SN 35.245 The Kiṃsuka Tree

One bhikkhu approached another and asked him: “In what way, friend, is a bhikkhu’s vision well purified?”202 “When, friend, a bhikkhu understands as they really are the origin and the passing away of the six bases for contact, [192] in this way his vision is well purified.”203 Then the first bhikkhu, dissatisfied with the other’s […]

AN 7.67 Simile of the Fortress

“Bhikkhus, when a king’s frontier fortress is well provided with seven appurtenances of a fortress and readily gains, without trouble or difficulty, four kinds of food, it can be called a king’s frontier fortress that cannot be assailed by external foes and enemies. “What are the seven kinds of appurtenances of a fortress with which […]

The Quotable Ajahn Sumedho

In terms of this conditioned realm that we perceive, create and hold to, it is a very unstable, uncertain, undependable and changing condition in itself. That’s just the way it is. The Buddha pointed to the instability of conditioned phenomena, to their impermanence. This is not just a philosophy that he was expecting us to […]

AN 5.192 Doṇa – Four Brahma Vihara

mettā-sahagatena cetasā (with) friendly-kindness-endowed mind, ekaṃ disaṃ pharitvā (in) one direction pervade, viharati, abide [like this]. tathā dutiyaṃ, likewise (the) second [quarter], tathā tatiyaṃ, likewise (the) third [quarter], tathā catutthaṃ; likewise (the) fourth [quarter], iti uddham-adho Thus above,-below, tiriyaṃ sabbadhi across, everywhere, Sabbat-tatāya All-places, sabbāvantaṃ lokaṃ (to the) entire world mettā-sahagatena cetasā (with) friendly-kindness-endowed mind, […]

SN 56.14 (2. Dukkha-samudayaṃ ariya-saccaṃ)

SN 56.14 (2. Dukkha-samudayaṃ ariya-saccaṃ) “katamañca, bhikkhave, “and-what, monks, (is) Dukkha-samudayaṃ ariya-saccaṃ? sufferings-origination (as a) noble-truth? yāyaṃ taṇhā ponob-bhavikā whatever craving [which leads to] renewed-existence, nandi-rāga-sahagatā delight-(and)-lust-(together)-with tatra-tatr-ābhi-nandinī, here-and-there-[seeking]-delight seyyathidaṃ — that is – kāma-taṇhā, sensual-pleasures-craving, bhava-taṇhā, existence-craving, vi-bhava-taṇhā. non-existence-craving, idaṃ vuccati, bhikkhave, this (is) called, **********, dukkha-samudayaṃ ariya-saccaṃ. sufferings-origination (as a) noble-truth. SN 12.43 […]

SN 12.45 At Ñātika: cessation of craving and cessation of existence

In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling [comes to be]; with feeling as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence…. Such is the cessation of this whole mass of suffering.

AN 8.12 Sīha: The ascetic Gotama

The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples’? For I assert the annihilation of lust, hatred, and delusion; I assert the annihilation of the numerous kinds of bad unwholesome qualities. The ascetic Gotama is a proponent of non-doing [183] who teaches his Dhamma for the sake of non-doing and thereby guides his disciples’? For I assert the non-doing of bodily, verbal, and mental misconduct; I assert the non-doing of the numerous kinds of bad unwholesome deeds. The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples’? For I assert good bodily, verbal, and mental conduct; I assert the doing of the numerous kinds of wholesome deeds.