Itivuttaka (So It Was Said)

“The astute praise diligence in making merit. Being diligent, an astute person secures both benefits:

the benefit in this life, and in lives to come. Attentive, comprehending the meaning, they are said to be astute.”

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 individual roaming and transmigrating for an eon would amass a heap of bones the size of this Mount Vepulla, if they were gathered together and not lost.” The Buddha spoke this matter. On this it is said:

“If the bones of a single individual for a single eon were gathered up, they’d make a pile the size of a mountain: so said the great seer.

And this is declared to be as big as Mount Vepulla, higher than the Vulture’s Peak in the Mountainfold of the Magadhans.

But then, with right understanding, one sees the noble truths— suffering, suffering’s origin, suffering’s transcendence, and the noble eightfold path that leads to the stilling of suffering.

After roaming on seven times at most, that individual makes an end of suffering, with the ending of all fetters.”

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, for an individual person who transgresses in one thing, there is no bad deed they would not do, I say. What one thing? It is this: telling a deliberate lie.” The Buddha spoke this matter. On this it is said:

“When a personage, spurning the hereafter, transgresses in just one thing— lying— there is no evil they would not do.”

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, if sentient beings only knew, as I do, the fruit of giving and sharing, they would not eat without first giving, and the stain of stinginess would not occupy their minds. They would not eat without sharing even their last mouthful, their last morsel, so long as there was someone to receive it. It is because sentient beings do not know, as I do, the fruit of giving and sharing, that they eat without first giving, and the stain of stinginess occupies their minds.” The Buddha spoke this matter. On this it is said:

“If sentient beings only knew how great is the fruit of giving and sharing as taught by the great seer!

Rid of the stain of stinginess, with clear and confident heart, they would duly give to the noble ones, where a gift is very fruitful.

Having given food in abundance to those worthy of a religious donation, after passing from the human realm, the givers go to heaven.

And when they have arrived there in heaven, they enjoy all the pleasures they desire. The generous enjoy the fruit of giving and sharing.”

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, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by love. Surpassing them, the heart’s release by love shines and glows and dazzles.

It’s like how the radiance of all the stars is not worth a sixteenth part of the moon’s radiance. Surpassing them, the moon’s radiance shines and glows and dazzles. In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by love. Surpassing them, the heart’s release by love shines and glows and dazzles.

It’s like the last month of the rainy season, in autumn, when the heavens are sunny and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and dazzles. In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by love. Surpassing them, the heart’s release by love shines and glows and dazzles.

It’s like how, at the crack of dawn, the morning star shines and glows and dazzles. In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by love. Surpassing them, the heart’s release by love shines and glows and dazzles.” The Buddha spoke this matter. On this it is said:

“A mindful one who develops limitless love weakens the fetters, seeing the ending of attachments.

Loving just one creature with a hateless heart makes you a good person. Sympathetic for all creatures, a noble one creates abundant merit.

The royal potentates conquered this land and traveled around sponsoring sacrifices— horse sacrifice, human sacrifice, the sacrifices of the ‘casting of the yoke-pin’, <j>the ‘royal soma drinking’, and the ‘unimpeded’.

These are not worth a sixteenth part of the mind developed with love, as starlight cannot rival the moon.

Don’t kill or cause others to kill, don’t conquer or encourage others to conquer, with love for all living creatures— you’ll have no enmity for anyone.”

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, when a mendicant has two qualities they live unhappily in this very life—with distress, anguish, and fever— and when the body breaks up, after death, they can expect a bad rebirth. What two? Not guarding the sense doors and eating too much. When a mendicant possesses these two qualities they live unhappily in this very life—with distress, anguish, and fever— and when the body breaks up, after death, they can expect a bad rebirth.” The Buddha spoke this matter. On this it is said:

“Eye, ear, nose, tongue, body, and likewise mind: a mendicant who leaves these sense doors unguarded—

immoderate in eating, sense faculties unrestrained— reaps suffering both physical and mental.

Burning in body, burning in mind, by day or by night such a person lives in 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, when a mendicant has two qualities they live happily in this very 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 possesses these two qualities they live happily in this very life—without distress, anguish, and fever— and when the body breaks up, after death, they can expect a good rebirth.” The Buddha spoke this matter. 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.

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

“These two things, mendicants, are mortifying. What two? It’s when someone hasn’t done good and skillful things that keep them safe, but has done bad things, violence and sin. Thinking, ‘I haven’t done good things’, they’re mortified. Thinking, ‘I have done bad things’, they’re mortified. These are the two things that are mortifying.” The Buddha spoke this matter. On this it is said:

“Having done bad things by way of body, speech, and mind, and whatever else is corrupt;

not having done good deeds, and having done many bad, when their body breaks up, that witless person is reborn in hell.”

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.

“These two things, mendicants, are not mortifying. What two? It’s when someone has done good and skillful things that keep them safe, but has not done bad things, violence and sin. Thinking, ‘I have done good things’, they’re not mortified. Thinking, ‘I haven’t done bad things’, they’re not mortified. These are the two things that are not mortifying.” The Buddha spoke this matter. On this it is said:

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

not having done bad deeds, and having done many good, 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.

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

“Mendicants, an individual with two qualities is placed in hell as if delivered there. What two? Bad conduct and bad view. An individual with these two qualities is placed in hell as if delivered there.” The Buddha spoke this matter. On this it is said:

“If a person possesses these two qualities— bad conduct and bad views— when their body breaks up, that witless person is reborn in hell.”

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, an individual with two qualities is placed in heaven as if delivered there. What two? Excellent conduct and excellent view. An individual with these two qualities is placed in heaven as if delivered there.” The Buddha spoke this matter. On this it is said:

“If a person possesses these two qualities— excellent conduct and excellent views— 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.

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

“Mendicants, without being keen and prudent a mendicant can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke. But if a mendicant is keen and prudent they can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.” The Buddha spoke this matter. On this it is said:

“Neither keen nor prudent, lazy, lacking energy, full of dullness and drowsiness, unconscientious, lacking regard for others, such a mendicant is incapable of experiencing the highest awakening.

One who is mindful, alert, meditative, keen, prudent, and diligent, having cut the fetter of birth and old age, would experience supreme awakening <j>in this very life.”

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, this spiritual life is not lived for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ This spiritual life is lived for the sake of restraint and giving up.” The Buddha spoke this matter. On this it is said:

“The Buddha taught the spiritual life not because of legends, but for the sake of restraint and giving up, and because its objective is extinguishment.

This is the path followed by the great souls, the great seers. Those who practice it as it was taught by the Buddha doing the Teacher’s bidding, make an end 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, this spiritual life is not lived for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ This spiritual life is lived for the sake of direct knowledge and complete understanding.” The Buddha spoke this matter. On this it is said:

“The Buddha taught the spiritual life not because of legends, but for the sake of insight and understanding, and because it culminates in extinguishment.

This is the path followed by the great souls, the great seers. Those who practice it as it was taught by the Buddha doing the Teacher’s bidding, make an end 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, when a mendicant has two qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. What two? Being inspired at inspiring places, and making a suitable effort when inspired. When a mendicant possesses these two qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.” The Buddha spoke this matter. On this it is said:

“At inspiring places an astute person should be inspired; a keen and alert mendicant should examine with wisdom.

A mendicant living like this, with keen energy, peaceful not restless, devoted to serenity of heart, 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.

“Two thoughts, mendicants, often occur to the Realized One, the perfected one, the fully awakened Buddha: the thought of sanctuary, and that of seclusion. The Realized One loves kindness and delights in it, so this thought often occurs to him: ‘Through this behavior, I shall not hurt any creature firm or frail.’

The Realized One loves seclusion and delights in it, so this thought often occurs to him: ‘What is unskillful has been given up.’

So, mendicants, you too should love kindness and delight in it, then this thought will often occur to you: ‘Through this behavior, I shall not hurt any creature firm or frail.’

You too should love seclusion and delight in it, then this thought will often occur to you: ‘What is unskillful? What is not given up? What should I give up?’” The Buddha spoke this matter. On this it is said:

“Two thoughts occur to him, the Realized One, the bearer of the unbearable: first mentioned was thought of sanctuary, then the second made clear was seclusion.

Dispeller of darkness, the great seer has crossed over: the attained, the master, the undefiled. In the midst of it all, <j>he is freed in the ending of craving; that sage bears his final body. He has disposed of Māra, I declare, <j>and gone beyond old age.

Standing high on a rocky mountain, you can see the people all around. In just the same way, the All-seer, so intelligent, having ascended the Temple of Truth, rid of sorrow, looks upon the people swamped with sorrow, <j>overcome by rebirth and old age.”

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, the Realized One, the perfected one, the fully awakened Buddha has two approaches to teaching Dhamma. What two? ‘See evil as evil’— this is the first approach to teaching Dhamma. ‘Having seen evil as evil, be disillusioned, dispassionate, and freed from it’— this is the second approach to teaching Dhamma. The Realized One, the perfected one, the fully awakened Buddha has these two approaches to teaching Dhamma.” The Buddha spoke this matter. On this it is said:

“See the two approaches for explaining the Dhamma used by the Realized One, the Buddha, compassionate for all beings:

see that that is evil, and be dispassionate toward it. Then, with a mind free of desire, you’ll make an end 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, ignorance leads the attainment of unskillful qualities, with lack of conscience and prudence following along. Knowledge leads the attainment of skillful qualities, with conscience and prudence following along.” The Buddha spoke this matter. On this it is said:

“Bad destinies of whatever kind, in this world or the next, are all rooted in ignorance, compounded of greed and desire.

Since one of corrupt wishes is unconscientious, lacking regard for others, they brim with much wickedness, which sends them to a place of loss.