Itivuttaka (So It Was Said)

“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path. The ending of the defilements is for one who knows and sees this.” The Buddha spoke this matter. On this it is said:

“As a trainee trains, following the straight road, first they know about ending; enlightenment follows in the same lifetime.

Then to one freed through enlightenment the knowledge of ending arises, the supreme knowledge of freedom, with the ending of the fetters.

Not by the lazy, or by fools who don’t understand may this be realized—extinguishment, the release from all ties.”

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 ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” The Buddha spoke this matter. On this it is said:

“There are those who don’t understand suffering and suffering’s cause, and where all suffering cease with no residue left behind. And they do not know the path that leads to the stilling of suffering.

They lack the heart’s release, as well as the release by wisdom. Unable to make an end, they continue to be reborn and grow old.

But there are those who understand suffering and suffering’s cause, and where all suffering cease with no residue left behind. And they understand the path that leads to the stilling of suffering.

They’re endowed with the heart’s release, as well as the release by wisdom. Able to make an end, they don’t continue to be reborn and grow old.”

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, take a mendicant who is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They advise and instruct. They educate, encourage, fire up, and inspire, and can rightly explain the true teaching. Even the sight of those mendicants is very helpful, I say. Even to hear them, approach them, pay homage to them, recollect them, or go forth after them is very helpful, I say. Why is that? For one who frequents and associates with such mendicants, their incomplete spectrum of ethics is completed. Their incomplete spectrum of immersion … wisdom … freedom … knowledge and vision of freedom is completed. Such mendicants are called ‘teachers’, ‘caravan leaders’, ‘strife-discarders’, ‘dispellers of darkness’, ‘bringers of light’, ‘luminaries’, ‘lamps’, ‘candlebearers’, ‘beacons’, ‘noble ones’, and ‘clear-eyed ones’.” The Buddha spoke this matter. On this it is said:

“This is a reason for joy for those who understand: that is, those who are evolved, the noble ones living righteously.

They illuminate the true teaching, beacons beaming light, the attentive ones bringing light, clear-eyed ones with strife discarded.

Having heard their instruction, 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, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, almsfood, lodgings, or rebirth in this or that state. These are the four things that give rise to craving in a mendicant.” The Buddha spoke this matter. On this it is said:

“Craving is a person’s partner as they transmigrate on this long journey. They go from this state to another, but don’t escape transmigration.

Knowing this danger, that craving is the cause of suffering— rid of craving, free of grasping, a mendicant would wander mindful.”

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, a family where the children honor their parents in their home is said to live with Divinity. A family where the children honor their parents in their home is said to live with the elder gods. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

‘Divinity’ is a term for your parents. ‘Elder gods’ is a term for your parents. ‘First tutors’ is a term for your parents. ‘Worthy of offerings dedicated to the gods’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.” The Buddha spoke this matter. On this it is said:

“Parents are said to be ‘Divinity’ and ‘first tutors’. They’re worthy of offerings dedicated to the gods <j>from their children, for they love their offspring.

Therefore an astute person would revere them and honor them with food and drink, clothes and bedding, anointing and bathing, and by washing their feet.

Because they serve their parents like this, they’re praised in this life by the astute, and they depart to rejoice 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, brahmins and householders are very helpful to you, as they provide you with robes, almsfood, lodgings, and medicines and supplies for the sick. And you are very helpful to brahmins and householders, as you teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And you reveal a spiritual practice that’s entirely full and pure. That is how this spiritual path is lived supporting each other in order to cross over the flood and make a complete end of suffering.” The Buddha spoke this matter. On this it is said:

“The home-dweller and the homeless, supporting each other, find success in the true teaching, the supreme sanctuary from the yoke.

The homeless receive requisites from the home-dwellers: robes and lodgings to shelter from harsh conditions.

Relying on the Holy One, layfolk and householders of discernment place faith in the perfected ones, meditators of noble wisdom.

Having practiced the teaching here, the path that goes to a good place, they delight in the heavenly realm, enjoying all the pleasures they desire.”

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, those mendicants who are deceivers and flatterers, pompous and fake, insolent and scattered: those mendicants are no followers of mine. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. But those mendicants who are genuine, not flatterers, attentive, amenable, and serene: those mendicants are followers of mine. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.” The Buddha spoke this matter. On this it is said:

“Those who are deceivers and flatterers, <j>pompous and fake, insolent and scattered: these don’t grow in the teaching that was taught by the perfected Buddha.

But those who are genuine, not flatterers, attentive, amenable, and serene: these do grow in the teaching that was taught by the perfected Buddha.”

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.

“Suppose a person was being carried along by a river current that seemed nice and pleasant. If a person with clear eyes saw them, they’d say: ‘My man, even though the river current carrying you along seems nice and pleasant, downstream there is a lake with waves and whirlpools, saltwater crocodiles and monsters. When you reach there it will result in death or deadly pain.’ Then, when they heard what was said, they’d paddle against the stream using their hands and feet.

I’ve made up this simile to make a point. And this is the point. ‘River current’ is a term for craving.

‘Seeming nice and pleasant’ is a term for the six interior sense fields.

‘A downstream lake’ is a term for the five lower fetters.

‘Danger of waves’ is a term for anger and distress.

‘Whirlpool’ is a term for the five kinds of sensual stimulation.

‘Saltwater crocodiles and monsters’ is a term for ladies.

‘Against the stream’ is a term for renunciation.

‘Paddling with hands and feet’ is a term for rousing energy.

‘A person with clear eyes’ is a term for the Realized One, the perfected one, the fully awakened Buddha.” The Buddha spoke this matter. On this it is said:

“In pain they’d give up sensual pleasures, aspiring to the future sanctuary from the yoke. With deep understanding and heart well freed, they’d experience universal liberation. That knowledge master <j>who has completed the spiritual journey, and gone to the end of the world, <j>is called ‘one who has gone beyond’.”

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 has a sensual, malicious, or cruel thought while walking. They tolerate it and don’t give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when walking.

Suppose a mendicant has a sensual, malicious, or cruel thought while standing …

sitting …

or when lying down while awake. They tolerate it and don’t give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when lying down while awake.

Suppose a mendicant has a sensual, malicious, or cruel thought while walking. They don’t tolerate them, but give them up, dispel them, eliminate them, and obliterate them. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when walking.

Suppose a mendicant has a sensual, malicious, or cruel thought while standing …

sitting …

or when lying down while awake. They don’t tolerate it, but give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when lying down while awake.” The Buddha spoke this matter. On this it is said:

“Whether walking or standing, sitting or lying down, one who thinks a bad thought to do with the domestic life

is practicing the wrong way, lost among things that delude; such a mendicant is incapable of experiencing the highest awakening.

But one who, whether standing or walking, sitting or lying down, has calmed their thoughts, loving peace of mind; 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, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

When you’ve done this, what more is there to do?

Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when walking.

Suppose a mendicant has got rid of desire and ill will while standing …

sitting …

or when lying down while awake. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when lying down while awake.” The Buddha spoke this matter. On this it is said:

“Carefully walking, carefully standing, carefully sitting, carefully lying; a mendicant carefully bends their limbs, and carefully extends them.

Above, below, all round, as far as the planet extends; they scrutinize the rise and fall of phenomena such as the aggregates.

Meditating diligently like this, peaceful, not restless, training in what leads to serenity of heart, always staying mindful; they call that sort of mendicant ‘always determined’.”

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 world has been understood by the Realized One; and he is detached from the world. The origin of the world has been understood by the Realized One; and he has given up the origin of the world. The cessation of the world has been understood by the Realized One; and he has realized the cessation of the world. The practice that leads to the cessation of the world has been understood by the Realized One; and he has developed the practice that leads to the cessation of the world.

In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. That’s why he’s called the ‘Realized One’.

From the night when the Realized One awakens to the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. That’s why he’s called the ‘Realized One’.

The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’.

In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. That’s why he’s called the ‘Realized One’.” The Buddha spoke this matter. On this it is said:

“Directly knowing the whole world as it is, and everything in it, he is detached from the whole world, uninvolved with the whole world.

That attentive one is the vanquisher of all who is released from all ties. He has reached ultimate peace: extinguishment, fearing nothing from any quarter.

He is the Buddha, with defilements ended, untroubled, with doubts cut off. He has attained the end of all deeds, freed with the ending of attachments.

That Blessed One is the Buddha, he is the supreme lion, in all the world with its gods, he turns the divine wheel.

And so those gods and humans, who have gone to the Buddha for refuge, come together and revere him, even the deities revere him:

‘Tamed, he is the best of tamers, peaceful, he is the seer among the peaceful, liberated, he is the foremost of liberators, crossed over, he is the most excellent of guides across.’

And so they revere him, great of heart and intrepid. In the world with its gods, he has no rival.”

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

The So it Was Said is finished.