A collection of 112 short discourses where the Buddha’s words are framed with “Thus it was said,” covering core aspects of Dhamma in concise and impactful teachings.
Itivuttaka - As it was Said
The Buddha describes the abandoning of greed as the guarantee for non-returning.
The Buddha describes the abandoning of aversion as the guarantee for non-returning.
The Buddha describes the abandoning of delusion as the guarantee for non-returning.
The Buddha describes the abandoning of anger as the guarantee for non-returning.
The Buddha describes the abandoning of contempt as the guarantee for non-returning.
The Buddha describes the abandoning of conceit as the guarantee for non-returning.
One is incapable of ending suffering without directly knowing, not completely understanding the all, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully understanding the all, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely understanding conceit, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully understanding conceit, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely comprehending greed, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending greed, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely comprehending aversion, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending aversion, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely comprehending delusion, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending delusion, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely comprehending anger, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending anger, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not fully comprehending contempt, with the mind not detaching from it, and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending contempt, with the mind detaching from it, and by abandoning it.
The Blessed One explains the barrier of ignorance as surpassing all other barriers, causing beings to transmigrate through repeated existence for a long time.
The Buddha describes craving as the single fetter by which beings are bound that causes them to wander and transmigrate for a long time.
The Buddha shares on the importance of wise attention for a trainee bhikkhu.
The Buddha shares on the importance of good friendship for a trainee bhikkhu.
The Buddha shares the consequences of causing division within the monastic community.
The Buddha shares the benefits of harmony within the monastic community.
The Buddha shares the consequences for a person acting with a corrupted mind based on his direct knowledge.
The Buddha shares the benefits for a person acting with a pure mind based on his direct knowledge.
The Buddha shares the benefits of developing a mind of loving-kindness based on his direct knowledge.
Developing and cultivating diligence in wholesome states secures both benefits—those pertaining to the present life and those pertaining to the hereafter.
The Buddha describes the vast accumulation of bones that would result from wandering and transmigrating for an aeon.
One who has transgressed the principle of intentional lying is capable of committing any evil deed.
If sentient beings knew the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds.
The Buddha uses similes to illustrate the benefits of developing loving-kindess. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.
A person endowed with the two qualities of guarding the sense doors and moderation in eating lives with discontentedness in this very life and after death, a bad destination is expected.
A person endowed with the two qualities of guarding the sense doors and moderation in eating lives happily in this very life and after death, a good destination is expected.
A person who has not done good, has not done what is wholesome, has not protected others from fear, but has done evil, cruelty, and misdeeds, feels remorse.
A person who has done good, has done what is wholesome, has protected others from fear, has not done evil, has not done cruelty, and has not done misdeeds, does not feel remorse.
Endowed with the mental qualities of harmful conduct and views, one is reborn in hell.
Endowed with the mental qualities of auspicious conduct and views, one is reborn in heaven.
A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.
The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought 'Let people know me.' But rather, this spiritual life is lived for the purpose of restraint and for the purpose of letting go.
The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought 'Let people know me.' But rather, this spiritual life is lived for the purpose of direct knowledge and full understanding.
A bhikkhu endowed with two qualities of being moved on occasions that inspire a sense of urgency and by wisely striving when aroused with urgency, dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.
The Blessed One explains the two thoughts that frequently arise in him - the thought of safety for beings and the thought of seclusion.
The Blessed One explains the two principles of explaining the Dhamma - 1) 'See harm as harm' and 2) 'Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.'
Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.
The Buddha describes the sentient beings who lack in wisdom as truly deprived, dwelling in suffering, annoyance, hardship, and distress.
These two bright qualities protect the world - 1) sense of shame and 2) moral dread.
The Buddha shares on the state that is unborn, unbecome, unmade, and unconditioned, which is beyond the realm of thought and enduring.
The Buddha shares on the two Nibbāna elements - 1) with fuel remaining and 2) without fuel remaining.
The Buddha instructs to dwell in seclusion, enjoying solitude, being devoted to tranquility of mind, meditating with diligence, being endowed with discernment, practicing in an empty dwelling.
The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.
One of two results is to be expected for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and discerning with clarity at a suitable occasion in regard to the wholesome mental qualities - 1) full awakening here and now, or 2) the state of non-returning.
The Buddha describes the two behaviors that lead to suffering and rebirth in hell if not abandoned.
Overcome by two kinds of wrong views, some get stuck, while others overreach. But those with vision see.
The Buddha lists the three roots of the unwholesome - greed, aversion, and delusion, and explain their effect on the mind with a simile.
The Buddha describes the three elements - 1) form element, 2) formless element, and 3) element of cessation.
The Buddha describes the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.
The Buddha describes how to see the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.
The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.
The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life as the result of holding tight to the thought 'This is the truth' and the accumulation of bases for views.
The Buddha describes the three defilements - the taint of sensual desire, the taint of being, and the taint of ignorance, and the way of practice leading to their cessation.
The Buddha describes the three defilements - the taint of sensual desire, the taint of being, and the taint of ignorance, and one who is free from them.
The Buddha describes the three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.
The Buddha describes the three qualities that a bhikkhu should be endowed with to transcend Māra's domain and shine like the sun.
The Buddha shares the three bases for meritorious action - 1) through generosity, 2) through virtuous conduct, and 3) through meditation.
The Buddha declares the three types of eyesight - 1) the physical eye, 2) the divine eye, and 3) the eye of wisdom. The eye of wisdom is unsurpassed.
The Buddha describes the three mental faculties - the faculty that senses ‘I will know the unknown,’ the faculty of awakening, and the faculty of one who is awakened.
The Buddha speaks on how beings cling to what can be expressed—concepts and designations, including the three times of past, future, and present. Not fully understanding these, they fall under the yoke of death. But one who sees beyond conceptual fabrications touches liberation and does not resort to mental proliferation.
The Buddha describes the three kinds of misconduct - by body, speech and mind.
The Buddha describes the three kinds of good conduct - by body, speech and mind.
The Buddha describes the three kinds of purity - by body, speech and mind.
The Buddha describes the three kinds of sagacity - by body, speech and mind.
Whoever has not let go of passion, aversion, and illusion is said to be bound by Māra, ensnared by Māra's trap, at the mercy of the Evil One, and subject to his will.
Whoever has let go of passion, aversion, and illusion is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, lurking with fierce animals and monsters.
The Buddha shares the consequences of holding on to wrong views and acting upon them based on his direct knowledge.
The Buddha shares the consequences of holding on to right views and acting upon them based on his direct knowledge.
The Buddha describes the three elements of escape - renunciation, formless existence and cessation.
The formless existence is more peaceful than the form realm. Yet, cessation is more peaceful than the formless existence.
The Buddha teaches that a wise person aspiring for the three kinds of happiness - of 1) praise, 2) wealth, and 3) good rebirth - should safeguard their virtue.
Beings come together and associate with other beings according to their disposition. Therefore, one should avoid associating with those that are lazy and keep company with the wise.
The Buddha shares the three unwholesome thoughts - 1) concerning one's reputation, 2) concerning acquisitions, respect, and popularity, and 3) associated with inappropriate concern for others.
The Buddha shares on the three kinds of persons who arise in the world for the welfare of the many - 1) the Tathāgata, 2) the Arahant, and 3) the trainee.
The Buddha shares the three kinds of best confidence - 1) in the Buddha, 2) in the mental quality of fading of desire, and 3) in the community of the Blessed One's disciples.
The Buddha explains how the livelihood of subsisting on alms, although an extreme of livelihoods, is a sensible choice for those who hope to discern a complete end to the entire mass of suffering.
The Buddha shares the importance of giving, sharing, assisting and making an offering of the Dhamma.
The Buddha explains why he is called the Tathāgata, the one who has fully comprehended the world, its arising, cessation, and the way of practice leading to its cessation.