Itivuttaka (So It Was Said)

Whatever kind of friend you make, with whom you associate, that’s how you become, for so it is when you share your life.

The one who associates and the one associated with, the one contacted and the one who contacts another, are like an arrow smeared with poison that contaminates the quiver. The attentive, fearing contamination, would never have wicked comrades.

A man who wraps putrid fish in blades of grass makes the grass stink— so it is when associating with fools.

But one who wraps sandalwood incense in leaves makes the leaves fragrant— so it is when associating with the attentive.

So, knowing they’ll end up like the wrapping, the astute would shun the wicked, and befriend the good. The wicked lead you to hell, the good help you to a good place.”

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 body is fragile, mendicants, consciousness is liable to fade away, and all attachments are impermanent, suffering, and perishable.” The Buddha spoke this matter. On this it is said:

“Knowing that the body is fragile, that consciousness is faded, and seeing the danger in attachments, they go beyond birth and death. Having attained ultimate peace, evolved, they await their time.”

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, sentient beings join together and converge because of an element: Those who have inferior convictions join together and converge with those who have inferior convictions. Those who have good convictions join together and converge with those who have good convictions.

In the past …

In the future …

At present, too, sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions. Those who have good convictions join together and converge with those who have good convictions.” The Buddha spoke this matter. On this it is said:

“Socializing creates a snarl; they’re cut off by being aloof. If you’re lost in the middle of a great sea, and you clamber up on a little log, you’ll sink.

So too, a person who lives well sinks by relying on a lazy person. Hence you should avoid such a lazy person who lacks energy.

Dwell with the noble ones who are secluded and determined constantly energetic, the astute who practice absorption.”

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 three things lead to the decline of a mendicant trainee. What three? It’s when a mendicant relishes work, talk, and sleep. These three things lead to the decline of a mendicant trainee.

These three things don’t lead to the decline of a mendicant trainee. What three? It’s when a mendicant doesn’t relish work, talk, and sleep. These three things don’t lead to the decline of a mendicant trainee.” The Buddha spoke this matter. On this it is said:

“Restless, they relish work, talk, and sleep. Such a mendicant is incapable of experiencing the highest awakening.

That’s why one ought have few duties, being wakeful not restless. Such a mendicant is capable of experiencing the highest awakening.”

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 unskillful thoughts. What three? The thought of status; of getting material things, honor, and popularity; and of fondness for others. These are the three unskillful thoughts.” The Buddha spoke this matter. On this it is said:

“One concerned with being looked up to, with possessions, honor, and respect, with sharing joys with friends, is far from the ending of fetters.

But one who gives up children and herds, marriage and acquisitions— such a mendicant is capable of experiencing the highest awakening.”

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’ve seen, mendicants, sentient beings whose minds are overcome and overwhelmed by honor. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.

I’ve seen sentient beings whose minds are overcome and overwhelmed by not being honored. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.

I’ve seen sentient beings whose minds are overcome and overwhelmed by both honor and by not being honored. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.

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.”

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

“Whether they’re honored or not honored, or both, their immersion doesn’t waver as they abide in the immeasurables.

They persistently practice absorption with subtle view and discernment. Rejoicing in the ending of grasping, they’re said to be a true person.”

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 cries are uttered among the gods on occasion. What three? When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, the gods cry out: ‘This noble disciple intends to join battle with Māra!’ This is the first occasion a cry is uttered among the gods.

Furthermore, when a noble disciple meditates pursuing the development of the seven qualities on the side of awakening, the gods cry out: ‘This noble disciple is joining battle with Māra!’ This is the second occasion a cry is uttered among the gods.

Furthermore, when a noble disciple 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, the gods cry out: ‘This noble disciple has won victory in battle, establishing himself as foremost in battle!’ This is the third occasion a cry is uttered among the gods. These are the three cries that are uttered among the gods on occasion.” The Buddha spoke this matter. On this it is said:

“Seeing the winner of the battle— a disciple of the Buddha, great of heart, intrepid— even the deities revere them:

‘Homage to you, O thoroughbred! You won a battle hard to win! Having defeated the army of death, your liberation is unhindered.’

And so the deities revere the one, who has achieved their heart’s desire. For they see nothing in them by means of which they might fall under the sway of Death.”

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 god is due to pass away from the realm of the gods, five harbingers 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 godling 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 divinity 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:

‘Go, worthy sir, 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 sympathy 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.

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

“These three individuals, mendicants, arise in the world for the welfare and happiness of the people, out of sympathy for the world, 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 fit for training, 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 individual who arises in the world for the welfare and happiness of the people, out of sympathy 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 heart’s goal, utterly ended the fetter of continued existence, 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 individual who arises in the world for the welfare and happiness of the people, out of sympathy 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 individual who arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. These are the three individuals who arise in the world for the welfare and happiness of the people, out of sympathy for the world, 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 seer, following whom is the evolved disciple, 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 freedom from death, freeing many from yokes.

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.

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 on the present. 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 on the present, 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.

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

“Regarding a mendicant practicing in line with the teaching, it is in line with the teaching to declare that this is what it means to practice in line with the teaching. When speaking, they speak on the teaching, not against it. When thinking, they think on the teaching, not against it. And rejecting both, they meditate staying equanimous, mindful and aware.” The Buddha spoke this matter. On this it is said:

“Delighting in the teaching, enjoying the teaching, contemplating the teaching, a mendicant who recollects the teaching doesn’t fall away from the true teaching.

Whether walking or standing, sitting or lying down, with mind collected inside, they attain only peace.”

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 unskillful thoughts are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of distress, and they don’t lead to extinguishment. What three? Thoughts of sensuality, malice, and cruelty. These are the three unskillful thoughts that are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of distress, and they don’t lead to extinguishment.

These three skillful thoughts are creators of sight, vision, and knowledge. They grow wisdom, they’re on the side of solace, and they lead to extinguishment. What three? Thoughts of renunciation, good will, and harmlessness. These are the three skillful thoughts that are creators of sight, vision, and knowledge. They grow wisdom, they’re on the side of solace, and they lead to extinguishment.” The Buddha spoke this matter. On this it is said:

“Think the three skillful thoughts, and get rid of the unskillful. Quelling such thoughts and considerations, like rain on the dust, with a heart calmed of thought, you’ll touch the state of peace right here.”

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 inner stains, inner foes, inner enemies, inner killers, and inner adversaries. What three? Greed, hate, and delusion. These three are inner stains, inner foes, inner enemies, inner killers, and inner adversaries.” The Buddha spoke this matter. On this it is said:

“Greed creates harm; greed upsets the mind. That person doesn’t recognize the danger that arises within.

A greedy person doesn’t know the good. A greedy person doesn’t see the truth. When a person is beset by greed, only blind darkness is left.

Those who have given up greed, don’t get greedy even when provoked. Greed falls off them like a drop from a lotus-leaf.

Hate creates harm; hate upsets the mind. That person doesn’t recognize the danger that arises within.

A hateful person doesn’t know the good. A hateful person doesn’t see the truth. When a person is beset by hate, only blind darkness is left.

Those who have given up hate, don’t get angry even when provoked. Hate falls off them like a ripe palmyra fruit from its stem.

Delusion creates harm; delusion upsets the mind. That person doesn’t recognize the danger that arises within.

A deluded person doesn’t know the good. A deluded person doesn’t see the truth. When a person is beset by delusion, only blind darkness is left.

Those who have given up delusion, don’t get deluded even when provoked. They banish all delusion, as the rising sun the dark.”