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,  in this way his vision is well purified.”203 Then the first bhikkhu, dissatisfied with the other’s […]
“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 […]
SN 12.63 (3) Son’s Flesh At S̄vattı̄.160  “Bhikkhus, there are these four kinds of nutriment(āhārā) for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle(kabalinkārāhāra 段食); second, contact (phassa 触食) ; third, mental […]
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 […]
Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Bhante, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth;1968 (2) of water in relation to water; (3) of fire in […]
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) “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 […]
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof.162 Now on that occasion the Venerable Anurādha was dwelling in a forest hut not far from the Blessed One. Then a number of wanderers of other sects approached the Venerable Anurādha and exchanged greetings […]
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.
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  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.