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Iti 59 Māradheyyasutta: Māra’s Domain

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, being in possession of three things, a bhikkhu has passed beyond the domain of Māra and shines like the sun. What are the three? Herein a bhikkhu is in possession of the non-learner’s aggregate of virtue, the non-learner’s aggregate of concentration, and the non-learner’s aggregate of wisdom. These are the three things in possession of which a bhikkhu has passed beyond the domain of Māra and shines like the sun.”

This is the meaning of what the Lord said. So in regard to this it was said:

Virtue, concentration, and wisdom—
One in whom these are fully developed,
On passing beyond Māra’s domain,
Shines forth like the sun.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 59 Māradheyyasutta: Māra’s Domain by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Español, Français, Magyar, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or Srpski. Learn how to find your language.

Iti 97 Kalyāṇasīlasutta: Good Morals

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

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

And how does a mendicant have good morals? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking 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.

And how does one have good practice? It’s when a mendicant meditates pursuing the development of the seven qualities that lead to awakening. That’s how a mendicant has good practice. Such is one of good morality and good practice.

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

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

The Buddha spoke this matter. On this it is said:

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

Who has well developed the seven
factors that lead to awakening
is said to be one good practice,
a humble mendicant.

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

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

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


Read this translation of Itivuttaka 97 Kalyāṇasīlasutta: Good Morals by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Español, Français, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or Srpski. Learn how to find your language.

Iti 85 Asubhānupassīsutta: Observing Ugliness

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

“Mendicants, meditate observing the ugliness of the body. Let mindfulness of breathing be well-established internally in front of you. Meditate observing the impermanence of all conditions. As you meditate observing the ugliness of the body, you will give up desire for the body. When mindfulness of breathing is well-established internally in front of you, there will be no distressing external thoughts or wishes. When you meditate observing the impermanence of all conditions, ignorance is given up and knowledge arises.”

The Buddha spoke this matter. On this it is said:

“Observing the ugliness of the body,
mindful of the breath,
one always keen sees
the stilling of all activities.

That mendicant sees rightly,
and when freed in regards to that,
that peaceful sage, with perfect insight,
has truly slipped their yoke.”

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


Read this translation of Itivuttaka 85 Asubhānupassīsutta: Observing Ugliness by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Français, Magyar, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or Srpski. Learn how to find your language.

Iti 60 Puññakiriyavatthusutta: Grounds for Making Merit

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

“Mendicants, there are these three grounds for making merit. What three? Giving, ethical conduct, and meditation are all grounds for making merit. These are the three grounds for making merit.”

The Buddha spoke this matter. On this it is said:

“One should practice only good deeds,
whose happy outcome stretches ahead.
Giving and moral conduct,
developing a mind of love:

having developed these
three things yielding happiness,
that astute one is reborn
in a happy, pleasing world.”

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


Read this translation of Itivuttaka 60 Puññakiriyavatthusutta: Grounds for Making Merit by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Español, Français, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, ру́сский язы́к, සිංහල, or Srpski. Learn how to find your language.

Iti 61 Cakkhusutta: Eyes

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, there are these three eyes. What three? The fleshly eye, the divine eye, and the wisdom eye. These, bhikkhus, are the three eyes.”

This is the meaning of what the Lord said. So in regard to this it was said:

The fleshly eye, the divine eye,
And the unsurpassed wisdom eye—
These three eyes were described
By the Buddha, supreme among men.

The arising of the fleshly eye
Is the path to the divine eye,
But the unsurpassed wisdom eye
Is that from which knowledge arises.
By obtaining such an eye
One is released from all suffering.


This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 61 Cakkhusutta: Eyes by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 41 Paññāparihīnasutta: Deprived of Wisdom

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, those beings are thoroughly deprived who are deprived of noble wisdom. They live in discomfort even here and now, with vexation, trouble, and distress, and when the body perishes at death a bad bourn is to be expected.

“Those beings are not deprived who are not deprived of noble wisdom. They live in comfort here and now, without vexation, trouble, or distress, and when the body perishes at death a good bourn is to be expected.”

This is the meaning of what the Lord said. So in regard to this it was said:

See the world with its devas,
Destitute of wisdom,
Established in name-and-form,
Conceiving this to be the truth.

Wisdom which leads to penetration
Is the best thing in the world;
By this one completely understands
The ending of both birth and being.

Devas and human beings hold dear
Those awakened ones ever mindful,
Possessing joyous wisdom,
Bearing their final bodies.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 41 Paññāparihīnasutta: Deprived of Wisdom by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Français, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, ру́сский язы́к, සිංහල, or Srpski. Learn how to find your language.

Iti 20 Paduṭṭhacittasutta: A Corrupt Mind

This was said by the Lord, said by the Arahant, so I heard:

“Here, bhikkhus, some person has a corrupt mind. Having examined his mind with my mind, I know that if this person were to die at this time, as if carried there he would be placed in hell. What is the reason for that? It is because his mind is corrupt. It is because of the mind’s corruption that some beings here, when the body perishes, are reborn after death in a state of misery, a bad bourn, a state of ruin, hell.”

This is the meaning of what the Lord said. So in regard to this it was said:

Understanding the corrupt mind
Of some person dwelling here,
The Buddha explained its meaning
In the presence of the bhikkhus.

If that person were to die
At this very moment now,
He would be reborn in hell
Because of his corrupt mind.

As if they were carried off
And placed there, thus
Beings go to a bad bourn
Because of mind’s corruption.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 20 Paduṭṭhacittasutta: A Corrupt Mind by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 105 Taṇhuppādasutta: Arousing Craving

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, there are four things that arouse craving whereby the craving that has arisen in a bhikkhu arises. What are the four? Because of robes, because of almsfood, because of a dwelling place, because of gaining this or losing that the craving that has arisen in a bhikkhu arises. These, bhikkhus, are the four things that arouse craving whereby the craving that has arisen in a bhikkhu arises.”

This is the meaning of what the Lord said. So in regard to this it was said:

A person companioned by craving
Wanders on the long journey
In this state of being or another
And cannot go beyond saṁsāra.

Having understood the danger thus,
That craving is the origin of suffering,
A bhikkhu should wander mindfully,
Free from craving, without grasping.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 105 Taṇhuppādasutta: Arousing Craving by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Français, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, ру́сский язы́к, සිංහල, or Srpski. Learn how to find your language.

Iti 58 Taṇhāsutta: Craving

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

“Mendicants, there are these three cravings. What three? Craving for sensual pleasures, craving to continue existence, and craving to end existence. These are the three cravings.”

The Buddha spoke this matter. On this it is said:

“Bound by craving, minds full of desire
for rebirth in this or that state,
yoked by Māra’s yoke, these people
find no sanctuary from the yoke.
Sentient beings continue to transmigrate,
with ongoing birth and death.

Those who have given up craving,
rid of craving for rebirth in this or that state,
they in this world have truly crossed over,
having reached the ending of defilements.”

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


Read this translation of Itivuttaka 58 Taṇhāsutta: Craving Taṇhāsutta by Bhikkhu Sujato on SuttaCentral.net.

Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 109 Nadīsotasutta: The River Current

This was said by the Lord, said by the Arahant, so I heard:

“Suppose, bhikkhus, a man was being borne along by the current of a river that seemed pleasant and agreeable. But upon seeing him, a keen-sighted man standing on the bank would call out to him: ‘Hey, good man! Although you are being borne along by the current of a river that seems pleasant and agreeable, lower down there is a pool with turbulent waves and swirling eddies, with monsters and demons. On reaching that pool you will die or suffer close to death.’ Then, bhikkhus, upon hearing the words of that person, that man would struggle against the current with hands and feet.

“I have made use of this simile, bhikkhus, to illustrate the meaning. And this is the meaning here: ‘The current of the river’ is a synonym for craving. ‘Seeming pleasant and agreeable’ is a synonym for the six internal sense-bases. ‘The pool lower down’ is a synonym for the five lower fetters.‘Turbulent waves’ is a synonym for anger and frustration. ‘Swirling eddies’ is a synonym for the five strands of sensual pleasure. ‘Monsters and demons’ is a synonym for womenfolk. ‘Against the current’ is a synonym for renunciation. ‘Struggling with hands and feet’ is a synonym for instigating energy. ‘The keen-sighted man standing on the bank’ is a synonym for the Tathāgata, the Arahant, the Fully Enlightened One.”

This is the meaning of what the Lord said. So in regard to this it was said:

Desiring future security from bondage
One should abandon sensual desire
However painful this may be.
Rightly comprehending with wisdom,
Possessing a mind that is well released,
One may reach freedom step by step.

One who is a master of knowledge,
Who has lived the holy life,
Is called one gone to the world’s end,
One who has reached the further shore.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 109 Nadīsotasutta: The River Current by John D. Ireland on SuttaCentral.net.

Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 96 Kāmayogasutta: The Bonds

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, one bound by the bond of sensual desire and by the bond of being is a returner, one who comes back to this state. One freed from the bond of sensual desire but still bound by the bond of being is a non-returner, one who does not come back to this state. One freed from the bond of sensual desire and freed from the bond of being is an arahant, one in whom the taints are destroyed.”

This is the meaning of what the Lord said. So in regard to this it was said:

Fettered by both these bonds—
The sensual bond and the bond of being—
Living beings continue in saṁsāra,
Journeying on to birth and death.

Those who abandon sensual desires
But have not reached the taints’ destruction,
Fettered by the bondage of being,
Are declared to be non-returners.

But those who have cut off doubts,
Destroyed conceit and renewal of being,
Who reach the taints’ full destruction,
Though in the world, have gone beyond.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 96 Kāmayogasutta: The Bonds by John D. Ireland on SuttaCentral.net.

Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 38 Vitakkasutta: Often Occurring Thoughts

This was said by the Lord…

“Bhikkhus, two thoughts often occur to the Tathāgata, the Arahant, the Fully Enlightened One: the thought of security (for beings) and the thought of solitude.

“The Tathāgata, bhikkhus, is one who delights in and enjoys non-ill will. As the Tathāgata delights in and enjoys non-ill will, this thought often occurs to him: ‘By this behaviour I do not oppress anyone either frail or firm.’The Tathāgata, bhikkhus, is one who delights in and enjoys solitude. As the Tathāgata delights in and enjoys solitude, this thought often occurs to him: ‘What is unwholesome has been abandoned.’

“Therefore, bhikkhus, I say, you too must live delighting in and enjoying non-ill will. As you so live this thought will often occur to you: ‘By this behaviour we do not oppress anyone either frail or firm.’

“Bhikkhus, you too must live delighting in and enjoying solitude. As you so live this thought will often occur to you: ‘What is unwholesome? What has not been abandoned? What have we abandoned?’”

Two thoughts occur to him,
The Tathāgata, the Awakened One
Who endured what is beyond endurance:
Security (for beings) was the first thought spoken of,
Solitude was the second announced.

The dispeller of darkness, gone beyond,
The great sage who has reached attainment,
Become a master, freed from taints,
Who has crossed over entirely,
Released by the destruction of craving—
That sage bears his final body,
And having left behind Māra, I say,
He has gone beyond decay.

As one standing on a mountain peak
Might see all round the people down below,
So having ascended the Dhamma-palace,
The vastly wise one, all-seeing,
Views the people of the world.
The sorrowless one views below
Those still immersed in sorrow,
Overwhelmed by birth and decay.


Read this translation of Itivuttaka 38 Vitakkasutta: Often Occurring Thoughts by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 92 Saṅghāṭikaṇṇasutta: The Hem of the Robe

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, even though a bhikkhu might hold on to the hem of my robe and follow close behind me step by step, if he is covetous for objects of desire, strongly passionate, malevolent, corrupt in thought, unmindful, uncomprehending, unconcentrated, of wandering mind and uncontrolled faculties, he is far from me and I am far from him. What is the reason? That bhikkhu does not see Dhamma. Not seeing Dhamma, he does not see me.

“Bhikkhus, even though a bhikkhu might live a hundred leagues away, if he is not covetous for objects of desire, not strongly passionate, not malevolent, uncorrupt in thought, with mindfulness established, clearly comprehending, concentrated, of unified mind and controlled faculties, he is close to me and I am close to him. What is the reason? That bhikkhu sees Dhamma. Seeing Dhamma, he sees me.”

This is the meaning of what the Lord said. So in regard to this it was said:

Though closely following behind,
Full of longings and resentment,
See how far away he is—
The desirous one from the desireless,
One unquenched from the quenched,
A greedy one from the one without greed.

But a wise person who by direct knowledge
Has fully understood the Dhamma,
Becomes desireless and tranquil
Like a calm unruffled lake.

See how close he is to him—
A desireless one to the desireless,
One quenched to the quenched,
The greedless one to the one without greed.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 92 Saṅghāṭikaṇṇasutta: The Hem of the Robe by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Français, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, ру́сский язы́к, සිංහල, or Srpski. Learn how to find your language.

Iti 76 Sukhapatthanāsutta: Wishing for Happiness

This was said by the Blessed One, said by the Arahant, so I have heard: “Aspiring to these three forms of bliss, monks, a wise person should guard his virtue. Which three? Thinking, ‘May praise come to me,’ a wise person should guard his virtue. Thinking, ‘May wealth come to me,’ a wise person should guard his virtue. Thinking, ‘At the break-up of the body, after death, may I reappear in a good destination, a heavenly world,’ a wise person should guard his virtue. Aspiring to these three forms of bliss, a wise person should guard his virtue.”

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.


Read this translation of 76 Itivuttakavuttaka by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 17 Dutiyasekhasutta: The Good Friend

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, in regard to external factors, I do not perceive another single factor so helpful as good friendship for a bhikkhu who is a learner, who has not attained perfection but lives aspiring for the supreme security from bondage. Bhikkhus, a bhikkhu who has a good friend abandons what is unwholesome and develops what is wholesome.”

This is the meaning of what the Lord said. So in regard to this it was said:

When a bhikkhu has good friends,
And is reverential and respectful,
Doing what his friends advise,
Clearly comprehending and mindful,
He may progressively attain
The destruction of all fetters.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 17 Dutiyasekhasutta: The Good Friend by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Iti 19 Saṁghasāmaggīsutta: Harmony in the Saṅgha

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

“One thing, mendicants, arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What one thing? Harmony in the Saṅgha. When the Saṅgha is in harmony, they don’t argue, insult, block, or reject each other. This inspires confidence in those without it, and increases confidence in those who have it.”

The Buddha spoke this matter. On this it is said:

“A Saṅgha in harmony is happy,
as is support for those in harmony.
Taking a stand on the teaching,
favoring harmony, they ruin no sanctuary.
After creating harmony in the Saṅgha,
they rejoice in heaven for an eon.”

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


Read this translation of Itivuttaka 19 Saṁghasāmaggīsutta: Harmony in the Saṅgha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 4 Kodhasutta: Anger

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

“Mendicants, give up one thing and I guarantee you non-return. What one thing? Anger is the one thing. Give it up, and I guarantee you non-return.”

The Buddha spoke this matter. On this it is said:

“When overcome by anger
beings go to a bad place.
Having rightly understood that anger,
the discerning give it up.
Once they’ve given it up,
they never return to this world.”

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


Read this translation of Itivuttaka 4 Kodhasutta: Anger by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 2 Dosasutta: Hate

This was said by the Lord, said by the Arahant, so I heard:

“Abandon one thing, bhikkhus, and I guarantee you non-returning. What is that one thing? Hate is that one thing, bhikkhus. Abandon that and I guarantee you non-returning.”

This is the meaning of what the Lord said. So in regard to this it was said:

Beings corrupted by hate
Go to rebirth in a bad bourn.
But having rightly understood hate,
Those with insight abandon it.
By abandoning it they never come
Back to this world again.

This too is the meaning of what was said by the Lord, so I heard.


NOTE: Non-return refers to the third stage of enlightenment when the five lower fetters have been eliminated. A non-returner will not be reborn as a human again and will be reborn at most once in the Pure Abodes before attaining full enlightenment.

Read this translation of Itivuttaka 2 Dosasutta: Hate by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 83 Pañcapubbanimittasutta: Five Warning Signs

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

“Mendicants, when a god is due to pass away from the realm of the gods, five warning signs appear. Their flower-garlands wither; their clothes become soiled; they sweat from the armpits; their physical appearance deteriorates; and they no longer delight in their heavenly throne. When the other gods know that that god is due to pass away, they wish them well in three ways: ‘Sir, may you go from here to a good place!

When you have gone to a good place, may you be blessed with good fortune!

When you have been blessed with good fortune, may you become well grounded!’

When he said this, one of the mendicants said to the Buddha, “Sir, what do the gods reckon to be going to a good place?

What do they reckon to be blessed with good fortune?

What do they reckon to become well grounded?”

“It is human existence, mendicant, that the gods reckon to be going to a good place.

When a human being gains faith in the teaching and training proclaimed by the Realized One, that is what the gods reckon to be blessed with good fortune.

When that faith in the Realized One is settled, rooted, and planted deep; when it’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world, that is what the gods reckon to become well grounded.”

The Buddha spoke this matter. On this it is said:

“When, with the fading of life,
a god passes from the realm of the gods,
the gods utter three cries
of well-wishing:

‘Sir, go from here to a good place,
in the company of humans.
As a human being, gain supreme faith
in the true teaching.

May that faith of yours be settled,
with roots planted deep,
unfaltering all life long
in the true teaching so well proclaimed.

Having given up bad conduct
by way of body,
speech, and mind,
and whatever else is corrupt;

and having done much good,
by way of body,
speech, and mind,
limitless, free of attachments;

then, having made much worldly merit
by giving gifts,
establish other colleagues
in the true teaching, the spiritual life.’

It is due to such compassion
that when the gods know a god
is due to pass away, they wish them well:
‘Come back, god, again and again!’

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


Read this translation of Itivuttaka 83 Pañcapubbanimittasutta: Five Warning Signs by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 25 Musāvādasutta: Lying

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, I say that for an individual who transgresses in one thing, there is no evil deed whatsoever he would not do. What is that one thing? It is this, bhikkhus: deliberately telling a lie.”

This is the meaning of what the Lord said. So in regard to this it was said:

There is no evil that cannot be done
By a person who deliberately lies,
Who transgresses in one thing,
Taking no account of the next world.


This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 25 Musāvādasutta: Lying by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 75 Avuṭṭhikasutta: A Rainless Cloud

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

“Mendicants, these three people are found in the world. What three? One like a rainless cloud, one who rains locally, one who rains all over.

And how is a person like a rainless cloud? It’s when some person doesn’t give to anyone at all—whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. That’s how a person is like a rainless cloud.

And how does a person rain locally? It’s when some person gives to some but not to others—whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. That’s how a person rains locally.

And how does a person rain all over? It’s when some person gives to everyone—whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. That’s how a person rains all over. These are the three people found in the world.”

The Buddha spoke this matter. On this it is said:

“They don’t share the food and drink
they have acquired
with ascetics or brahmins,
with paupers, vagrants, or travelers.
They’re like a rainless cloud,
they say, the meanest of men.

They don’t give to some,
to some they provide.
They rain locally,
so say the wise.

Compassionate for all beings,
that person distributes
abundant food upon request,
saying, “Give! Give!”

The rain cloud rains forth,
having thundered and roared,
drenching the earth with water,
soaking the uplands and valleys.

Even so, such a person,
having accumulated wealth
by legitimate means,
through their own hard work,
rightly satisfies with food and drink
those fallen to destitution.”

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


Read this translation of Itivuttaka 75 Avuṭṭhikasutta: A Rainless Cloud by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 107 Bahukārasutta: Very Helpful

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, brahmins and householders are very helpful to you. They provide you with the requisites of robes, almsfood, lodgings, and medicine in time of sickness. And you, bhikkhus, are very helpful to brahmins and householders, as you teach them the Dhamma that is good at the outset, good in the middle, and good at the end, with its correct meaning and wording, and you proclaim the holy life in its fulfilment and complete purity. Thus, bhikkhus, this holy life is lived with mutual support for the purpose of crossing the flood and making a complete end of suffering.”

This is the meaning of what the Lord said. So in regard to this it was said:

Householders and homeless alike,
Each a support for the other,
Both accomplish the true Dhamma—
The unsurpassed security from bondage.

From householders the homeless receive
These basic necessities of life,
Robes to wear and a place to dwell
Dispelling the hardships of the seasons.

And by relying on one of good conduct,
Home-loving layfolk dwelling in a house
Place faith in those worthy ones
Of noble wisdom and meditative.

Practising the Dhamma in this life,
The path leading to a good bourn,
Those wishing for pleasure rejoice
In the delights of the deva world.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 107 Bahukārasutta: Very Helpful by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 26 Dānasaṁvibhāga Sutta: Giving and Sharing

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, if people knew as I know the results of giving and sharing, they would not eat without having given nor would the stain of stinginess overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there was someone to share it with. But, monks, because people do not know as I know the results of giving and sharing, they eat without having given. The stain of stinginess overcomes their minds.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

If people only knew—
so taught the Great Sage—
how the result of sharing has such great fruit,
then people would subdue the stain of stinginess
and with pleased minds
they would give gifts in proper occasion
to the noble ones where a gift bears great fruit.

Having given much food as offerings
to those most worthy of offerings,
the donors go to heaven
when they pass away from here,
the human state.

Having gone to heaven,
they rejoice and enjoy divine pleasures as they desire.
The generous people experience
the result of generously sharing with others.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.


Read this translation of Itivuttaka 26 Dānasaṁvibhāga Sutta: Giving and Sharing by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 98 Dānasutta: Giving

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, there are these two kinds of giving: the giving of material things and the giving of the Dhamma. Of these two kinds of giving, this is the foremost, namely, the giving of the Dhamma. There are these two kinds of sharing: the sharing of material things and the sharing of the Dhamma. Of these two kinds of sharing, this is the foremost, namely, the sharing of the Dhamma. There are these two kinds of help: help with material things and help with the Dhamma. Of these two kinds of help, this is the foremost, namely, help with the Dhamma.”

This is the meaning of what the Lord said. So in regard to this it was said:

When they say that giving
Is supreme and unsurpassed,
And the Lord himself has extolled sharing,
Who, wise and knowing,
Confident in that foremost field of merit,
Would not give at the appropriate time?

Both for those who proclaim it
And for those who listen to it,
Confident in the Sublime One’s teaching,
The supreme good is fully purified
As they live diligently in the teaching.

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 98 Dānasutta: Giving by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 83 Pañcapubbanimittasutta: The Five Prognostic Signs

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, when a deva is due to pass away from a company of devas, five prognostic signs appear: his flower-garlands wither, his clothes become soiled, sweat is released from his armpits, his bodily radiance fades, and the deva takes no delight in his heavenly throne. The devas, observing the prognostic signs that this deva is due to pass away, encourage him in three things with the words: ‘Go from here, friend, to a good bourn. Having gone to a good bourn, gain that which is good to gain. Having gained that which is good to gain, become firmly established in it.’”

When this was said, a certain bhikkhu asked the Lord: “Venerable sir, what is reckoned by the devas to be a good bourn? What is reckoned by the devas to be a gain that is good to gain? What is reckoned by the devas to be firmly established?”

“It is human existence, bhikkhus, that is reckoned by the devas to be a good bourn. When a human being acquires faith in the Dhamma-and-Discipline taught by the Tathāgata, this is reckoned by the devas to be a gain that is good to gain. When faith is steadfast in him, firmly rooted, established and strong, not to be destroyed by any recluse or brahmin or deva or Māra or Brahmā or by anyone else in the world, this is reckoned by the devas to be firmly established.”

This is the meaning of what the Lord said. So in regard to this it was said:

When a deva whose life is exhausted
Passes away from a deva-company,
The devas encourage him
In three ways with the words:

“Go, friend, to a good bourn,
To the fellowship of humans.
On becoming human acquire faith
Unsurpassed in the true Dhamma.

That faith made steadfast,
Become rooted and standing firm,
Will be unshakeable for life
In the true Dhamma well proclaimed.

Having abandoned misconduct by body,
Misconduct by speech as well,
Misconduct by mind, and whatever else
Is reckoned as a fault,

Having done much that is good
Both by body and by speech,
And done good with a mind
That is boundless and free from clinging,

With that merit as a basis
Made abundant by generosity,
You should establish other people
In the true Dhamma and the holy life.”

When the devas know that a deva
Is about to pass from their midst,
Out of compassion they encourage him:
“Return here, deva, again and again.”

This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 83 Pañcapubbanimittasutta: The Five Prognostic Signs by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 27 Mettācetovimutti Sutta: The Development of Loving-kindness

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, all the ways of making merit leading to future happiness do not equal a sixteenth part of the mind-liberation of loving-kindness. The mind-liberation of loving-kindness surpasses them and shines, blazes, and dazzles.”

“Just as the radiance of all the stars does not equal a sixteenth part of the radiance of the moon, the moon’s radiance surpasses them and shines, blazes, and dazzles, so do all the grounds for making merit leading to future happiness not equal a sixteenth part of the mind-liberation of loving-kindness. The mind-liberation of loving-kindness surpasses them and shines, blazes, and dazzles.”

“Just as in the last month of the rainy season, in the autumn, when the sky is clear and cloudless, the sun, on ascending the sky, dispels the darkness of space and shines, blazes and dazzles, so do all the grounds for making merit leading to future happiness do not equal a sixteenth part of the mind-liberation of loving-kindness. The mind-liberation of loving-kindness surpasses them and shines, blazes, and dazzles.

“Just as in the last stage of the night, not yet dawn, the morning star shines, blazes, and dazzles, so do all the grounds for making merit leading to future happiness do not equal a sixteenth part of the mind-liberation of loving-kindness. The mind-liberation of loving-kindness surpasses them and shines, blazes, and dazzles.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The one, who mindfully develops loving-kindness immeasurably, sees the destruction of defilements. The fetters in his mind are worn away.

If one spreads boundless loving-kindness without having a hateful mind, even for one being, as a result, he becomes a skilled Dhamma practitioner, not to speak of the power of abundance of merit accumulated by the noble one who has a compassionate mind towards all beings.

In this world, powerful kings who have conquered the earth crowded with beings have gone about performing sacrifices: the horse sacrifice, human sacrifice, water rites, and soma rites.

But those sacrifices do not equal even a sixteenth part of a well-developed mind of loving-kindness; just as all the stars in the sky do not equal even a sixteenth part of the radiance of the moon.

The one who neither kills nor influences others to kill nor defeats others nor influences others to defeat, spreads loving-kindness to all beings – he has no hatred towards anyone or anything at all.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.


Read this translation of Itivuttaka 27 Mettācetovimutti Sutta: The Development of Loving-kindness by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 71 Sammādiṭṭhikasutta: Having Right View

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

“Mendicants, I’ve seen beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly. At the breaking up of the body, after death, they were reborn in a good destination, a heaven world.

Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

That is what the Buddha said. On this it is said:

“When the mind has been directed right,
and words rightly spoken,
and right bodily deeds have been done,
a person here

learned, doer of good deeds,
though their life may be short,
when their body breaks up,
that wise person is reborn in heaven.”

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


Read this translation of Itivuttaka 71 Sammādiṭṭhikasutta: Having Right View by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org. Or listen on SC-Voice.net.

Iti 29 Sukhavihārasutta: Living in Happiness

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

“Mendicants, when a mendicant has two qualities they live happily in the present life—without distress, anguish, and fever—and when the body breaks up, after death, they can expect a good rebirth. What two? Guarding the sense doors and moderation in eating. When a mendicant has these two qualities they live happily in the present life—without distress, anguish, and fever—and when the body breaks up, after death, they can expect a good rebirth.”

That is what the Buddha said. On this it is said:

“Eye, ear, nose, tongue,
body, and likewise mind:
a mendicant who makes these
sense doors well guarded—

eating in moderation,
restrained in the sense faculties—
reaps happiness
both physical and mental.

Not burning in body,
not burning in mind,
by day or by night
such a person lives in happiness.”

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


Read this translation of Itivuttaka 29 Sukhavihārasutta: Living in Happiness by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

Iti 112 Loka Sutta: The World

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, the world has been fully understood by the Tathāgata; the Tathāgata is detached from the world. Monks, the origin of the world has been fully understood by the Tathāgata; the origin of the world has been removed completely by the Tathāgata. Monks, the cessation of the world has been fully understood by the Tathāgata; the cessation of the world has been realized by the Tathāgata. Monks, the way leading to the cessation of the world has been fully understood by the Tathāgata; the way leading to the cessation of the world has been developed by the Tathāgata.

Monks, in this world with its devās, Māras, and Brahmas, with its recluses and Brāhmin, in this whole generation with its devās and humans, whatever is seen, heard, smelled, tasted, touched, cognized, attained, sought, and reflected upon by the mind, is fully understood by the Tathāgata. Therefore, he is called the Tathāgata.

Monks, during the time period from the night when the Tathāgata awakens to unsurpassed full enlightenment until the night when he passes away into the Nibbāna-element with no residue left, whatever he speaks, utters, and explains is just so and not otherwise. Therefore, he is called the Tathāgata.

Monks, whatever way the Tathāgata speaks, that is exactly the way the Tathāgata acts. Whatever way the Tathāgata acts, that is exactly the way the Tathāgata speaks. In this way, the Tathāgata acts as he speaks and speaks as he acts. Therefore, he is called the Tathāgata.

Monks, in this world with its devās, Māras, and Brahmas, with its recluses and Brāhmin, in this whole generation with its devās and humans, the Tathāgata is the conqueror of all, unvanquished, the one who realized everything, the one who took everything under his control. Therefore, he is called the Tathāgata.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Having realized the whole world,
and its true nature,
the Tathāgata is detached from the world
and has abandoned desire for it.

The Blessed One is the all-conquering Wise Sage,
freed from every bond.
The Buddha has reached that perfect peace,
Nibbāna, which is free from fear.

The Buddha is freed from all taints,
and freed from all suffering.
With doubts destroyed,
he has destroyed all Kamma
and is liberated by the destruction
of unwholesomeness.

The Enlightened one,
the Blessed One,
the unsurpassed lion-king,
bringing happiness
to the world of gods and humans,
turns the Noble Wheel of Dhamma.

Wise gods and humans
have gone for refuge
to the Buddha and,
on meeting him,
they pay homage to the greatest one,
the all-seeing hero.

The Blessed One is perfectly tamed:
of those who tame, he is the best.
The Blessed One is perfectly calm:
of those who calm others, he is the seer.
The Blessed One is free from suffering:
of those who free others, he is the foremost.
The Blessed One crossed over saṁsāra:
of those who help others to cross, he is the chief.

Thus, gods and humans
pay homage to the greatest one,
to the all-seeing hero saying,
“In the world together with its gods,
there is no one equalling you.
You are the unique, supreme teacher.”

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.


Read this translation of Itv 112 Loka Sutta: The World by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

Iti 84 Bahujanahitasutta: For the Welfare of the People

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

“Three people, mendicants, arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What three? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. This is the first person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Furthermore, it’s when a mendicant is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment. They teach Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. This is the second person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Furthermore, it’s when a disciple of that Teacher is a trainee, a learned practitioner with precepts and observances intact. They teach Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. This is the third person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. These are the three people who arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

The Buddha spoke this matter. On this it is said:

“The Teacher is the first, the great hermit,
following whom is the disciple of developed self,
and then a trainee, a practitioner, learned,
with precepts and observances intact.

These three are first among gods and humans,
beacons proclaiming the teaching!
They fling open the door to the deathless,
freeing many from bondage.

Following the path so well taught
by the unsurpassed caravan leader,
those who are diligent in the Holy One’s teaching
make an end of suffering in this very life.”

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


Read this translation of Itivuttaka 84 Bahujanahitasutta: For the Welfare of the People by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

Iti 100 Brāhmaṇadhammayāgasutta: The Dhamma-offering

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, I am a brahmin, ever accessible to entreaties, open-handed, one bearing his last body, an unsurpassed physician and surgeon. You are my own legitimate sons, born from my mouth, born of Dhamma, fashioned by Dhamma, heirs of Dhamma, not heirs of material things.

“Bhikkhus, there are these two kinds of giving: the giving of material things and the giving of the Dhamma. Of these two kinds of giving, this is the foremost, namely, the giving of the Dhamma. There are these two kinds of sharing … these two kinds of help … these two kinds of offerings: the offering of material things and the offering of the Dhamma. Of these two kinds of offering, this is the foremost, namely, the offering of the Dhamma.”

This is the meaning of what the Lord said. So in regard to this it was said:

The Tathāgata has made the Dhamma-offering,
Unselfish, compassionate towards all beings;
Living beings revere such a one,
Gone beyond being, as chief of devas and humans.


This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 100 Brāhmaṇadhammayāgasutta: The Dhamma-offering by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.