The braces {} contain alternate reference numbers for these suttas. The first is the nipata and sutta number within the nipata, the second is the corresponding starting volume and page number in the PTS romanized Pali edition.

Introduction

27. The Development of Loving-kindness {Iti I.27; Iti 19}
 

"Bhikkhus, there are these three elements of escape. What three? The escape from sensual desires, that is, renunciation; the escape from form, that is, the formless; and the escape from whatever has come to be, from whatever is conditioned and dependently arisen, that is, cessation. These, bhikkhus, are the three elements of escape."

Having known the escape from sensual desires
And the overcoming of forms,
One whose energy is always ardent
Reaches the stilling of all formations.

Such a bhikkhu who sees rightly
Is thereby well released.
Accomplished in knowledge, at peace,
That sage has overcome all bonds.

75. A Rainless Cloud {Iti III.26; Iti 64}
 

This was said by the Lord...

"Bhikkhus, these three kinds of persons are found existing in the world. What three? One who is like a rainless cloud, one who rains locally, and one who rains everywhere.

"Now what kind of person, bhikkhus, is like a rainless cloud? Here, a certain person is not a giver to anyone; he does not give food, drink, clothing, vehicles, garlands, scents, ointments, beds, lodging, and lamps to recluses and brahmans, to the poor, destitute, and needy. This kind of person is like a rainless cloud.

"Now what, bhikkhus, is the kind of person who rains locally? Here, a certain person is a giver to some but not a giver to others. Food, drink, clothing, vehicles, garlands, scents, ointments, beds, lodging, and lamps he gives only to some recluses and brahmans, to some of the poor, destitute, and needy, but not to others. This is the kind of person who rains locally.

"Now what, bhikkhus, is the kind of person who rains everywhere? Here, a certain person gives to all. He gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, lodging, and lamps to all recluses and brahmans, to the poor, destitute, and needy. This is the kind of person who rains everywhere.

"These, bhikkhus, are the three kinds of persons found existing in the world."

Neither to recluses nor brahmans
Nor to the poor and destitute
Does he distribute his store
Of food and drink and goods;
That base person is called
"One like a rainless cloud."

To some he does not give,
To some he offers alms;
That one wise people call
"One who rains only locally."

A person renowned for his bounty,
Compassionate towards all beings,
Distributes alms gladly.
"Give! Give!" he says.

Like a great storm cloud
That thunders and rains down
Filling the levels and hollows,
Saturating the earth with water,
Even so is such a person.

Having righteously gathered wealth
Which he obtains by his own effort,
He fully satisfies with food and drink
Whatever beings live in need.

82. Joyous Utterances {Iti III.33; Iti 75}
 

This was said by the Lord...

"Bhikkhus, among the devas these three joyous utterances are proclaimed from time to time upon certain occasions. What three?

"At the time when a noble disciple, having had his hair and beard shaved off and having clothed himself in the yellow robe, intends going forth from home into homelessness, at that time among the devas the joyous utterance is proclaimed: 'A noble disciple intends to do battle with Mara.' This is the first joyous utterance proclaimed among the devas from time to time upon a certain occasion.

"Again, bhikkhus, at the time when a noble disciple lives engaged in cultivating the seven groups of the requisites of enlightenment, at that time among the devas the joyous utterance is proclaimed: 'A noble disciple is doing battle with Mara.' This is the second joyous utterance proclaimed among the devas from time to time upon a certain occasion.

"And again, bhikkhus, at the time when a noble disciple, through realization by his own direct knowledge, here and now enters and abides in the mind-release and wisdom-release that is taintless by the destruction of the taints, at that time among the devas the joyous utterance is proclaimed: 'A noble disciple has won the battle. He was in the forefront of the fight and he now dwells victorious.' This, bhikkhus, is the third joyous utterance proclaimed among the devas from time to time upon a certain occasion.

"These, bhikkhus, are the three joyous utterances..."

On seeing that he has won the battle,
Even the devas honor him,
The Fully Enlightened One's disciple,
A great one free from diffidence:

"We salute you, O thoroughbred man,
You who have won a difficult conquest.
Having routed the army of Death,
You are unhindered in liberation."

Thus do the devas extol him,
The one who has attained the goal,
For they do not perceive in him
Ground for subjection to Death's control.

84. For the Welfare of Many {Iti III.35; Iti 78}
 

This was said by the Lord...

"Bhikkhus, these three persons appearing in the world appear for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. What three?

"Here, bhikkhus, a Tathagata appears in the world, an Arahant, a Fully Enlightened One, possessing perfect knowledge and conduct, a sublime one, a world-knower, an unsurpassed leader of persons to be tamed, a teacher of devas and humans, an enlightened one, a Lord. He teaches Dharma that is good at the outset, good in the middle, and good at the end, with its correct meaning and wording, and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the first person appearing in the world who appears for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.

"Next, bhikkhus, there is a disciple of that teacher, an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being, and is completely released through final knowledge. He teaches Dharma... and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the second person appearing in the world... for the good, welfare, and happiness of devas and humans.

"And next, bhikkhus, there is a disciple of that teacher, a learner who is following the path, who has learned much and is of virtuous conduct. He teaches Dharma... and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the third person appearing in the world... for the good, welfare, and happiness of devas and humans.

"These, bhikkhus, are the three persons appearing in the world who appear for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans."

The teacher, the great sage,
Is the first in the world;
Following him is the disciple
Whose composure is perfected;
And then the learner training on the path,
One who has learned much and is virtuous.

These three are chief amongst devas and humans:
Illuminators, preaching Dharma,
Opening the door to the Deathless,
They free many people from bondage.

Those who follow the path
Well taught by the unsurpassed
Caravan-leader, who are diligent
In the Sublime One's dispensation,
Make an end of suffering
Within this very life itself

90. Foremost Faith {Iti III.41; Iti 87}
 

This was said by the Lord...

"Bhikkhus, there are these three foremost kinds of faith. What are the three?

"Whatever beings there are, whether footless or two-footed or four-footed, with form or without form, percipient or non-percipient or neither-percipient-nor-non-percipient, of these the Tathagata is reckoned foremost, the Arahant, the Fully Enlightened One. Those who have faith in the Buddha have faith in the foremost, and for those with faith in the foremost the result will be foremost.

"Whatever states there are, whether conditioned or unconditioned, of these detachment is reckoned foremost, that is, the subduing of vanity, the elimination of thirst, the removal of reliance, the termination of the round (of rebirths), the destruction of craving, detachment, cessation, Nibbana. Those who have faith in the Dharma of detachment have faith in the foremost, and for those with faith in the foremost the result will be foremost.

"Whatever communities or groups there are, bhikkhus, of these the Sangha of the Tathagata's disciples is reckoned foremost, that is, the four pairs of persons, the eight individuals. This Sangha of the Lord's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassable field of merit for the world. Those who have faith in the Sangha have faith in the foremost, and for those with faith in the foremost the result will be foremost.

"These, bhikkhus, are the three foremost kinds of faith."

This is foremost for those with faith,
For those who know the foremost Dharma:
Having faith in the Buddha as foremost,
Worthy of offerings, unsurpassed;

Having faith in the Dharma as foremost,
The peace of detachment, bliss;
Having faith in the Sangha as foremost,
A field of merit unsurpassed.

Distributing gifts among the foremost,
Foremost is the merit that accrues;
Foremost their life and beauty,
Fame, reputation, happiness, and strength.

The wise one who gives to the foremost,
Concentrated on the foremost Dharma,
Whether he becomes a deva or a human,
Rejoices in his foremost attainment.

106. With Brahma {Iti IV.7; Iti 109}
 

This was said by the Lord...

"Living with Brahma are those families where, within the home, mother and father are respected by their children. Living with the early devas are those families where, within the home, mother and father are respected by their children. Living with the early teachers are those families where, within the home, mother and father are respected by their children. Living with those worthy of adoration are those families where, within the home, mother and father are respected by their children. 'Brahma,' bhikkhus, is a term for mother and father. 'Early devas' and 'early teachers' and 'those worthy of veneration' are terms for mother and father. For what reason? Because mother and father are very helpful to their children, they take care of them and bring them up and teach them about the world."

Mother and father are called
"Brahma," "early teachers"
And "worthy of veneration,"
Being compassionate towards
Their family of children.

Thus the wise should venerate them,
Pay them due honor,
Provide them with food and drink,
Give them clothing and a bed,
Anoint and bathe them
And also wash their feet.

When he performs such service
For his mother and his father,
They praise that wise person even here
And hereafter he rejoices in heaven

109. The River Current {Iti IV.10; Iti 114}
 

This was said by the Lord...

"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 Tathagata, the Arahant, the Fully Enlightened One."

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.

112. The World {Iti IV.13; Iti 121}
 

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

"Bhikkhus, the world has been fully understood by the Tathagata; the Tathagata is released from the world. The origin of the world has been fully understood by the Tathagata; the origin of the world has been abandoned by the Tathagata. The cessation of the world has been fully understood by the Tathagata; the cessation of the world has been realized by the Tathagata. The course leading to the cessation of the world has been fully understood by the Tathagata; the course leading to the cessation of the world has been developed by the Tathagata.

"Bhikkhus, in the world with its devas, maras, and brahmas, with its recluses and brahmans, among humankind with its princes and people, whatever is seen, heard, sensed, cognized, attained, sought, and reflected upon by the mind -- that is fully understood by the Tathagata: therefore he is called the Tathagata.

"Bhikkhus, from the night when the Tathagata awakened to unsurpassed full enlightenment until the night when he passes away into the Nibbana-element with no residue left, whatever he speaks, utters, and explains -- all that is just so and not otherwise: therefore he is called the Tathagata.

"As the Tathagata says, so he does; as the Tathagata does, so he says: therefore he is called the Tathagata.

"In the world with its devas, maras, and brahmas, with its recluses and brahmans, among humankind with its princes and people, the Tathagata is the conqueror, unvanquished, all-seer, wielding power: therefore he is called the Tathagata."

By knowledge of the whole world,
The whole world as it truly is,
He is released from all the world,
In all the world he is unattached.

The all-conquering heroic sage,
Freed from every bond is he;
He has reached that perfect peace,
Nibbana which is free from fear.

Rid of taints, he is enlightened,
Trouble-free, with doubts destroyed,
Reached the final end of deeds,
Released by clinging's full destruction.

The Enlightened One, the Lord,
A lion is he, unsurpassed;
For in the world together with its devas
He set the Brahma-wheel in motion.

Thus those devas and human beings,
Gone for refuge to the Buddha,
On meeting him pay homage to him,
The great one free from diffidence.

Tamed, of the tamed he is the best;
Calmed, of the calmed he is the seer;
Freed, of the freed he is the foremost;
Crossed, of the crossed he is the chief.

Thus do they pay him due homage,
The great one free from diffidence:
"In the world together with its devas
There is no person equalling you."

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

Revised: Thursday 2005-06-09