---
title: "So It Was Said · Itivuttaka"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 4 of 5
url: https://scriptura.si/works/pali-itivuttaka/4/
cite: "The Buddha, tr. Bhikkhu Sujato, So It Was Said · Itivuttaka, section 4. Scriptura (scriptura.si), https://scriptura.si/works/pali-itivuttaka/4/"
---

# So It Was Said · Itivuttaka

*The Buddha, tr. Bhikkhu Sujato*

A hundred and twelve short teachings in prose and verse, remembered as “so it was said by the Buddha”.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 4. Iti 89–108

Source: https://scriptura.si/works/pali-itivuttaka/4/ · cite a paragraph as https://scriptura.si/works/pali-itivuttaka/4/#p-N

[¶0] Iti 89 · About Devadatta

> Pali: Iti 89 · Devadattasutta

[¶1] The Book of the Threes

> Pali: Tikanipāta

[¶2] Chapter Four

> Pali: Catutthavagga

[¶3] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶4] “Mendicants, overcome and overwhelmed by three things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. What three? Corrupt wishes … Bad friendship … When there is still more to be done, stopping half-way after achieving some trifling distinction. Overcome and overwhelmed by these three things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.”

> Pali: “Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sati kho pana uttarikaraṇīye oramattakena visesādhigamena antarā vosānaṁ āpādi. Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti.

[¶5] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶6] “Let none of wicked desire
ever be reborn into this world.
And by this too you should know
the place where those of corrupt wishes go.

> Pali: “Mā jātu koci lokasmiṁ,
pāpiccho udapajjatha;
Tadamināpi jānātha,
pāpicchānaṁ yathā gati.

[¶7] He once was considered astute,
deemed to be evolved,
his glory stood forth like a flame,
the renowned Devadatta.

> Pali: Paṇḍitoti samaññāto,
bhāvitattoti sammato;
Jalaṁva yasasā aṭṭhā,
devadattoti vissuto.

[¶8] Seduced by heedlessness,
he attacked the Realized One.
He has fallen to Avīci hell,
four-doored and terrifying.

> Pali: So samānamanuciṇṇo,
āsajja naṁ tathāgataṁ;
Avīcinirayaṁ patto,
catudvāraṁ bhayānakaṁ.

[¶9] When someone betrays the innocent,
who have done no wrong,
their bad deeds impact the one
with corrupt heart, lacking regard for others.

> Pali: Aduṭṭhassa hi yo dubbhe,
pāpakammaṁ akubbato;
Tameva pāpaṁ phusati,
duṭṭhacittaṁ anādaraṁ.

[¶10] One might think to pollute
the ocean with a pot of poison,
but it wouldn’t work,
for the sea is terribly large.

> Pali: Samuddaṁ visakumbhena,
yo maññeyya padūsituṁ;
Na so tena padūseyya,
bhesmā hi udadhi mahā.

[¶11] So too when someone attacks
with words the Realized One—
rightly comported, of peaceful mind—
the words don’t take.

> Pali: Evamevaṁ tathāgataṁ,
yo vādena vihiṁsati;
Sammaggataṁ santacittaṁ,
vādo tamhi na rūhati.

[¶12] The astute would befriend one like this,
and follow them around.
A mendicant who walks the path
attains the ending of suffering.”

> Pali: Tādisaṁ mittaṁ kubbetha,
tañca seveyya paṇḍito;
Yassa maggānugo bhikkhu,
khayaṁ dukkhassa pāpuṇe”ti.

[¶13] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶14] > Pali: Dasamaṁ.

[¶15] > Pali: Catuttho vaggo.

[¶16] > Pali: Tassuddānaṁ

[¶17] > Pali: Vitakkāsakkārasadda,
cavanaloke asubhaṁ;
Dhammaandhakāramalaṁ,
devadattena te dasāti.

[¶18] Iti 90 · The Best Kinds of Confidence

> Pali: Iti 90 · Aggappasādasutta

[¶19] The Book of the Threes

> Pali: Tikanipāta

[¶20] Chapter Five

> Pali: Pañcamavagga

[¶21] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶22] “Mendicants, these three kinds of confidence are the best. What three? Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

> Pali: “Tayome, bhikkhave, aggappasādā. Katame tayo? Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶23] Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

> Pali: Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṁ. Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶24] The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best. These are the three best kinds of confidence.”

> Pali: Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Ye, bhikkhave, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti. Ime kho, bhikkhave, tayo aggappasādā”ti.

[¶25] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶26] “For those who, knowing the best teaching,
base their confidence on the best—
confident in the best Awakened One,
supremely worthy of a religious donation;

> Pali: “Aggato ve pasannānaṁ,
aggaṁ dhammaṁ vijānataṁ;
Agge buddhe pasannānaṁ,
dakkhiṇeyye anuttare.

[¶27] confident in the best teaching,
the bliss of fading and stilling;
confident in the best Saṅgha,
the supreme field of merit—

> Pali: Agge dhamme pasannānaṁ,
virāgūpasame sukhe;
Agge saṅghe pasannānaṁ,
puññakkhette anuttare.

[¶28] giving gifts to the best,
the best of merit grows:
the best lifespan, beauty,
fame, reputation, happiness, and strength.

> Pali: Aggasmiṁ dānaṁ dadataṁ,
aggaṁ puññaṁ pavaḍḍhati;
Aggaṁ āyu ca vaṇṇo ca,
yaso kitti sukhaṁ balaṁ.

[¶29] An intelligent person gives to the best,
settled on the best teaching.
When they become a god or human,
they rejoice at reaching the best.”

> Pali: Aggassa dātā medhāvī,
aggadhammasamāhito;
Devabhūto manusso vā,
aggappatto pamodatī”ti.

[¶30] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶31] > Pali: Paṭhamaṁ.

[¶32] Iti 91 · Lifestyle

> Pali: Iti 91 · Jīvikasutta

[¶33] The Book of the Threes

> Pali: Tikanipāta

[¶34] Chapter Five

> Pali: Pañcamavagga

[¶35] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶36] “This is the last of lifestyles, mendicants, namely relying on alms. The world curses you: ‘You beggar, walking bowl in hand!’ Yet earnest gentlemen take it up for a good reason. Not to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living. Rather, because they think: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ That’s how this gentleman has gone forth. Yet they covet sensual pleasures; they’re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. I say that individual is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.”

> Pali: “Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ. Abhisāpoyaṁ, bhikkhave, lokasmiṁ: ‘piṇḍolo vicarasi pattapāṇī’ti. Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto. So ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ neva gāme kaṭṭhatthaṁ pharati na araññe; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti.

[¶37] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶38] “They’ve left behind the pleasures of the lay life,
and miss out on the goal of the ascetic life.
Ruining it, they throw it away,
and perish like a funeral firebrand.

> Pali: “Gihibhogā parihīno,
Sāmaññatthañca dubbhago;
Paridhaṁsamāno pakireti,
Chavālātaṁva nassati.

[¶39] Many who wear a scrap of ocher cloth
are unrestrained and wicked.
Being wicked, they are reborn in hell
due to their bad deeds.

> Pali: Kāsāvakaṇṭhā bahavo,
pāpadhammā asaññatā;
Pāpā pāpehi kammehi,
nirayaṁ te upapajjare.

[¶40] It’d be better for the immoral and unrestrained
to eat an iron ball,
scorching, like a burning flame,
than to eat the nation’s alms.”

> Pali: Seyyo ayoguḷo bhutto,
tatto aggisikhūpamo;
Yañce bhuñjeyya dussīlo,
raṭṭhapiṇḍamasaññato”ti.

[¶41] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶42] > Pali: Dutiyaṁ.

[¶43] Iti 92 · The Corner of the Cloak

> Pali: Iti 92 · Saṅghāṭikaṇṇasutta

[¶44] The Book of the Threes

> Pali: Tikanipāta

[¶45] Chapter Five

> Pali: Pañcamavagga

[¶46] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶47] “Mendicants, suppose a mendicant were to hold the corner of my cloak and follow behind me step by step. Yet they covet sensual pleasures; they’re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Then they are far from me, and I from them. Why is that? Because that mendicant does not see the teaching. Not seeing the teaching, they do not see me.

> Pali: “Saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṁ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo; atha kho so ārakāva mayhaṁ, ahañca tassa. Taṁ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati. Dhammaṁ apassanto na maṁ passati.

[¶48] Suppose a mendicant were to live a hundred leagues away. Yet they do not covet sensual pleasures; they’re not infatuated, or full of ill will and malicious intent. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties. Then they are close to me, and I to them. Why is that? Because that mendicant sees the teaching. Seeing the teaching, they see me.”

> Pali: Yojanasate cepi so, bhikkhave, bhikkhu vihareyya. So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo; atha kho so santikeva mayhaṁ, ahañca tassa. Taṁ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu passati; dhammaṁ passanto maṁ passatī”ti.

[¶49] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶50] “One full of desire and distress
may follow close behind,
yet see how distant they are—
the stirred from the still,
the burning from the quenched,
the greedy from the greedless.

> Pali: “Anubandhopi ce assa,
mahiccho ca vighātavā;
Ejānugo anejassa,
nibbutassa anibbuto;
Giddho so vītagedhassa,
passa yāvañca ārakā.

[¶51] An astute person who has understood
and directly known the teaching,
grows calm, as unperturbed
as a lake free of wind.

> Pali: Yo ca dhammamabhiññāya,
dhammamaññāya paṇḍito;
Rahadova nivāte ca,
anejo vūpasammati.

[¶52] See how close they are—
the still to the still,
the quenched to the quenched,
the greedless to the greedless.”

> Pali: Anejo so anejassa,
nibbutassa ca nibbuto;
Agiddho vītagedhassa,
passa yāvañca santike”ti.

[¶53] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶54] > Pali: Tatiyaṁ.

[¶55] Iti 93 · Fire

> Pali: Iti 93 · Aggisutta

[¶56] The Book of the Threes

> Pali: Tikanipāta

[¶57] Chapter Five

> Pali: Pañcamavagga

[¶58] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶59] “Mendicants, there are these three fires. What three? The fires of greed, hate, and delusion. These are the three fires.”

> Pali: “Tayome, bhikkhave, aggī. Katame tayo? Rāgaggi, dosaggi, mohaggi— ime kho, bhikkhave, tayo aggī”ti.

[¶60] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶61] “The fire of greed burns a mortal,
lustful, infatuated by sensual pleasures;
while, fallen in the fire of hate,
a person kills living creatures;

> Pali: “Rāgaggi dahati macce,
ratte kāmesu mucchite;
Dosaggi pana byāpanne,
nare pāṇātipātino.

[¶62] and, bewildered by the fire of delusion,
they miss the teaching of the noble ones.
Not recognizing these three fires,
people are caught up in substantial reality.

> Pali: Mohaggi pana sammūḷhe,
ariyadhamme akovide;
Ete aggī ajānantā,
sakkāyābhiratā pajā.

[¶63] They fill the ranks of hell,
of birth as an animal,
or of titans and ghosts,
not freed from Māra’s bonds.

> Pali: Te vaḍḍhayanti nirayaṁ,
tiracchānañca yoniyo;
Asuraṁ pettivisayaṁ,
amuttā mārabandhanā.

[¶64] But as to those committed day and night
to the teaching of the Buddha:
they extinguish the fire of greed,
always perceiving ugliness;

> Pali: Ye ca rattindivā yuttā,
sammāsambuddhasāsane;
Te nibbāpenti rāgaggiṁ,
niccaṁ asubhasaññino.

[¶65] while those supreme men
extinguish the fire of hate with love;
and the fire of delusion with the wisdom
that leads to penetration.

> Pali: Dosaggiṁ pana mettāya,
nibbāpenti naruttamā;
Mohaggiṁ pana paññāya,
yāyaṁ nibbedhagāminī.

[¶66] Having extinguished these fires, alert,
tireless all day and night,
they become fully extinguished,
completely transcending suffering.

> Pali: Te nibbāpetvā nipakā,
rattindivamatanditā;
Asesaṁ parinibbanti,
asesaṁ dukkhamaccaguṁ.

[¶67] Seers of the noble truths, knowledge masters,
the astute, understanding rightly,
directly know the ending of rebirth,
they come not back to future lives.”

> Pali: Ariyaddasā vedaguno,
sammadaññāya paṇḍitā;
Jātikkhayamabhiññāya,
nāgacchanti punabbhavan”ti.

[¶68] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶69] > Pali: Catutthaṁ.

[¶70] Iti 94 · Examination

> Pali: Iti 94 · Upaparikkhasutta

[¶71] The Book of the Threes

> Pali: Tikanipāta

[¶72] Chapter Five

> Pali: Pañcamavagga

[¶73] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶74] “A mendicant should examine in whatever way such that, while examining, consciousness would neither be scattered nor diffused externally, nor stuck internally, and they would not be anxious because of grasping. When consciousness is neither scattered nor diffused externally, nor stuck internally, and they are not anxious because of grasping, there is no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”

> Pali: “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.

[¶75] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶76] “For one who has given up seven chains,
a mendicant who has cut the cord,
transmigration through births is finished,
there’ll be no more future lives for them.”

> Pali: “Sattasaṅgappahīnassa,
netticchinnassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
natthi tassa punabbhavo”ti.

[¶77] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶78] > Pali: Pañcamaṁ.

[¶79] Iti 95 · Provided With Pleasure

> Pali: Iti 95 · Kāmūpapattisutta

[¶80] The Book of the Threes

> Pali: Tikanipāta

[¶81] Chapter Five

> Pali: Pañcamavagga

[¶82] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶83] “Mendicants, there are these three ways of being provided with sensual pleasures. What three? Some sensual pleasures are simply present; some are for those who love to create; and some are for those who control what is created by others. These are the three ways of being provided with sensual pleasures.”

> Pali: “Tisso imā, bhikkhave, kāmūpapattiyo. Katamā tisso? Paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino— imā kho, bhikkhave, tisso kāmūpapattiyo”ti.

[¶84] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶85] “Sensual pleasures that are simply present,
gods who control what is created by others,
gods who love to create,
and others who indulge in sensual pleasures—
They go from this state to another,
but don’t escape transmigration.

> Pali: “Paccupaṭṭhitakāmā ca,
ye devā vasavattino;
Nimmānaratino devā,
ye caññe kāmabhogino;
Itthabhāvaññathābhāvaṁ,
saṁsāraṁ nātivattare.

[¶86] Knowing this danger
in sensual indulgence, an astute person
would forsake all sensual pleasures,
both human and heavenly.

> Pali: Etamādīnavaṁ ñatvā,
kāmabhogesu paṇḍito;
Sabbe pariccaje kāme,
ye dibbā ye ca mānusā.

[¶87] Having cut the stream so hard to pass,
that’s tied to pleasant seeming things,
they become fully extinguished,
completely transcending suffering.

> Pali: Piyarūpasātagadhitaṁ,
chetvā sotaṁ duraccayaṁ;
Asesaṁ parinibbanti,
asesaṁ dukkhamaccaguṁ.

[¶88] Seers of the noble truths, knowledge masters,
the astute, understanding rightly,
directly know the ending of rebirth,
they come not back to future lives.”

> Pali: Ariyaddasā vedaguno,
sammadaññāya paṇḍitā;
Jātikkhayamabhiññāya,
nāgacchanti punabbhavan”ti.

[¶89] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶90] > Pali: Chaṭṭhaṁ.

[¶91] Iti 96 · Yoked to Sensual Pleasures

> Pali: Iti 96 · Kāmayogasutta

[¶92] The Book of the Threes

> Pali: Tikanipāta

[¶93] Chapter Five

> Pali: Pañcamavagga

[¶94] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶95] “Mendicants, one yoked to both sensual pleasures and rebirth is a returner, who comes back to this place. One unyoked from sensual pleasures but still yoked to rebirth is a non-returner, who comes not back to this place. One unyoked from both sensual pleasures and rebirth is a perfected one, who has ended defilements.”

> Pali: “Kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā itthattaṁ. Kāmayogavisaṁyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṁ. Kāmayogavisaṁyutto, bhikkhave, bhavayogavisaṁyutto arahā hoti, khīṇāsavo”ti.

[¶96] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶97] “Yoked to both sensual pleasures
and the desire to be reborn in a future life;
sentient beings continue to transmigrate,
with ongoing birth and death.

> Pali: “Kāmayogena saṁyuttā,
bhavayogena cūbhayaṁ;
Sattā gacchanti saṁsāraṁ,
jātimaraṇagāmino.

[¶98] Those who’ve given up sensual pleasures
without attaining the end of defilements,
and are still yoked to being reborn,
are said to be non-returners.

> Pali: Ye ca kāme pahantvāna,
appattā āsavakkhayaṁ;
Bhavayogena saṁyuttā,
anāgāmīti vuccare.

[¶99] Those who have cut off doubt,
and ended conceit and future lives,
they’re the ones in this world <j>who’ve truly crossed over,
having reached the ending of defilements.”

> Pali: Ye ca kho chinnasaṁsayā,
khīṇamānapunabbhavā;
Te ve pāraṅgatā loke,
ye pattā āsavakkhayan”ti.

[¶100] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶101] > Pali: Sattamaṁ.

[¶102] > Pali: Tatiyabhāṇavāraṁ.

[¶103] Iti 97 · Good Morals

> Pali: Iti 97 · Kalyāṇasīlasutta

[¶104] The Book of the Threes

> Pali: Tikanipāta

[¶105] Chapter Five

> Pali: Pañcamavagga

[¶106] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶107] “Mendicants, in this teaching and training a mendicant of good morals, good practice, and good wisdom is called consummate, accomplished, a supreme person.

> Pali: “Kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati—

[¶108] And how does a mendicant have good morals? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant has good morals. Such is one of good morality.

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇasīlo hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu kalyāṇasīlo hoti. Iti kalyāṇasīlo.

[¶109] And how does one have good practice? It’s when a mendicant meditates pursuing the development of the seven qualities on the side of awakening. That’s how a mendicant has good practice. Such is one of good morality and good practice.

> Pali: Kalyāṇadhammo ca kathaṁ hoti? Idha, bhikkhave, bhikkhu sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati. Evaṁ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. Iti kalyāṇasīlo, kalyāṇadhammo.

[¶110] And how does one have good wisdom? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how a mendicant has good wisdom;

> Pali: Kalyāṇapañño ca kathaṁ hoti? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu kalyāṇapañño hoti.

[¶111] Such is one of good morals, good practice, and good wisdom, who in this teaching and training is called consummate, accomplished, a supreme person.”

> Pali: Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti.

[¶112] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶113] “Who does nothing wrong
by body, speech or mind,
is said to be one of good morals,
a conscientious mendicant.

> Pali: “Yassa kāyena vācāya,
manasā natthi dukkaṭaṁ;
Taṁ ve kalyāṇasīloti,
āhu bhikkhuṁ hirīmanaṁ.

[¶114] Who has well developed the seven
factors that lead to awakening
is said to be one good practice,
an unpretentious mendicant.

> Pali: Yassa dhammā subhāvitā,
satta sambodhigāmino;
Taṁ ve kalyāṇadhammoti,
āhu bhikkhuṁ anussadaṁ.

[¶115] Who understands for themselves
the end of suffering in this life
is said to be one good wisdom,
an undefiled mendicant.

> Pali: Yo dukkhassa pajānāti,
idheva khayamattano;
Taṁ ve kalyāṇapaññoti,
āhu bhikkhuṁ anāsavaṁ.

[¶116] One accomplished in these three things,
untroubled, with doubts cut off,
unattached to anything in the world,
has given up everything, they say.”

> Pali: Tehi dhammehi sampannaṁ,
anīghaṁ chinnasaṁsayaṁ;
Asitaṁ sabbalokassa,
āhu sabbapahāyinan”ti.

[¶117] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶118] > Pali: Aṭṭhamaṁ.

[¶119] Iti 98 · Giving

> Pali: Iti 98 · Dānasutta

[¶120] The Book of the Threes

> Pali: Tikanipāta

[¶121] Chapter Five

> Pali: Pañcamavagga

[¶122] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶123] “There are, mendicants, these two gifts. A gift of things of the flesh and a gift of the teaching. The better of these two gifts is the gift of the teaching.

> Pali: “Dvemāni, bhikkhave, dānāni— āmisadānañca dhammadānañca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānaṁ.

[¶124] There are these two kinds of sharing. Sharing things of the flesh and sharing the teaching. The better of these two kinds of sharing is sharing the teaching.

> Pali: Dveme, bhikkhave, saṁvibhāgā— āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ dhammasaṁvibhāgo.

[¶125] There are these two kinds of support. Support in things of the flesh and support in the teaching. The better of these two kinds of support is support in the teaching.”

> Pali: Dveme, bhikkhave, anuggahā— āmisānuggaho ca dhammānuggaho ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ dhammānuggaho”ti.

[¶126] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶127] “It is said to be the supreme, ultimate gift,
and the sharing praised by the Buddha;
what wise and sensible person, <j>confident in the best of fields,
would not sow a such timely gift?

> Pali: “Yamāhu dānaṁ paramaṁ anuttaraṁ,
Yaṁ saṁvibhāgaṁ bhagavā avaṇṇayi;
Aggamhi khettamhi pasannacitto,
Viññū pajānaṁ ko na yajetha kāle.

[¶128] For those who are diligent <j>in the dispensation of the Holy One,
both those who speak and those who listen,
confident in the dispensation of the Holy One,
such a gift purifies the highest goal.”

> Pali: Ye ceva bhāsanti suṇanti cūbhayaṁ,
Pasannacittā sugatassa sāsane;
Tesaṁ so attho paramo visujjhati,
Ye appamattā sugatassa sāsane”ti.

[¶129] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶130] > Pali: Navamaṁ.

[¶131] Iti 99 · The Three Knowledges

> Pali: Iti 99 · Tevijjasutta

[¶132] The Book of the Threes

> Pali: Tikanipāta

[¶133] Chapter Five

> Pali: Pañcamavagga

[¶134] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶135] “Mendicants, I define a brahmin in terms of the teaching as one who is master of the three knowledges, not the other who merely repeats what they are told.

> Pali: “Dhammenāhaṁ, bhikkhave, tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena.

[¶136] How so? It’s when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This is the first knowledge they achieved. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

> Pali: Kathañcāhaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena? Idha, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.

[¶137] Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. This is the second knowledge they achieved. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.

[¶138] Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is the third knowledge which they achieved. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. That’s how I define a brahmin in terms of the teaching as one who is master of the three knowledges, not the other who merely repeats what they are told.”

> Pali: Puna caparaṁ, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Evaṁ kho ahaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattenā”ti.

[¶139] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶140] “One who knows their past lives,
sees heaven and places of loss,
and has attained the end of rebirth,
is a sage of perfect insight.

> Pali: “Pubbenivāsaṁ yoveti,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni.

[¶141] Because of these three knowledges
a brahmin is a master of the three knowledges.
That’s who I call a three-knowledge master,
and not the other <j>who repeats what they are told.”

> Pali: Etāhi tīhi vijjāhi,
tevijjo hoti brāhmaṇo;
Tamahaṁ vadāmi tevijjaṁ,
nāññaṁ lapitalāpanan”ti.

[¶142] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶143] > Pali: Dasamaṁ.

[¶144] > Pali: Pañcamo vaggo.

[¶145] > Pali: Tassuddānaṁ

[¶146] > Pali: Pasāda jīvita saṅghāṭi,
aggi upaparikkhayā;
Upapatti kāma kalyāṇaṁ,
dānaṁ dhammena te dasāti.

[¶147] > Pali: Tikanipāto niṭṭhito.

[¶148] Iti 100 · The Brahmin’s Offering of the Teaching

> Pali: Iti 100 · Brāhmaṇadhammayāgasutta

[¶149] The Book of the Fours

> Pali: Catukkanipāta

[¶150] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶151] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶152] “I, mendicants, am a brahmin, committed to charity, always open-handed, bearing my final body, a healer, a surgeon. You are my bosom sons, born from my mouth, born of the teaching, created by the teaching, heirs in the teaching, not in things of the flesh.

> Pali: “Ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi antimadehadharo anuttaro bhisakko sallakatto. Tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā.

[¶153] There are these two gifts. A gift of things of the flesh and a gift of the teaching. The better of these two gifts is the gift of the teaching.

> Pali: Dvemāni, bhikkhave, dānāni— āmisadānañca dhammadānañca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānaṁ.

[¶154] There are these two kinds of sharing. Sharing things of the flesh and sharing the teaching. The better of these two kinds of sharing is sharing the teaching.

> Pali: Dveme, bhikkhave, saṁvibhāgā— āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ dhammasaṁvibhāgo.

[¶155] There are these two kinds of support. Support in things of the flesh and support in the teaching. The better of these two kinds of support is support in the teaching.

> Pali: Dveme, bhikkhave, anuggahā— āmisānuggaho ca dhammānuggaho ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ dhammānuggaho.

[¶156] There are these two offerings. An offering of things of the flesh and an offering of the teaching. The better of these two offerings is an offering of the teaching.”

> Pali: Dveme, bhikkhave, yāgā— āmisayāgo ca dhammayāgo ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ yāgānaṁ yadidaṁ dhammayāgo”ti.

[¶157] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶158] “The Realized One, <j>compassionate for all living creatures,
unstintingly offers teaching.
Sentient beings revere him, <j>first among gods and humans,
who has gone beyond rebirth.”

> Pali: “Yo dhammayāgaṁ ayajī amaccharī,
Tathāgato sabbabhūtānukampī;
Taṁ tādisaṁ devamanussaseṭṭhaṁ,
Sattā namassanti bhavassa pāragun”ti.

[¶159] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶160] > Pali: Paṭhamaṁ.

[¶161] Iti 101 · Easy to Find

> Pali: Iti 101 · Sulabhasutta

[¶162] The Book of the Fours

> Pali: Catukkanipāta

[¶163] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶164] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶165] “Mendicants, these four trifles are easy to find and are blameless. What four? Rag-robes … A lump of almsfood … Lodgings at the root of a tree … Rancid urine as medicine … These four trifles are easy to find and are blameless. When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say.”

> Pali: “Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṁsukūlaṁ, bhikkhave, cīvarānaṁ appañca sulabhañca, tañca anavajjaṁ. Piṇḍiyālopo, bhikkhave, bhojanānaṁ appañca sulabhañca, tañca anavajjaṁ. Rukkhamūlaṁ, bhikkhave, senāsanānaṁ appañca sulabhañca, tañca anavajjaṁ. Pūtimuttaṁ, bhikkhave, bhesajjānaṁ appañca sulabhañca tañca anavajjaṁ. Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca anavajjena ca, idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmī”ti.

[¶166] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶167] “When one is content with what’s blameless,
trifling, and easy to find,
they don’t get distressed
about lodgings, robes,
food, and drink,
and they’re not obstructed anywhere.

> Pali: “Anavajjena tuṭṭhassa,
appena sulabhena ca;
Na senāsanamārabbha,
cīvaraṁ pānabhojanaṁ;
Vighāto hoti cittassa,
disā nappaṭihaññati.

[¶168] These qualities are said to be
integral to the ascetic life.
They’re mastered by a mendicant,
content and diligent.”

> Pali: Ye cassa dhammā akkhātā,
sāmaññassānulomikā;
Adhiggahitā tuṭṭhassa,
appamattassa bhikkhuno”ti.

[¶169] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶170] > Pali: Dutiyaṁ.

[¶171] Iti 102 · The Ending of Defilements

> Pali: Iti 102 · Āsavakkhayasutta

[¶172] The Book of the Fours

> Pali: Catukkanipāta

[¶173] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶174] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶175] “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path. The ending of the defilements is for one who knows and sees this.”

> Pali: “Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato, kiṁ passato āsavānaṁ khayo hoti? Idaṁ dukkhanti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hotī”ti.

[¶176] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶177] “As a trainee trains,
following the straight road,
first they know about ending;
enlightenment follows in the same lifetime.

> Pali: “Sekhassa sikkhamānassa,
ujumaggānusārino;
Khayasmiṁ paṭhamaṁ ñāṇaṁ,
tato aññā anantarā.

[¶178] Then to one freed through enlightenment
the knowledge of ending arises,
the supreme knowledge of freedom,
with the ending of the fetters.

> Pali: Tato aññāvimuttassa,
vimuttiñāṇamuttamaṁ;
Uppajjati khaye ñāṇaṁ,
khīṇā saṁyojanā iti.

[¶179] Not by the lazy,
or by fools who don’t understand
may this be realized—extinguishment,
the release from all ties.”

> Pali: Na tvevidaṁ kusītena,
bālenamavijānatā;
Nibbānaṁ adhigantabbaṁ,
sabbaganthappamocanan”ti.

[¶180] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶181] > Pali: Tatiyaṁ.

[¶182] Iti 103 · Ascetics and Brahmins

> Pali: Iti 103 · Samaṇabrāhmaṇasutta

[¶183] The Book of the Fours

> Pali: Catukkanipāta

[¶184] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶185] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶186] “Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti— na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶187] There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti— te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶188] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶189] “There are those who don’t understand suffering
and suffering’s cause,
and where all suffering
cease with no residue left behind.
And they do not know the path
that leads to the stilling of suffering.

> Pali: “Ye dukkhaṁ nappajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ na jānanti,
dukkhūpasamagāminaṁ.

[¶190] They lack the heart’s release,
as well as the release by wisdom.
Unable to make an end,
they continue to be reborn and grow old.

> Pali: Cetovimuttihīnā te,
Atho paññāvimuttiyā;
Abhabbā te antakiriyāya,
Te ve jātijarūpagā.

[¶191] But there are those who understand suffering
and suffering’s cause,
and where all suffering
cease with no residue left behind.
And they understand the path
that leads to the stilling of suffering.

> Pali: Ye ca dukkhaṁ pajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ pajānanti,
dukkhūpasamagāminaṁ.

[¶192] They’re endowed with the heart’s release,
as well as the release by wisdom.
Able to make an end,
they don’t continue to be reborn and grow old.”

> Pali: Cetovimuttisampannā,
atho paññāvimuttiyā;
Bhabbā te antakiriyāya,
na te jātijarūpagā”ti.

[¶193] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶194] > Pali: Catutthaṁ.

[¶195] Iti 104 · Accomplished in Ethics

> Pali: Iti 104 · Sīlasampannasutta

[¶196] The Book of the Fours

> Pali: Catukkanipāta

[¶197] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶198] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶199] “Mendicants, take a mendicant who is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They advise and instruct. They educate, encourage, fire up, and inspire, and can rightly explain the true teaching. Even the sight of those mendicants is very helpful, I say. Even to hear them, approach them, pay homage to them, recollect them, or go forth after them is very helpful, I say. Why is that? For one who frequents and associates with such mendicants, their incomplete spectrum of ethics is completed. Their incomplete spectrum of immersion … wisdom … freedom … knowledge and vision of freedom is completed. Such mendicants are called ‘teachers’, ‘caravan leaders’, ‘strife-discarders’, ‘dispellers of darkness’, ‘bringers of light’, ‘luminaries’, ‘lamps’, ‘candlebearers’, ‘beacons’, ‘noble ones’, and ‘clear-eyed ones’.”

> Pali: “Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṁsakā alaṁsamakkhātāro saddhammassa dassanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; savanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; upasaṅkamanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; payirupāsanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; anussaraṇampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; anupabbajjampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi. Taṁ kissa hetu? Tathārūpe, bhikkhave, bhikkhū sevato bhajato payirupāsato aparipūropi sīlakkhandho bhāvanāpāripūriṁ gacchati, aparipūropi samādhikkhandho bhāvanāpāripūriṁ gacchati, aparipūropi paññākkhandho bhāvanāpāripūriṁ gacchati, aparipūropi vimuttikkhandho bhāvanāpāripūriṁ gacchati, aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṁ gacchati. Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti, satthavāhātipi vuccanti, raṇañjahātipi vuccanti, tamonudātipi vuccanti, ālokakarātipi vuccanti, obhāsakarātipi vuccanti, pajjotakarātipi vuccanti, ukkādhārātipi vuccanti, pabhaṅkarātipi vuccanti, ariyātipi vuccanti, cakkhumantotipi vuccantī”ti.

[¶200] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶201] “This is a reason for joy
for those who understand:
that is, those who are evolved,
the noble ones living righteously.

> Pali: “Pāmojjakaraṇaṁ ṭhānaṁ,
etaṁ hoti vijānataṁ;
Yadidaṁ bhāvitattānaṁ,
ariyānaṁ dhammajīvinaṁ.

[¶202] They illuminate the true teaching,
beacons beaming light,
the attentive ones bringing light,
clear-eyed ones with strife discarded.

> Pali: Te jotayanti saddhammaṁ,
bhāsayanti pabhaṅkarā;
Ālokakaraṇā dhīrā,
cakkhumanto raṇañjahā.

[¶203] Having heard their instruction,
the astute, understanding rightly,
directly know the ending of rebirth,
they come not back to future lives.”

> Pali: Yesaṁ ve sāsanaṁ sutvā,
sammadaññāya paṇḍitā;
Jātikkhayamabhiññāya,
nāgacchanti punabbhavan”ti.

[¶204] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶205] > Pali: Pañcamaṁ.

[¶206] Iti 105 · The Arising of Craving

> Pali: Iti 105 · Taṇhuppādasutta

[¶207] The Book of the Fours

> Pali: Catukkanipāta

[¶208] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶209] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶210] “Mendicants, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, almsfood, lodgings, or rebirth in this or that state. These are the four things that give rise to craving in a mendicant.”

> Pali: “Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti.

[¶211] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶212] “Craving is a person’s partner
as they transmigrate on this long journey.
They go from this state to another,
but don’t escape transmigration.

> Pali: “Taṇhādutiyo puriso,
dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
saṁsaraṁ nātivattati.

[¶213] Knowing this danger,
that craving is the cause of suffering—
rid of craving, free of grasping,
a mendicant would wander mindful.”

> Pali: Etamādīnavaṁ ñatvā,
taṇhaṁ dukkhassa sambhavaṁ;
Vītataṇho anādāno,
sato bhikkhu paribbaje”ti.

[¶214] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶215] > Pali: Chaṭṭhaṁ.

[¶216] Iti 106 · With Divinity

> Pali: Iti 106 · Sabrahmakasutta

[¶217] The Book of the Fours

> Pali: Catukkanipāta

[¶218] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶219] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶220] “Mendicants, a family where the children honor their parents in their home is said to live with Divinity. A family where the children honor their parents in their home is said to live with the elder gods. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

> Pali: “Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.

[¶221] ‘Divinity’ is a term for your parents. ‘Elder gods’ is a term for your parents. ‘First tutors’ is a term for your parents. ‘Worthy of offerings dedicated to the gods’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.”

> Pali: ‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. Taṁ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro”ti.

[¶222] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶223] “Parents are said to be ‘Divinity’
and ‘first tutors’.
They’re worthy of offerings dedicated to the gods <j>from their children,
for they love their offspring.

> Pali: “Brahmāti mātāpitaro,
pubbācariyāti vuccare;
Āhuneyyā ca puttānaṁ,
pajāya anukampakā.

[¶224] Therefore an astute person
would revere them and honor them
with food and drink,
clothes and bedding,
anointing and bathing,
and by washing their feet.

> Pali: Tasmā hi ne namasseyya,
sakkareyya ca paṇḍito;
Annena atha pānena,
vatthena sayanena ca;
Ucchādanena nhāpanena,
pādānaṁ dhovanena ca.

[¶225] Because they serve
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

> Pali: Tāya naṁ pāricariyāya,
mātāpitūsu paṇḍitā;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶226] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶227] > Pali: Sattamaṁ.

[¶228] Iti 107 · Very Helpful

> Pali: Iti 107 · Bahukārasutta

[¶229] The Book of the Fours

> Pali: Catukkanipāta

[¶230] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶231] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶232] “Mendicants, brahmins and householders are very helpful to you, as they provide you with robes, almsfood, lodgings, and medicines and supplies for the sick. And you are very helpful to brahmins and householders, as you teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And you reveal a spiritual practice that’s entirely full and pure. That is how this spiritual path is lived supporting each other in order to cross over the flood and make a complete end of suffering.”

> Pali: “Bahukārā, bhikkhave, brāhmaṇagahapatikā tumhākaṁ ye vo paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṁ yaṁ nesaṁ dhammaṁ desetha ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Evamidaṁ, bhikkhave, aññamaññaṁ nissāya brahmacariyaṁ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti.

[¶233] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶234] “The home-dweller and the homeless,
supporting each other,
find success in the true teaching,
the supreme sanctuary from the yoke.

> Pali: “Sāgārā anagārā ca,
ubho aññoññanissitā;
Ārādhayanti saddhammaṁ,
yogakkhemaṁ anuttaraṁ.

[¶235] The homeless receive requisites
from the home-dwellers:
robes and lodgings
to shelter from harsh conditions.

> Pali: Sāgāresu ca cīvaraṁ,
paccayaṁ sayanāsanaṁ;
Anagārā paṭicchanti,
parissayavinodanaṁ.

[¶236] Relying on the Holy One,
layfolk and householders of discernment
place faith in the perfected ones,
meditators of noble wisdom.

> Pali: Sugataṁ pana nissāya,
gahaṭṭhā gharamesino;
Saddahānā arahataṁ,
ariyapaññāya jhāyino.

[¶237] Having practiced the teaching here,
the path that goes to a good place,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”

> Pali: Idha dhammaṁ caritvāna,
maggaṁ sugatigāminaṁ;
Nandino devalokasmiṁ,
modanti kāmakāmino”ti.

[¶238] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶239] > Pali: Aṭṭhamaṁ.

[¶240] Iti 108 · Deceivers

> Pali: Iti 108 · Kuhasutta

[¶241] The Book of the Fours

> Pali: Catukkanipāta

[¶242] The Chapter on the Brahmin’s Offering of the Teaching

> Pali: Brāhmaṇadhammayāgavagga

[¶243] This was said by the Buddha, the Perfected One: that is what I heard.

> Pali: Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

[¶244] “Mendicants, those mendicants who are deceivers and flatterers, pompous and fake, insolent and scattered: those mendicants are no followers of mine. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. But those mendicants who are genuine, not flatterers, attentive, amenable, and serene: those mendicants are followers of mine. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.”

> Pali: “Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjantī”ti.

[¶245] The Buddha spoke this matter. On this it is said:

> Pali: Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:

[¶246] “Those who are deceivers and flatterers, <j>pompous and fake,
insolent and scattered:
these don’t grow in the teaching
that was taught by the perfected Buddha.

> Pali: “Kuhā thaddhā lapā siṅgī,
unnaḷā asamāhitā;
Na te dhamme virūhanti,
sammāsambuddhadesite.

[¶247] But those who are genuine, not flatterers, attentive,
amenable, and serene:
these do grow in the teaching
that was taught by the perfected Buddha.”

> Pali: Nikkuhā nillapā dhīrā,
atthaddhā susamāhitā;
Te ve dhamme virūhanti,
sammāsambuddhadesite”ti.

[¶248] This too is a matter that was spoken by the Blessed One: that is what I heard.

> Pali: Ayampi attho vutto bhagavatā, iti me sutanti.

[¶249] > Pali: Navamaṁ.