majjhima-nikaya

"When a noble disciple has thus understood suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."

"Here, friend Sāriputta, a bhikkhu is a forest dweller himself and speaks in praise of forest dwelling; he is an almsfood eater himself and speaks in praise of eating almsfood; he is a refuse-rag wearer himself and speaks in praise of wearing refuse-rag robes; he is a triple-robe wearer himself and speaks in praise of wearing the triple robe; he has few wishes himself and speaks in praise of fewness of wishes; he is content himself and speaks in praise of contentment; he is secluded himself and speaks in praise of seclusion; he is aloof from society himself and speaks in praise of aloofness from society; he is energetic himself and speaks in praise of arousing energy; he has attained to virtue himself and speaks in praise of the attainment of virtue; he has attained to concentration himself and speaks in praise of the attainment of concentration; he has attained to wisdom himself and speaks in praise of the attainment of wisdom; he has attained to deliverance himself and speaks in praise of the attainment of deliverance; he has attained to the knowledge and vision of deliverance himself and speaks in praise of the attainment of the knowledge and vision of deliverance. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood."

"Just as a bird, wherever it goes, flies with its wings as its only burden, so too, the bhikkhu becomes content with robes to protect his body and with almsfood to maintain his stomach, and wherever he goes he sets out taking only these with him. Possessing this aggregate of noble virtue, he experiences within himself a bliss that is blameless."

"Any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: “This is not mine, this I am not, this is not my self.”"

"When a monk abides [in equanimity], if his mind inclines to talking, he resolves: ‘Such talk as is low, vulgar, coarse, ignoble, unbeneficial, and which does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is, talk of kings, robbers, ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, women, heroes, streets, wells, the dead, trivialities, the origin of the world, the origin of the sea, whether things are so or are not so: such talk I shall not utter.’"

"Some misguided men learn the Dhamma—discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions—but having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead they learn the Dhamma only for the sake of criticising others and for winning in debates, and they do not experience the good for the sake of which they learned the Dhamma. Those teachings, being wrongly grasped by them, conduce to their harm and suffering for a long time. Why is that? Because of the wrong grasp of those teachings."

"By letting go of happiness and unhappiness,"

"All feeling ..."

"And how does a monk live watching mind as mind?"

"In this way he lives watching mind within as mind,"

"A disciple should not seek the Teacher’s company for the sake of discourses, stanzas, and expositions. ... But such talk as deals with effacement, as favors the mind’s release, and which leads to complete disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is, talk on wanting little, on contentment, seclusion, aloofness from society, arousing energy, virtue, collectedness, wisdom, deliverance, knowledge and vision of deliverance: for the sake of such talk a disciple should seek the Teacher’s company even if he is told to go away."