“Whatever form, feelings, perceptions, experiences, or consciousness there is (the five aggregates), these he sees to be without permanence, as suffering, as ill, as a plague, a boil, a sting, a pain, an affliction, as foreign, as otherness, as empty (suññato), as Selfless (anattato). So he turns his mind/will (citta, Non-aggregate) away from these; therein he gathers his mind/will within the realm of Immortality (amataya dhatuya). This is tranquility; this is that which is most excellent!” [MN 1.436]

SN 4.400

At that time, Vaccha, when a being has laid down this body,
and that being (satto) has not yet taken up another (annataram) body
(kayam) in rebirth (anupapanno); therein I declare [that beings]
fuel to be thirstfulness (tanhupadanam). At that time, Vaccha, I
declare [the beings] fuel to be thirstfulness.

Some people are simply determined to place a self or a soul into the Buddha's teachings. They have been doing so for the past 2,600 years. The problem is that the Buddha only pointed people towards the end of suffering. In all of the ways he did this, a doctrine of self was not one of them. What he did do was teach his disciples to observe the five aggregates or the six sense bases and their objects as anatta (not-self). He also taught that if one were to try and describe something outside of these, they would be put to grief because such a thing would lie beyond range. So, the role of a soul is non-existent in Buddhism. What is existent are the multitude of ways that the Buddha teaches his followers to free themselves from suffering. This starts from the simple observation of the five precepts to deep states of meditative absorption and contemplation of the three characteristics of existence. In the end, the causes of suffering will be completely abandoned, and that is the highest bliss of Nibbana (unbinding).

“Both formerly and now, I’ve never been a nihilist (vinayika), never
been one who teaches the annihilation of a being, rather taught only
the source of suffering (that being avijja, or nescience/agnosis), and
its ending (avijja).”

The Biography of the Venerable Phra Acharn Mun Bhuridatta Thera

A Spiritual Biography by Acariya Maha Boowa Ñjanasampanno

http://www.luangta.com/English/site/book8_biomun.html


Introduction

Venerable Acariya Mun Bhuridatta Thera is a towering figure in contemporary Thai Buddhism. He was widely revered and respected during his lifetime for the extraordinary courage and determination he displayed in practicing the ascetic way of life and for his uncompromising strictness in teaching his many disciples. During the 50 years since his death he has assumed an exalted status in Buddhist circles and thus remains an overshadowing presence whose life and teachings have become synonymous with the Buddha’s noble quest for self-transformation. In recent decades, he gained recognition beyond the confines of his native land as one of the 20th century’s truly great religious figures.

The story of Acariya Mun’s life is a vivid portrait of a consummate spiritual warrior unrivalled in modern times who practiced the Buddha’s path to freedom with such perfection that he left those who knew and revered him in no doubt that he truly was a Noble disciple.

Andhakara Sutta: Darkness

translated from the Pali by
Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.046.than.html

The Buddhist Layman

http://www.accesstoinsight.org/lib/authors/various/wheel294.html

four essays by
R. Bogoda, Susan Elbaum Jootla, and M.O'C. Walshe
© 2006–2010

Clearing the Path - Writings of Ñanavira Thera (pdf book)

http://nanavira.xtreemhost.com/index.php?option=com_content&task=view&id=19&Itemid=35

NOTES ON DHAMMA

http://nanavira.xtreemhost.com/index.php?option=com_content&task=view&id=20&Itemid=37

Sutta-pitaka

Koš rozprav pálijského kánonu
přednesených Buddhou a jeho předními žáky

http://dhammadesana.110mb.com/