Thursday, September 12, 2019

KN Iti iti-vuttaka, thus was it said, B. Thanissaro trans.

New:

šŸ”—šŸ”Š KN Iti Roboman reads B. Thanissaro trans. šŸ¤–šŸŽ™šŸ“šŸ‡ŗšŸ‡ø󠁧󠁢󠁄󠁮󠁧ó æ️

And complete English and Pali side by side Sutta text

4šŸ‘‘☸ Cattāri Ariya-saccaį¹ƒ å››č–č«¦

KN Iti-vuttaka

thus (it was) said

112 suttas total.
4šŸ‘‘☸ → KN → Iti      AN   DN   KN   MN   SN   (⤴)
šŸ”—šŸ”Š KN Iti John Ireland trans. šŸŽ™šŸ“šŸ‡ŗšŸ‡ø󠁧󠁢󠁄󠁮󠁧ó æ️
šŸ”—šŸ”Š KN Iti Roboman reads B. Thanissaro trans. šŸ¤–šŸŽ™šŸ“šŸ‡ŗšŸ‡ø󠁧󠁢󠁄󠁮󠁧ó æ️

Eka-nipāta: group 1 : suttas 1-27 (šŸ¤– 28m)
Duka-nipāta: group 2 : suttas 28-49 (šŸ¤– 25m)
Tika-nipāta: group 3 : suttas 50-99 (šŸ¤– 86m)
catukka-nipāto: group 4 : suttas 100-112 (šŸ¤– 28m)

Ekanipāta Paį¹­hama Vagga

KN Iti 1 Lobha
KN Iti 2 Dosa
KN Iti 3 Moha
KN Iti 4 Kodha
KN Iti 5 Makkha
KN Iti 6 Māna
KN Iti 7 SabbapariƱƱā
KN Iti 8 MānapariƱƱā
KN Iti 9 LobhapariƱƱā
KN Iti 10 DosapariƱƱā

Ekanipāta Dutiya Vagga

KN Iti 11 MohapariƱƱā
KN Iti 12 KodhapariƱƱā
KN Iti 13 MakkhapariƱƱā
KN Iti 14 AvijjānÄ«varaį¹‡a
KN Iti 15 Taį¹‡hāsaį¹ƒyojana
KN Iti 16 Sekha 1
KN Iti 17 Sekha 2
KN Iti 18 Saį¹…ghabheda
KN Iti 19 Saį¹…ghasāmaggÄ«
KN Iti 20 Paduį¹­į¹­hacitta

Ekanipāta Tatiya Vagga

KN Iti 21 Pasannacitta
KN Iti 22 Metta
KN Iti 23 Ubhayattha
KN Iti 24 Aį¹­į¹­hipuƱja
KN Iti 25 Musāvāda
KN Iti 26 Dāna
KN Iti 27 Mettābhāvanā

Dukanipāta Paį¹­hama Vagga

KN Iti 28 Dukkhavihāra
KN Iti 29 Sukhavihāra
KN Iti 30 TapanÄ«ya
KN Iti 31 AtapanÄ«ya
KN Iti 32 SÄ«la 1
KN Iti 33 SÄ«la 2
KN Iti 34 Ä€tāpÄ«
KN Iti 35 Nakuhana 1
KN Iti 36 Nakuhana 2
KN Iti 37 Somanassa

Dukanipāta Dutiya Vagga

KN Iti 38 Vitakka
KN Iti 39 Desanā
KN Iti 40 Vijjā
KN Iti 41 PaƱƱāparihÄ«na
KN Iti 42 Sukkadhamma
KN Iti 43 Ajāta
KN Iti 44 Nibbānadhātu
KN Iti 45 Paį¹­isallāna
KN Iti 46 Sikkhānisaį¹ƒsa
KN Iti 47 Jāgariya
KN Iti 48 Ä€pāyika
KN Iti 49 Diį¹­į¹­higata

Tikanipāta Paį¹­hama Vagga

KN Iti 50 MÅ«la
KN Iti 51 Dhātu
KN Iti 52 Vedanā 1
KN Iti 53 Vedanā 2
KN Iti 54 Esanā 1
KN Iti 55 Esanā 2
KN Iti 56 Ä€sava 1
KN Iti 57 Ä€sava 2
KN Iti 58 Taį¹‡hā
KN Iti 59 Māradheyya

Tikanipāta Dutiya Vagga

KN Iti 60 PuƱƱakiriyavatthu
KN Iti 61 Cakkhu
KN Iti 62 Indriya
KN Iti 63 Addhā
KN Iti 64 Duccarita
KN Iti 65 Sucarita
KN Iti 66 Soceyya
KN Iti 67 Moneyya
KN Iti 68 Rāga 1
KN Iti 69 Rāga 2

Tikanipāta Tatiya Vagga

KN Iti 70 Micchādiį¹­į¹­hika
KN Iti 71 Sammādiį¹­į¹­hika
KN Iti 72 Nissaraį¹‡iya
KN Iti 73 Santatara
KN Iti 74 Putta
KN Iti 75 Avuį¹­į¹­hika
KN Iti 76 Sukhapatthanā
KN Iti 77 Bhidura [Bhindanā]
KN Iti 78 Dhātu­sosaį¹ƒ­sandana
KN Iti 79 Parihāna

Tikanipāta Catuttha Vagga

KN Iti 80 Vitakka
KN Iti 81 Sakkāra
KN Iti 82 Devasadda
KN Iti 83 PaƱcapubbanimitta
KN Iti 84 Bahujanahita
KN Iti 85 AsubhānupassÄ«
KN Iti 86 Dhamm­Änudhamma­paį¹­ipanna
KN Iti 87 Andhakaraį¹‡a
KN Iti 88 Antarāmala
KN Iti 89 Devadatta

Tikanipāta PaƱcama Vagga

KN Iti 90 Aggappasāda KN Iti 87 AN 4.34*, AN 5.32*
KN Iti 91 JÄ«vika
KN Iti 92 Saį¹…ghāį¹­i­kaį¹‡į¹‡a
KN Iti 93 Aggi
KN Iti 94 Upaparikkha
KN Iti 95 KāmÅ«papatti
KN Iti 96 Kāmayoga
KN Iti 97 Kalyāį¹‡asÄ«la
KN Iti 98 Dāna
KN Iti 99 Tevijja

Catukkanipāta Paį¹­hama Vagga

KN Iti 100 Brāhmaį¹‡a­dhamma-yāga: Buddha shares his Dharma to heirs with open hands
KN Iti 101 Su-labha: easy to gain: monk is contented with 4 requisites
KN Iti 102 Ä€sava-k-khaya: asinine-inclinations-killed
KN Iti 103 Samaį¹‡a-brāhmaį¹‡a: contemplatives & brahmans: they're not real unless they penetrate 4nt noble truths. See also: (identical) SN 56:22; Sn 3:12
KN Iti 104 SÄ«la-sampanna: (in) virtue-(they are)-successful. šŸ”—Shares passage with SN 46.3 , without the explicit pa-mojja
KN Iti 105 Taį¹‡h-uppāda: Craving's-arising: craving for such things as clothes, lodgings, foods, leads to rebirth in samsara. See also: AN 4:9; AN 4:28; Sn 3:12
KN Iti 106 Sa-brahmaka: with-Brahma: children should honor and respect parents, teacher, this is like living with the Deity Brahma. See also: AN 2:31—32; AN 4:63
KN Iti 107 Bahu-kāra: very-helpful. Mutual dependence between monks and laity. They offer requisites, monks teach Dhamma.
KN Iti 108 Kuha: deceitful: any monks who are deceitful, stubborn, talkers, frauds, arrogant, & uncentered are not followers of mine. They have turned away from this Dhamma-&-Vinaya.
KN Iti 109 NadÄ«-sota: rivers & streams: simile of river, whirlpool for 5niv hindrances. Even if it’s with pain, you should abandon sensual desires. See also AN 7:48 and AN 10:13.
KN Iti 110 Cara: walking: (same as AN 4.11) in all 4 postures, one works on attaining first jhana by overcoming the 3 vitakkas corresponding to the 3 wrong sankappa (right resolves).
KN Iti 111 Sampanna-sÄ«la: successful in virtue: (same as AN 4.12) doing jhanas in all 4 postures. It's definitely 4 jhanas, when it has samadhi, ekaggata, passadhi, sati, viriya.
KN Iti 112 Loka: world: (same as AN 4:23) Buddha describes extent of his awakening thoroughly. See also: MN 72; MN 140; MN 146; AN 4:24; AN 10:81; §63; Sn 5:6

į¹¬hānissaro Bhikkhu KN Iti Introduction

(šŸ¤– 9m) THE ITIVUTTAKA, a collection of 112 short discourses, takes its name from the statement at the beginning of each of its discourses: this (iti) was said (vuttaį¹) by the Blessed One. The collection as a whole is attributed to a laywoman named Khujjuttarā, who worked in the palace of King Udena of KosambÄ« as a servant to one of his queens, Sāmāvati. Because the Queen could not leave the palace to hear the Buddha’s discourses, Khujjuttarā went in her place, memorized what the Buddha said, and then returned to the palace to teach the Queen and her 500 ladies-in-waiting. For her efforts, the Buddha cited Khujjuttarā as the foremost of his laywomen disciples in terms of her learning. She was also an effective teacher: when the inner apartments of the palace later burned down, killing the Queen and her entourage, the Buddha commented (in Udāna 7:10) that all of the women had reached at least the first stage of awakening.
The name of the Itivuttaka is included in the standard early list of the nine divisions of the Buddha’s teachings–a list that predates the organization of the Pali Canon as we now know it. It’s impossible to determine, though, the extent to which the extant Pali Itivuttaka corresponds to the Itivuttaka mentioned in that list. The Chinese canon contains a translation of an Itivuttaka, attributed to HsĆ¼an-tsang, that strongly resembles the text of the Pali Itivuttaka, the major difference being that parts of the Group of Threes and all of the Group of Fours in the Pali are missing in HsĆ¼an-tsang’s translation. Either these parts were later additions to the text that found their way into the Pali but not into the Sanskrit version translated by HsĆ¼an-tsang, or the Sanskrit text was incomplete, or HsĆ¼an-tsang’s translation–which dates from the last months of his life–was left unfinished.
The extant Pali Itivuttaka is composed of 112 itivuttakas (to distinguish between individual itivuttakas and the collection as a whole, the standard practice is to capitalize the latter and not the former.) The collection is organized into four groups, according to the number of items treated in each itivuttaka. Thus the Group of Ones contains itivuttakas treating one item; the Group of Twos, those treating two items, and so on up to four. In this way, the Itivuttaka resembles the Aį¹…guttara Nikāya in its method of organization.
And the resemblance goes beyond that. Many of the suttas in the Aį¹…guttara are composed of a prose passage followed by a verse summary of what’s given in the prose. This was apparently one of the Buddha’s techniques for helping his listeners remember his message. In the Itivuttaka, all of the passages follow this pattern: a prose passage, spoken by the Buddha to the monks, followed by a verse, also attributed to the Buddha, summarizing the prose passage. However, more often than not, the verses in the itivuttakas add extra information not covered in the prose. In most cases, the extra information is fairly minor, but in a few (such as §63), it’s quite extensive. Because the prose passages are, in many instances, extremely short, this raises the question of whether they report entire discourses or simply gives the gist of those discourses. If just the gist, then perhaps the added information in the verse was actually treated in the full prose of the original discourse.
More than any other collection in the Canon, the Itivuttaka gives a sense of the Buddha’s ability to recycle his material when composing verses. In some cases, entire verses are repeated (e.g., §15 and §105); in others, a verse composed on one topic is fitted to another topic simply with the change of a word or two (e.g., §§1-6). In still others, repeated cadences and lines help to round out verses on a variety of topics (§§52, 54, 56). Although this tendency may seem to indicate a lack of originality, it is not a flaw. It eases the task of listeners trying to memorize blocks of material, and points out parallels between subjects that otherwise might not be clear.
In terms of style, the Itivuttaka differs from its neighbors in the Khuddaka Nikāya–such as the Dhammapada and Udāna–in being less obviously shaped by literary considerations. Most of the prose and verse passages are straightforwardly didactic, and so the collection as a whole does not convey a strong literary “savor” (rasa), the aesthetic experience of an emotion that people in ancient India sought in literary works. However, the collection does contain occasional traces of a literary sensibility.
As an overall organizing principle, the final itivuttaka in each of the four groups conveys the astounding savor: the aesthetic experience conveyed by the portrayal of something astonishing. The Group of Ones ends with a passage (§27) on how good will for all beings is a victory excelling the victories of all the kings of the past; the Group of Twos ends with a passage (§49) on the Arahant’s paradoxical avoidance of both becoming and non-becoming in mastering the path to awakening. The Group of Threes ends with a celebration (§99) of the Arahant as the true brahman; and the Group of Fours ends with an even more elaborate celebration (§112) of the many amazing qualities of the Buddha himself. In this way, even though the majority of passages in each group are not literary, the experience of reading (or listening to) each group ends on an aesthetically satisfying note.
Along the way, there enough poetic figures to maintain interest with touches of aesthetic savor. Although some of these figures, such as alliteration, are hard to convey in translation, others survive the rendering from Pali into English. The most prominent figures are similes (§§27, 38, 60, 69, 74, 75, 76, 78, 82, 87, 89, 91, 92) and metaphors (§§38, 46, 57, 58, 59, 62, 68, 93, 96, 112), including one complete metaphor (§109). Another figure used is the lamp: a poetic figure in which one word, such as an adjective or a verb, functions in two or more different clauses or sentences. The name of this figure comes from the image of the different clauses or sentences “radiating” from the one word. Examples of lamps in the Itivuttaka are in §§27, 87, and 92. Other figures include narratives (§§22, 83, 89) distinctions (§§27, 112), etymologies (§112), an illustration (§92), a rhetorical question (§98), and praise (§§106, 107, 112). These figures provide a variety of aesthetic savors, although the military similes and metaphors (§§27, 46, 62, 67, 68, 69, 82), along with distinctions and praise, make the heroic savor dominant. Because, in the aesthetic, tradition of the time, the heroic savor is supposed to shade into the astounding savor at the end of a work, this harmonizes with the overall organization of each group, noted above. Thus, even though the Itivuttaka is not a blatantly literary work, there is at least some aesthetic unity to the collection as a whole.
In terms of content, the itivuttakas cover the full range of Buddhist practice, with an emphasis on the very basic and very advanced stages. On the basic levels, the texts focus on the distinction between skillful and unskillful behavior. On the advanced, they treat such subtle topics as the role of becoming on the path (§49), the different aspects of Unbinding (§44), and the fact that an Arahant, having abandoned the All (§66; §68) cannot be classified in any way (§63; §69). In fact, many of the discussions about these more advanced points of the practice are found nowhere else in the Canon. If they had not been memorized, our knowledge of the Buddha’s teachings would have been severely impoverished. Like Queen Sāmāvati and her entourage, we are in Khujjuttarā’s debt.

Misc.


jhāna mentioned in 7 suttas


(but 4 jhānas are never taught, just jhana)

https://notesonthedhamma.blogspot.com/2019/09/kn-iti-all-references-to-jhana-7.html

ātāpÄ«suttaį¹ƒ (KN 4.34), with ardency and jhana, capable of nirvana. implies, without that, not capable.
paį¹­isallānasuttaį¹ƒ (KN 4.45) buddha describes himself as always trying to be in jhana, samadhi, linked to retreat/patisallana
sikkhānisaį¹ƒsasuttaį¹ƒ (KN 4.46) monks always should be in samadhi and jhana
jāgariyasuttaį¹ƒ (KN 4.47), obtaining jhana necessary for nirvana
dhātusosaį¹ƒsandanasuttaį¹ƒ (KN 4.78), in verse, passing mention of noble ones in jhana
sakkārasuttaį¹ƒ (KN 4.81) monks always in samadhi in jhana, even on almsround
bahukārasuttaį¹ƒ (KN 4.107), in verse, passing mention of arahant in jhana

every vitakka reference in KN Iti (6 suttas)


https://notesonthedhamma.blogspot.com/2019/09/every-vitakka-in-suttas-kn-iti.html

6 suttas in KN Iti
KN Iti 38 vitakka
KN Iti 80 vitakka: thought: abandon thoughts connected to household
KN Iti 85 a-subh-ānupassī: non-beautiful-conemplation
KN Iti 86 dhamm-ānu-dhamma-paį¹­ipanna: proper practice
KN Iti 87 andhakaraį¹‡a
KN Iti 110 (same as AN 4.11) cara: walking (vitakka in various postures)




☸ Lucid 24.org šŸ˜


Posted by at No comments:
Subscribe to: Posts (Atom)