Itivuttaka (So It Was Said)

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

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

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

“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.

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

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

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

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

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

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

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

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

“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.

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.

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

“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;

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

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

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.”

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

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

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

“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.

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

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.”

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

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

“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.

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

“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.

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

See how close they are— the still to the still, the quenched to the quenched, the greedless to the greedless.”

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

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

“Mendicants, there are these three fires. What three? The fires of greed, hate, and delusion. These are the three fires.” The Buddha spoke this matter. On this it is said:

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

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.

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

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

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

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

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

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

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

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

“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.”

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

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

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

“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.

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

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

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

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

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

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

“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.

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.

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.”

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

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 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.

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.

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;

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 of good morals, a conscientious mendicant.

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

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

“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.

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.

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

“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?

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.”

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

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

“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.

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.

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.

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

“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.

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.”

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

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

“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.

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.

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.

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.

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

“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.”

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

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

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

“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.

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

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

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