the task has been completed.
This wheel constitutes the Buddha's most central teaching.

Khuddaka Nikaya - Itivuttaka III

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,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



§ 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.

Khuddaka Nikaya - Itivuttaka II

Khuddaka Nikaya - Itivuttaka II

Iti 28-49
The Group of Twos
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Iti 22-43 (page)
Iti 2.1-II.22 (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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§ 28. {Iti 2.1; Iti 22}
This was said by the Blessed One, said by the Arahant, so I have heard: "Endowed
with two things, a monk lives in stress in the present life — troubled,
distressed, & feverish — and at the break-up of the body, after death, a bad
destination can be expected. Which two? A lack of guarding of the doors of the
sense faculties, and knowing no moderation in food. Endowed with these two
things, a monk lives in stress in the present life — troubled, distressed, &
feverish — and at the break-up of the body, after death, a bad destination can
be expected."
Eye & ear & nose,
tongue & body & mind:
when a monk leaves these doors unguarded
— knowing no moderation in food,
not restraining his senses —
he experiences stress:
stress in body, stress
in mind.
Burning in body
burning in mind,
whether by day or by night,
he lives
in suffering & stress.



§ 29. {Iti 2.2; Iti 23}
This was said by the Blessed One, said by the Arahant, so I have heard: "Endowed
with two things, a monk lives in ease in the present life — untroubled,
undistressed, & unfeverish — and at the break-up of the body, after death, a
good destination can be expected. Which two? A guarding of the doors of the
sense faculties, and knowing moderation in food. Endowed with these two things,
a monk lives in ease in the present life — untroubled, undistressed, &
unfeverish — and at the break-up of the body, after death, a good destination
can be expected."
Eye & ear & nose,
tongue & body & mind:
when a monk has these doors well guarded
— knowing moderation in food,
restraining his senses —
he experiences ease:
ease in body, ease
in mind.
Not burning in body,
not burning in mind,
whether by day or by night,
he lives
in ease.



§ 30. {Iti 2.3; Iti 24}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these two things that cause remorse. Which two? There is the case of the
person who has not done what is admirable, has not done what is skillful, has
not given protection to those in fear, and instead has done what is evil,
savage, & cruel. Thinking, 'I have not done what is admirable,' he feels
remorse. Thinking, 'I have done what is evil,' he feels remorse. These are the
two things that cause remorse."
Having engaged
in bodily misconduct,
verbal misconduct,
misconduct of mind,1
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. AN 10.176 defines bodily misconduct as killing, stealing, and sexual
misconduct; verbal misconduct as lies, divisive speech, harsh speech, and idle
chatter; and mental misconduct as covetousness, ill will, and wrong views (see
the note to §32).



§ 31. {Iti 2.4; Iti 25}
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these two things that cause no remorse. Which two? There is the case of the
person who has done what is admirable, has done what is skillful, has given
protection to those in fear, and has done nothing that is evil, savage, or
cruel. Thinking, 'I have done what is admirable,' he feels no remorse. Thinking,
'I have not done what is evil,' he feels no remorse. These are the two things
that cause no remorse."
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.



§ 32. {Iti 2.5; Iti 26}
This was said by the Blessed One, said by the Arahant, so I have heard: "Endowed
with two things, a person — as if carried off — is thus placed in hell. Which
two? Evil habits & evil views. Endowed with these two things, a person — as if
carried off — is thus placed in hell."
Evil habits &
evil views:1
a person, undiscerning,
endowed with these two things,
at the break-up of the body
reappears in hell.
Note
1. MN 117 gives the following example of an evil view: "There is nothing given,
nothing offered, nothing sacrificed. There is no fruit or result of good or bad
actions. There is no this world, no next world, no mother, no father, no
spontaneously reborn beings; no priests or contemplatives who, faring rightly
&practicing rightly, proclaim this world & the next after having directly known
& realized it for themselves."



§ 33. {Iti 2.6; Iti 26}
This was said by the Blessed One, said by the Arahant, so I have heard: "Endowed
with two things, a person — as if carried off — is thus placed in heaven. Which
two? Auspicious habits & auspicious views. Endowed with these two things, a
person — as if carried off — is thus placed in heaven."
Auspicious habits &
auspicious views:
a person, discerning,
endowed with these two things,
at the break-up of the body
reappears in heaven.



§ 34. {Iti 2.7; Iti 27}
This was said by the Blessed One, said by the Arahant, so I have heard: "A
person without ardor, without concern [for the results of doing evil], is
incapable of self-awakening, incapable of Unbinding, incapable of attaining the
unsurpassed safety from bondage. A person ardent & concerned is capable of
self-awakening, capable of Unbinding, capable of attaining the unsurpassed
safety from bondage."
With no ardor, no
concern,
lazy, with low persistence,
full of sloth & drowsiness,
shameless, without respect:
he's incapable,
a monk like this,
of touching superlative
self-awakening.

But whoever is mindful, masterful,
absorbed in jhana,
ardent, concerned, & heedful,
cutting the fetter of birth & aging,
touches right here
a self-awakening un-
surpassed.



§ 35. {Iti 2.8; Iti 28}
This was said by the Blessed One, said by the Arahant, so I have heard: "Monks,
this holy life is lived, not for the sake of deceiving people, not for the sake
of inveigling people, not for the sake of the rewards of gain, offerings, &
tribute, nor with the thought, 'Thus may people know me.' This holy life is
lived for the sake of restraint & abandoning."
For the sake of restraint,
for the sake of abandoning,
he, the Blessed One, taught
a holy life not handed down,1
coming to shore
in Unbinding.

This path is pursued
by those great in purpose,
great seers.
Those who follow it,
as taught by the One Awakened,
heeding the Teacher's message,
will put an end
to suffering & stress.
Note
1. "Not handed down": not derived from an ancient tradition, and not dependent
on ancient tradition for its authority.



§ 36. {Iti 2.9; Iti 29}
This was said by the Blessed One, said by the Arahant, so I have heard: "Monks,
this holy life is lived, not for the sake of deceiving people, not for the sake
of inveigling people, not for the sake of the rewards of gain, offerings, &
tribute, nor with the thought, 'Thus may people know me.' This holy life is
lived for the sake of direct knowledge1 & full comprehension."
For the sake of direct knowledge & full
comprehension,
he, the Blessed One, taught
a holy life not handed down,
coming to shore
in Unbinding.
Unbinding.

This path is pursued
by those great in purpose,
great seers.
Those who follow it,
as taught by the One Awakened,
heeding the Teacher's message,
will put an end
to suffering & stress.



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



§ 37. {Iti 2.10; Iti 29}
This was said by the Blessed One, said by the Arahant, so I have heard: "Endowed
with two things, a monk lives in ease in the present life and is appropriately
aroused for the ending of the fermentations. Which two? A sense of urgency & awe
toward things that should inspire urgency & awe1 and, feeling urgency & awe,
appropriate exertion. Endowed with two things, a monk lives in ease in the
present life and is appropriately aroused for the ending of the fermentations."
Feeling urgency, awe,
toward what should inspire it,
the wise,
masterful,
ardent monk
should investigate
with discernment.
One who lives thus ardently,
not restlessly, at peace,
committed to awareness-tranquillity
would attain the ending
of suffering & stress.



Note
1. Urgency & awe = samvega. Other meanings for this term include shock, dismay,
& alienation. In the Pali canon, this emotion is often accompanied by fear and a
sensed need to escape from overwhelming danger. The things that should inspire
urgency & awe are the first four of the five reflections listed in AN 5.57: "I
am subject to aging, have not gone beyond aging. I am subject to illness, have
not gone beyond illness. I am subject to death, have not gone beyond death. I
will grow different, separate from all that is dear & appealing to me."
Appropriate exertion is indicated by the fifth reflection: "I am the owner of my
actions, heir to my actions, born of my actions, related through my actions, and
have by actions as my arbitrator. Whatever I do, for good or for evil, to that
will I fall heir."



§ 38. {Iti 2.11; Iti 31}
This was said by the Blessed One, said by the Arahant, so I have heard: "Two
trains of thought often occur to the Tathagata, worthy & rightly self-awakened:
the thought of safety & that of seclusion.
"The Tathagata enjoys non-ill will, delights in non-ill will. To him — enjoying
non-ill will, delighting in non-ill will — this thought often occurs: 'By this
activity I harm no one at all, whether weak or firm.'
"The Tathagata enjoys seclusion, delights in seclusion. To him — enjoying
seclusion, delighting in seclusion — this thought often occurs: 'Whatever is
unskillful is abandoned.'
"Thus, monks, you too should live enjoying non-ill will, delighting in non-ill
will. To you — enjoying non-ill will, delighting in non-ill will — this thought
will often occur: 'By this activity we harm no one at all, whether weak or
firm.'
"You too should live enjoying seclusion, delighting in seclusion. To you —
enjoying seclusion, delighting in seclusion — this thought will often occur:
'What is unskillful? What is not yet abandoned? What are we abandoning?'"
To the Tathagata,
awakened,
who endured what is hard to endure,
two thoughts occur:
safety the first thought mentioned;
seclusion the second declared.

The dispeller of darkness, free
of fermentation,
the great seer
who has gone beyond,
reached attainment,
gained mastery,
crossed over the poisons;
who's released in the ending of craving:

that sage

bears his last body,
has shaken off Mara, I tell you,
has gone beyond aging.
As one standing on a rocky crag
would see the people all around below,
so the wise,
with the all-around eye,
having scaled the tower
made of Dhamma,
having crossed over sorrow,
gaze on those overwhelmed with sorrow,
conquered by aging & death.



§ 39. {Iti 2.12; Iti 33}
This was said by the Blessed One, said by the Arahant, so I have heard: "The
Tathagata — worthy & rightly self-awakened — has two Dhamma discourses given in
sequence. Which two? 'See evil as evil.' This is the first Dhamma discourse.
'Having seen evil as evil, become disenchanted there, dispassionate there,
released.' This is the second Dhamma discourse. These are the two Dhamma
discourses that the Tathagata — worthy & rightly self-awakened — has given in
sequence."
See the two statements,
declared in sequence,
by the Tathagata,
awakened, sympathetic
to all beings. The first:
Be dispassionate there
toward evil.
Then, with a mind dispassionate,
you will put an end
to suffering & stress.



§ 40. {Iti 2.13; Iti 34}
This was said by the Blessed One, said by the Arahant, so I have heard:
"Ignorance1 precedes the arrival of unskillful qualities; lack of conscience &
lack of concern2 follow after. Clear knowing precedes the arrival of skillful
qualities; conscience & concern follow after."
Any bad destinations
in this world, in the next,
are rooted in ignorance — all —
accumulations
of desire & greed.

And when a person of evil desires
lacks conscience & respect,
evil comes from that,
and by that he goes
to deprivation.

So cleansing away
ignorance, desire, & greed,
a monk giving rise to clear knowing
would abandon all bad destinations.



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



§ 41. {Iti 2.14; Iti 35}
This was said by the Blessed One, said by the Arahant, so I have heard: "Those
beings are truly deprived who are deprived of noble discernment. They live in
stress in the present life — troubled, distressed, & feverish — and at the
break-up of the body, after death, a bad destination can be expected.
"Those beings are not deprived who are not deprived of noble discernment. They
live in ease in the present life — untroubled, undistressed, & not feverish —
and at the break-up of the body, after death, a good destination can be
expected.
Look at the world
— including its heavenly beings:
deprived of discernment,
making an abode in name-&-form,
it conceives that 'This is the truth.'
The best discernment in the world
is what leads
to penetration,
for it rightly discerns
the total ending of birth & becoming.

Human & heavenly beings
hold them dear:
those who are self-awakened,
mindful,
bearing their last bodies
with joyful discernment.



§ 42. {Iti 2.15; Iti 36}

[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "There
are these two bright qualities that safeguard the world. Which two? Conscience &
concern (for the results of unskillful actions). If these two bright qualities
did not guard the world, there would be no recognition of 'mother' here, no
recognition of 'mother's sister,' 'uncle's wife,' 'teacher's wife,' or 'wife of
those who deserve respect.' The world would be immersed in promiscuity, like
rams with goats, roosters with pigs, or dogs with jackals. But because these two
bright qualities guard the world, there is recognition of 'mother,' 'mother's
sister,' 'uncle's wife,' 'teacher's wife,' & 'wife of those who deserve
respect.'"
Those in whom
concern & conscience
are not always found
have strayed
from the bright root,
are headed
to birth & death.
But those in whom
concern & conscience
are rightly established always,
who are mature in the holy life:
they are calm,
their further becoming
ended.



§ 43. {Iti 2.16; Iti 37}

[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "There
is, monks, an unborn — unbecome — unmade — unfabricated. If there were not that
unborn — unbecome — unmade — unfabricated, there would not be the case that
emancipation from the born — become — made — fabricated would be discerned. But
precisely because there is an unborn — unbecome — unmade — unfabricated,
emancipation from the born — become — made — fabricated is thus discerned."
The born, become, produced,
made, fabricated, impermanent,
composed of aging & death,
a nest of illnesses, perishing,
come from nourishment
and the guide [that is craving] —
is unfit for delight.

The escape from that
is
calm, permanent,
beyond inference,
unborn, unproduced,
the sorrowless, stainless state,
the cessation of stressful qualities,
the stilling of fabrications,
bliss.



§ 44. {Iti 2.17; Iti 38}

[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "Monks,
there are these two forms of the Unbinding property. Which two? The Unbinding
property with fuel remaining, & the Unbinding property with no fuel remaining.
And what is the Unbinding property with fuel remaining? There is the case where
a monk is an arahant whose fermentations have ended, who has reached
fulfillment, finished the task, laid down the burden, attained the true goal,
ended the fetter of becoming, and is released through right gnosis. His five
sense faculties still remain and, owing to their being intact, he is cognizant
of the agreeable & the disagreeable, and is sensitive to pleasure & pain. His
ending of passion, aversion, & delusion is termed the Unbinding property with
fuel remaining.1
And what is the Unbinding property with no fuel remaining? There is the case
where a monk is an arahant whose fermentations have ended, who has reached
fulfillment, finished the task, laid down the burden, attained the true goal,
ended the fetter of becoming, and is released through right gnosis. For him, all
that is sensed, being unrelished, will grow cold right here. This is termed the
Unbinding property with no fuel remaining."2
These two proclaimed
by the one with vision,
Unbinding properties the one independent,
the one who is Such:3
one property, here in this life
with fuel remaining
from the destruction
of the guide to becoming,
and that with no fuel remaining,
after this life,
in which all becoming
totally ceases.

Those who know
this state uncompounded,
their minds released
through the destruction
of the guide to becoming,
they, attaining the Teaching's core,
pleased with ending,
have abandoned all becoming:
they, the Such.



Notes
1, 2. With fuel remaining (sa-upadisesa) and with no fuel remaining
(anupadisesa): The analogy here is to a fire. In the first case, the flames are
out, but the embers are still glowing. In the second, the fire is so thoroughly
out that the embers have grown cold. The "fuel" here is the five aggregates (see
the Glossary). While the arahant is still alive, he/she still experiences the
five aggregates, but they do not burn with the fires of passion, aversion, or
delusion. When the arahant passes away, there is no longer any experience of
aggregates here or anywhere else. For a discussion of this point, see The Mind
Like Fire Unbound, pp. 21-37.
3. Such (tadi): An adjective to describe one who has attained the goal. It
indicates that the person's state is undefinable and not subject to change or
influence of any sort.



§ 45. {Iti 2.18; Iti 39}
This was said by the Blessed One, said by the Arahant, so I have heard: "Monks,
live enjoying aloofness, delighting in aloofness, inwardly committed to
awareness-tranquillity, not neglecting jhana, endowed with clear-seeing insight,
and frequenting empty buildings. As you live enjoying aloofness, delighting in
aloofness, inwardly committed to awareness-tranquillity, not neglecting jhana,
endowed with clear-seeing insight, and frequenting empty buildings, then one of
two fruits can be expected: either gnosis right in the present life, or — if
there be any remnant of clinging-sustenance — non-return."
Those with calm minds —
masterful,
mindful,
absorbed in jhana —
clearly see things rightly,
not intent on sensual pleasures.
Delighting in heedfulness,
calm,
seeing danger in heedlessness, they
— incapable of falling away —
are right on the verge of Unbinding.



§ 46. {Iti 2.19; Iti 40}
This was said by the Blessed One, said by the Arahant, so I have heard: "Monks,
live with the trainings [in heightened virtue, heightened mind, & heightened
discernment] as your reward, with discernment uppermost, release the essence, &
mindfulness the governing principle. As you live with the trainings as your
reward, with discernment uppermost, release the essence, & mindfulness the
governing principle, then one of two fruits can be expected: either gnosis right
in the present life, or — if there be any remnant of clinging-sustenance —
non-return."
Complete in the training,
not subject to falling away,
one with discernment
uppermost,
seeing the stopping, the ending of birth:
that sage
bears his last body,
has shaken off Mara, I tell you,
has gone beyond aging.
So, always
delighting in jhana,
centered,
ardent,
seeing the stopping, the ending of birth,
conquering Mara, along with his host,
monks,
be gone-beyond aging & death.



§ 47. {Iti 2.20; Iti 41}
This was said by the Blessed One, said by the Arahant, so I have heard: "A monk
should be wakeful: mindful, alert, centered, sensitive, clear, & calm. And there
he should, at the appropriate times, see clearly into skillful mental qualities.
For a monk who is wakeful — mindful, alert, centered, sensitive, clear, & calm,
seeing clearly, at the appropriate times, into skillful mental qualities — one
of two fruits can be expected: either gnosis right in the present life, or — if
there be any remnant of clinging-sustenance — non-return."
Those who are wakeful, listen!
Those who are sleeping, wake up!
Wakefulness is better than sleep.
For those who are wakeful,
there's no danger, no fear.
Whoever is wakeful,
mindful, alert,
centered, sensitive,
calm, & clear,
rightly exploring the Dhamma
at appropriate times,
will — at oneness —
shatter the darkness.

So be devoted to wakefulness.
The ardent monk
— masterful, acquiring jhana,
cutting the fetter of birth & aging —
touches right here
a self-awakening un-
surpassed.



§ 48. {Iti 2.21; Iti 42}
This was said by the Blessed One, said by the Arahant, so I have heard: "Monks,
these two are doomed to deprivation, to hell, for not abandoning their conduct.
Which two? One who, not living the celibate life, pretends to be one who lives
the celibate life; and one who groundlessly accuses one who lives the celibate
life perfectly & purely of uncelibate behavior. These are the two who are doomed
to deprivation, to hell, for not abandoning their conduct."
He goes to hell,
the one who asserts
what didn't take place,
as does the one
who, having done,
says, 'I didn't.'

Both — low-acting people —
there become equal:
after death, in the world beyond.

An ochre robe tied 'round their necks,
many with evil qualities
— unrestrained, evil —
rearise, because of their evil acts,
in hell.

Better to eat an iron ball
— glowing, aflame —
than that, unprincipled &
unrestrained,
you should eat the alms of the country.



§ 49. {Iti 2.22; Iti 43}

[Alternate translation: Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard:
"Overcome by two viewpoints, some human & divine beings adhere, other human &
divine beings slip right past, while those with vision see.
"And how do some adhere? Human & divine beings enjoy becoming, delight in
becoming, are satisfied with becoming. When the Dhamma is being taught for the
sake of the cessation of becoming, their minds do not take to it, are not calmed
by it, do not settle on it or become resolved on it. This is how some adhere.
"And how do some slip right past? Some, feeling horrified, humiliated, &
disgusted with that very becoming, relish non-becoming: 'When this self, at the
break-up of the body, after death, perishes & is destroyed, and does not exist
after death, that is peaceful, that is exquisite, that is sufficiency!' This is
how some slip right past.
"And how do those with vision see? There is the case where a monk sees what has
come into being as come into being. Seeing what has come into being as come into
being, he practices for disenchantment with what has come into being, dispassion
toward what has come into being, cessation of what has come into being. This is
how those with vision see."1
Those, having seen
what's come to be
as what's come to be,
and what's gone beyond
what's come to be,
are released in line
with what's come to be,
through the exhaustion of craving
for becoming.

If they've comprehended
what's come to be,
and are free from the craving
for becoming & non-,
with the non-becoming
of what's come to be,
monks come
to no further becoming.



Note
1. This discourse illustrates, in a technical fashion, the function of
appropriate attention explained in the note to §16. SN 12.15 presents the same
point from a different perspective: "This world takes as its object a polarity,
that of existence & non-existence. But when one sees the origination of the
world (= the six senses and their objects) as it actually is with right
discernment, 'non-existence' with reference to the world does not occur to one.
When one sees the cessation of the world as it actually is with right
discernment, 'existence' with reference to the world does not occur to one. By &
large, this world is in bondage to attachments, clingings, & biases. But one
such as this does not get involved with or cling to these attachments,
clingings, fixations of awareness, biases, or obsessions; nor is he resolved on
'my self.' He has no uncertainty or doubt that, when there is arising, only
stress is arising; and that when there is passing away, stress is passing away.
In this, his knowledge is independent of others."