Unslakable

The wanting of the World is a unslakable thirst.

--Majjhima Nikaya, II, #82: Ratthapalasutta, mo trans

The Well-Said

Five, Beggars, are the dimensions making up the well-said, not badly said, the blameless, unblamable by the wise.
What five?
What is said, is said at the right time.
What is said, is said truthfully.
What is said, is said in a polished manner.
What is said, is said sticking to the point.
What is said, is said with a heart of friendly vibrations.
These, beggars, are the dimensions making up the well-said, not badly said, the blameless, unblamable by the wise.

--AN III, 5s, xx.8, The Well Said, mo trans

Allies

These are The Five Allies of the Seeker After Knowledge and Vision:
 
Trust that the Buddha knew what he was talking about,
Fear-of-Blame for doing wrong in Body, Speech and Mind,
Sense-of-Shame for doing the unworthy in Body, Speech and Mind,
Energy to make the effort, and
the Wisdom to know the High Road, the Low Road and the time to let go.

--mo, paraphrase of AN:5s:1.2

Dhammacakkhu
Yam ki¾ci samudaya-dhammaµ
sabbaµ taµ nirodha-dhammaµ

The Dhamma-Eye
Whatever it is, a thing that comes to be,
is a thing that ends completely.

MO, trans.

Att¤na¾ ce piyaµ ja¾¾¤
na nam p¤pena saµyuje
na hi taµ sulabhaµ hoti
sukhaµ dukkatak¤rin¤
 
Who as friend would know the self,
do not to evil ways be bound,
for not sweet is found to be the gain,
where pleasure's found in giving pain.

Sa¸yutta Nik¤ya I.I.iii.1.4: Piya, MO, trans.

N'¤haµ kassaci ki¾canaµ tasmiµ
na ca mama katthaci ki¾canaµ n'atthi
 
Neither am I anywhere anything that's that
Nor is there anywhere anything for me.

--Anguttara Nikaya II. Fours, § v (185): Brahmin truths pp 177., MO, trans.

"It is through mentally tracing things back to their origins,
by making the effort to track paths to their sources, beggars,
that I have reached incomparable freedom,
seen incomparable freedom with my own eyes.
And you, too, beggars,
mentally trace things back to their origins,
make the effort to track paths to their sources,
that you may reach incomparable freedom,
see incomparable freedom with your own eyes."

--Sa¸yutta Nikaya I: Sagatha-vagga iv: M¤ra-sa¸utta: 4: Pasa, MO, trans.

"Yo kho Dhammaµ passati so mam passati
yo mam passati so Dhammaµ passati"

He who sees Dhamma sees me
he who sees me sees Dhamma

--Samyutta Nikaya III: Khandhavagga iv: The Elders: 5: Vakkali

The Getting High that Leads to Knowing and Seeing

And what is it, friends, that is the way of getting high
that when developed and made much of
results in knowing and seeing?
Here, friends a beggar focuses his mind on the perception of light.
Fixing on the perception of day,
as by day, so by night,
as by night so by day.
Thus he unblindfolds his heart and
reveals a mind of surpassing brilliance.
This, friends, is that way of getting high
that when developed and made much of
results in knowing and seeing.

--MO trans, Digha Nikaya #33: Sangitisutta

The Mustard Seed
Spoken by Gotami the Lean

Not town law, nor city law
Nor law for this group or that
But for all the world and gods above
This is the law:
Nothing Lasts!

--MO trans, read about Gotami the Lean

The Diety of the Mountain
In Praise of Bhadda Kundalakesa

Not in every case is Man the wiser ever
Woman, too, when swift to reckon, may ever prove as clever
Not in every case is man the wiser reckoned
Woman, too, we'd reckon clever, if'n ever'd think a second.

--MO trans, read about Bhadda Kundalakesa

"I, Ananda, do not behold one material shape wherein is delight, wherein is content, but that from its changing and becoming otherwise there will not arise grief, sorrow, suffering, lamentation and despair."

--MLS III, Emptiness (Greater), pp 154, PTS, Horner, trans

"Little, Beggars, is the time here for Man -- a turn in the road. Live skillfully! Make the Best of Life! Not for the born is the Deathless! He who lives long, Beggars, lives but a hundred rains, or but a little more."

--Samyutta I, Mara-Samyutta iv, I, 9 mo, trans

Good, Beggars, is the practice, from time to time, of reviewing one's own faults; good, too, is the practice of reviewing the faults of others from time to time.
Good, Beggars, is the practice, from time to time, of reviewing one's own attainments; good, too, is the practice of reviewing the attainments of others from time to time.

--Anguttara IV, Metta-Vagga, #vii, mo, trans

Gain and Loss, honor and dishonor,
Praise and blame, pleasure and pain;
Impermanent, human conditions, ending things;
things vulnerable to reversal!
Recognizing and reflecting, the wise consider these:
things vulnerable to reversal!
By the pleasant not stirred up in heart,
nor by the unpleasant repulsed,
Tranquilized, gone past all that,
neither collaborating nor resisting,
Walking the path free of lust, sorrowless,
knowing the highest knowing
passed beyond

--Anguttara IV, Metta-Vagga, #v, mo, trans

By whatsoever fears beset, beggars, all such arise in the fool not the wise.

--Anguttara I, Tika Nipata, #1, mo, trans

Honored with Favors,
Disfavored, or Both;
High Minded, Unshakable,
Living Carefully,
A Steady Flame,
He overlooks the view
Unbounded:
A Good Man

--Samyutta Nikaya, II, Nidana Vagga, Chapter XVII: Labhasakkara, mo, trans

Gotama to his son:

... Rahula,
I say of anyone who has no shame at intentional lying:
There is no Evil Deed he cannot do.

--Majjhima I I, #61, Rahulovadasutta, MO, trans

Non-disease the highest gain
The highest pleasure, Nibbana
And of Ways, the Eight Dimensioned
A peaceful deathless journey is

--The Buddhas of Old
--Majjhima Nikaya #75, Magandiyasutta, MO, trans

Born of faith, approaching
of approaching, sticking around
of sticking around, giving ear
of giving ear, hearing Dhamma
of hearing Dhamma, keeping it in mind
of keeping it in mind, testing retained Dhamma
of testing retained Dhamma, accepting the understood
of accepting the understood is born wanting.
Born of wanting, determination
of determination, weighing
of weighing, taking a stand.
Taking a stand one in this very body
reaches the truth
and penetrating it with wisdom, sees.

--Majjhima Nikaya II #95: Cankisutta, mo, trans

Hard Times

Should you, beggars, happen to see one who has fallen on hard times, someone hard to look at, you can say: "Such is such as such as I in this long inconstant time gone bye."

How come?

Out of reach of the mind, beggars, is the start of one's run-around, not known is the beginning point of beings reigned in by blindness, bridled by thirst, rolled-up in this our run'n-round.

--Samyutta-Nikaya, Nidana-vaggo, Anamatagga-samyuttam
II. 1: Duggatam, mo, trans