7. Na paresam vilomani
na paresam katâkatam
Attano'va avekkheya
katani akatani ca. 50.
SEEK NOT OTHERS' FAULTS BUT YOUR OWN
7. Let not one seek others' faults, things left done and undone by others, but one's own deeds done and undone. 50.
Story
A naked ascetic through jealousy, prevented a female follower of his from listening to the Teaching of the Buddha. She, however, invited the Buddha to her house through her son. When she was hearing the Dhamma from the Buddha the ascetic suddenly appeared on the scene and abused her and the Buddha. As the woman was perturbed in mind at this sudden outburst the Buddha advised her not to seek the faults of others but her own.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
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===
na paresam katâkatam
Attano'va avekkheya
katani akatani ca. 50.
SEEK NOT OTHERS' FAULTS BUT YOUR OWN
7. Let not one seek others' faults, things left done and undone by others, but one's own deeds done and undone. 50.
Story
A naked ascetic through jealousy, prevented a female follower of his from listening to the Teaching of the Buddha. She, however, invited the Buddha to her house through her son. When she was hearing the Dhamma from the Buddha the ascetic suddenly appeared on the scene and abused her and the Buddha. As the woman was perturbed in mind at this sudden outburst the Buddha advised her not to seek the faults of others but her own.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
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===
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Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions
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8. Yatha'pi ruciram puppham
vannavantam agandhakam
Evam subhasita vaca
aphala hoti akubbato. 51.
9. Yatha'pi ruciram puppham
vannavantam sagandhakam
Evam subhasita vaca
saphala hoti sakubbato. 52.
PRACTICE IS BETTER THAN MERE TEACHING
8. As a flower that is lovely and beautiful but is scentless, even so fruitless is the well-spoken word of one who does not practise it. 51.
9. As a flower that is lovely, beautiful, and scent-laden, even so fruitful is the well-spoken word of one who practises it. 52.
Story
Two ladies of the court studied the Dhamma under the Venerable ânanda. One studied well, but the other made little progress. The Buddha declared that like a scentless flower, fruitless becomes the Dhamma to the person who makes no effort to study it well.
===
Buddha dharma teachings channel:
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===
vannavantam agandhakam
Evam subhasita vaca
aphala hoti akubbato. 51.
9. Yatha'pi ruciram puppham
vannavantam sagandhakam
Evam subhasita vaca
saphala hoti sakubbato. 52.
PRACTICE IS BETTER THAN MERE TEACHING
8. As a flower that is lovely and beautiful but is scentless, even so fruitless is the well-spoken word of one who does not practise it. 51.
9. As a flower that is lovely, beautiful, and scent-laden, even so fruitful is the well-spoken word of one who practises it. 52.
Story
Two ladies of the court studied the Dhamma under the Venerable ânanda. One studied well, but the other made little progress. The Buddha declared that like a scentless flower, fruitless becomes the Dhamma to the person who makes no effort to study it well.
===
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Forwarded from Words of the Buddha
Then the Holy One, the Teacher, went on to say:
“When an ethical person with trusting heart gives a proper gift to unethical persons, trusting in the ample fruit of deeds, that offering is purified by the giver.
When an unethical and untrusting person, gives an improper gift to ethical persons, not trusting in the ample fruit of deeds, that offering is purified by the receivers.
When an unethical and untrusting person, gives an improper gift to unethical persons, not trusting in the ample fruit of deeds, I declare that gift is not very fruitful.
When an ethical person with trusting heart gives a proper gift to ethical persons, trusting in the ample fruit of deeds, I declare that gift is abundantly fruitful.
But when a passionless one gives to the passionless a proper gift with trusting heart, trusting in the ample fruit of deeds, that’s truly the best of material gifts.”
Partial excerpts from MN 142 : Dakkhiṇāvibhaṅgasutta
“When an ethical person with trusting heart gives a proper gift to unethical persons, trusting in the ample fruit of deeds, that offering is purified by the giver.
When an unethical and untrusting person, gives an improper gift to ethical persons, not trusting in the ample fruit of deeds, that offering is purified by the receivers.
When an unethical and untrusting person, gives an improper gift to unethical persons, not trusting in the ample fruit of deeds, I declare that gift is not very fruitful.
When an ethical person with trusting heart gives a proper gift to ethical persons, trusting in the ample fruit of deeds, I declare that gift is abundantly fruitful.
But when a passionless one gives to the passionless a proper gift with trusting heart, trusting in the ample fruit of deeds, that’s truly the best of material gifts.”
Partial excerpts from MN 142 : Dakkhiṇāvibhaṅgasutta
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Forwarded from Words of the Buddha
Free Buddhism Dharma ebook
In My Teacher's Footsteps - Following Ajahn Sumedho to Mount Kailash
By Nick Scott
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN436.pdf
===
In My Teacher's Footsteps - Following Ajahn Sumedho to Mount Kailash
By Nick Scott
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN436.pdf
===
❤1👏1
Forwarded from Words of the Buddha
Free Buddhism Dharma ebook
In My Teacher's Footsteps - Following Ajahn Sumedho to Mount Kailash
By Nick Scott
Travel accounts are usually straightforward to write and easy to read. The problem, if anything, is that the repetitive ‘we went there, then we went there’, can become too predictable. Not so this book. This is an account of several walks: those I undertook and those Ajahn Sumedho undertook, journeying to the holy mountain of Mount Kailash, recounted side by side. Each of the walks proved fascinating and both of us were eventually taken to the absolute limit of what we could endure. So you, the reader, are not going to be bored.
My concern is that you might be confused. On each walk we have different companions, we visit the same places but at very different times, and Ajahn Sumedho’s attempts are recounted not by him, but by several of his companions. To help you, there are maps, most of them at the start of each chapter, and there are photos showing the participants, including group photos where they are named. The first block of photos are for the first half of the book, which describes our journeys to Mount Kailash, and the second block is of the sacred kora, the circling of the mountain which includes climbing a pass of 18,500 feet. As a final aid I give a list of the walks at the book’s start, with dates and participants, that you can return to.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN436.pdf
===
In My Teacher's Footsteps - Following Ajahn Sumedho to Mount Kailash
By Nick Scott
Travel accounts are usually straightforward to write and easy to read. The problem, if anything, is that the repetitive ‘we went there, then we went there’, can become too predictable. Not so this book. This is an account of several walks: those I undertook and those Ajahn Sumedho undertook, journeying to the holy mountain of Mount Kailash, recounted side by side. Each of the walks proved fascinating and both of us were eventually taken to the absolute limit of what we could endure. So you, the reader, are not going to be bored.
My concern is that you might be confused. On each walk we have different companions, we visit the same places but at very different times, and Ajahn Sumedho’s attempts are recounted not by him, but by several of his companions. To help you, there are maps, most of them at the start of each chapter, and there are photos showing the participants, including group photos where they are named. The first block of photos are for the first half of the book, which describes our journeys to Mount Kailash, and the second block is of the sacred kora, the circling of the mountain which includes climbing a pass of 18,500 feet. As a final aid I give a list of the walks at the book’s start, with dates and participants, that you can return to.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN436.pdf
===
❤1🏆1
Form [Feeling, Perception, Choices, Consciousness] is not-self. For if form were self, it wouldn’t lead to affliction. And you could compel form: ‘May my form be like this! May it not be like that!’ But because form is not-self, it leads to affliction. And you can’t compel form: ‘May my form be like this! May it not be like that!’
What do you think? Is form [feeling, perception, choices, consciousness] permanent or impermanent?”
“Impermanent”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“No”
“So you should truly see any kind of form [feeling, perception, choices, consciousness ] with right understanding: ‘This is not mine, I am not this, this is not my self.’
Being disillusioned, desire fades away. When desire fades away they’re freed...Rebirth is ended, the spiritual journey has been completed.
Partial excerpts from SN 22.59 : Anattalakkhaṇasutta
What do you think? Is form [feeling, perception, choices, consciousness] permanent or impermanent?”
“Impermanent”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“No”
“So you should truly see any kind of form [feeling, perception, choices, consciousness ] with right understanding: ‘This is not mine, I am not this, this is not my self.’
Being disillusioned, desire fades away. When desire fades away they’re freed...Rebirth is ended, the spiritual journey has been completed.
Partial excerpts from SN 22.59 : Anattalakkhaṇasutta
❤2💯1
10. Yatha'pi puppharasimha
kayira malaguue bahu
Evam jatena maccena
kattabbam kusalam bahum. 53.
DO MUCH GOOD
10. As from a heap of flowers many a garland is made, even so many good deeds should be done by one born a mortal. 53.
Story
Visakha, the chief benefactress of the Buddha, erected a monastery at great expense. So great was her delight that, with her children and grandchildren, she went round the monastery singing paeans of joy. When this was reported to the Buddha He remarked that Visakha was doing so as she had fulfilled a past aspiration of hers and added that much merit should be done by all.
===
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Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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===
kayira malaguue bahu
Evam jatena maccena
kattabbam kusalam bahum. 53.
DO MUCH GOOD
10. As from a heap of flowers many a garland is made, even so many good deeds should be done by one born a mortal. 53.
Story
Visakha, the chief benefactress of the Buddha, erected a monastery at great expense. So great was her delight that, with her children and grandchildren, she went round the monastery singing paeans of joy. When this was reported to the Buddha He remarked that Visakha was doing so as she had fulfilled a past aspiration of hers and added that much merit should be done by all.
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
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Vajrayana Tantrayana Buddhism
Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
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Forwarded from Words of the Buddha
Jayagiri Victory Mountain Buddhist temple, known as the Bayon, the state temple of King Jayavarman VII of the kingdom of Khmer, Cambodia, famous for the thousands faces of Lokesvara.
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Forwarded from Buddha
Noticing Space
The spacious mind has room for everything
By Ajahn Sumedho
Part 1 of 2
In meditation, we can be alert and attentive; it’s like listening. What we are doing is just bringing into awareness the way it is, noticing space and form. For example, we can notice space in a room. Most people probably wouldn’t notice the space; they would notice the things in it—the people, the walls, the floor, the furniture. But in order to notice the space, what do we do? We withdraw our attention from the things and bring our attention to the space. This does not mean getting rid of things, or denying the things their right to be there. It merely means not concentrating on them, not going from one thing to another.
The space in a room is peaceful. The objects in the room can excite, repel, or attract, but the space has no such quality. However, even though the space does not attract our attention, we can be fully aware of it, and we become aware of it when we are no longer absorbed by the objects in the room. When we reflect on the space in the room, we feel a sense of calm because all space is the same; the space around you and the space around me is no different. It is not mine. I can’t say “This space belongs to me” or “That space belongs to you.”
Space is always present. It makes it possible for us to be together, contained within a room, in a space that is limited by walls. Space is also outside the room; it contains the whole building, the whole world. So space is not bound by objects in any way; it is not bound by anything. If we wish, we can view space as limited in a room, but really, space is unlimited.
Noticing the space around people and things provides a different way of looking at them, and developing this spacious view is a way of opening oneself. When one has a spacious mind, there is room for everything. When one has a narrow mind, there is room for only a few things. Everything has to be manipulated and controlled; the rest is just to be pushed out.
Life with a narrow view is suppressed and constricted; it is a struggle. There is always tension involved in it, because it takes an enormous amount of energy to keep everything in order all the time. If you have a narrow view of life, the disorder of life has to be ordered for you, so you are always busy manipulating the mind and rejecting things or holding on to them. This is the dukkha of ignorance, which comes from not understanding the way it is.
The silence of the mind is like the space in a room.
The spacious mind has room for everything. It is like the space in a room, which is never harmed by what goes in and out of it. In fact, we say “the space in this room,” but actually, the room is in the space, the whole building is in the space. When the building has gone, the space will still be there. The space surrounds the building, and right now we are containing space in a room. With this view we can develop a new perspective. We can see that there are walls creating the shape of the room, and there is the space. Looking at it one way, the walls limit the space in the room. But looking at it another way, we see that space is limitless.
We can apply this perspective to the mind, using the “I” consciousness to see space as an object. In the mind, we can see that there are thoughts and emotions—the mental conditions that arise and cease. Usually, we are dazzled, repelled, or bound by these thoughts and emotions. We go from one thing to another, reacting, controlling, manipulating, or trying to get rid of them. So we never have any perspective in our lives. We become obsessed with either repressing or indulging in these mental conditions; we are caught in these two extremes.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
The spacious mind has room for everything
By Ajahn Sumedho
Part 1 of 2
In meditation, we can be alert and attentive; it’s like listening. What we are doing is just bringing into awareness the way it is, noticing space and form. For example, we can notice space in a room. Most people probably wouldn’t notice the space; they would notice the things in it—the people, the walls, the floor, the furniture. But in order to notice the space, what do we do? We withdraw our attention from the things and bring our attention to the space. This does not mean getting rid of things, or denying the things their right to be there. It merely means not concentrating on them, not going from one thing to another.
The space in a room is peaceful. The objects in the room can excite, repel, or attract, but the space has no such quality. However, even though the space does not attract our attention, we can be fully aware of it, and we become aware of it when we are no longer absorbed by the objects in the room. When we reflect on the space in the room, we feel a sense of calm because all space is the same; the space around you and the space around me is no different. It is not mine. I can’t say “This space belongs to me” or “That space belongs to you.”
Space is always present. It makes it possible for us to be together, contained within a room, in a space that is limited by walls. Space is also outside the room; it contains the whole building, the whole world. So space is not bound by objects in any way; it is not bound by anything. If we wish, we can view space as limited in a room, but really, space is unlimited.
Noticing the space around people and things provides a different way of looking at them, and developing this spacious view is a way of opening oneself. When one has a spacious mind, there is room for everything. When one has a narrow mind, there is room for only a few things. Everything has to be manipulated and controlled; the rest is just to be pushed out.
Life with a narrow view is suppressed and constricted; it is a struggle. There is always tension involved in it, because it takes an enormous amount of energy to keep everything in order all the time. If you have a narrow view of life, the disorder of life has to be ordered for you, so you are always busy manipulating the mind and rejecting things or holding on to them. This is the dukkha of ignorance, which comes from not understanding the way it is.
The silence of the mind is like the space in a room.
The spacious mind has room for everything. It is like the space in a room, which is never harmed by what goes in and out of it. In fact, we say “the space in this room,” but actually, the room is in the space, the whole building is in the space. When the building has gone, the space will still be there. The space surrounds the building, and right now we are containing space in a room. With this view we can develop a new perspective. We can see that there are walls creating the shape of the room, and there is the space. Looking at it one way, the walls limit the space in the room. But looking at it another way, we see that space is limitless.
We can apply this perspective to the mind, using the “I” consciousness to see space as an object. In the mind, we can see that there are thoughts and emotions—the mental conditions that arise and cease. Usually, we are dazzled, repelled, or bound by these thoughts and emotions. We go from one thing to another, reacting, controlling, manipulating, or trying to get rid of them. So we never have any perspective in our lives. We become obsessed with either repressing or indulging in these mental conditions; we are caught in these two extremes.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
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Buddha dharma teachings from the suttas and commentaries
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Buddha and His Disciples
By Bhante Shravasti Dhammika
The life of the Buddha is more than an account of one man’s quest for and realization of the truth; it is also about the people who encountered that man during his forty five year career and how their encounter trans-formed them. If the Buddha’s quest and his encounters with others is set against the backdrop of the world in which these events were acted out, a world with its unique customs, its political intrigue and its religious ferment, it becomes one of the most fascinating stories ever told.
Free download available:
https://budblooms.org/2020/05/11/747/
===
Buddha and His Disciples
By Bhante Shravasti Dhammika
The life of the Buddha is more than an account of one man’s quest for and realization of the truth; it is also about the people who encountered that man during his forty five year career and how their encounter trans-formed them. If the Buddha’s quest and his encounters with others is set against the backdrop of the world in which these events were acted out, a world with its unique customs, its political intrigue and its religious ferment, it becomes one of the most fascinating stories ever told.
Free download available:
https://budblooms.org/2020/05/11/747/
===
❤1👏1💯1
Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Buddha and His Disciples
By Bhante Shravasti Dhammika
The life of the Buddha is more than an account of one man’s quest for and realization of the truth; it is also about the people who encountered that man during his forty five year career and how their encounter trans-formed them. If the Buddha’s quest and his encounters with others is set against the backdrop of the world in which these events were acted out, a world with its unique customs, its political intrigue and its religious ferment, it becomes one of the most fascinating stories ever told.
Free download available:
https://budblooms.org/2020/05/11/747/
===
Buddha and His Disciples
By Bhante Shravasti Dhammika
The life of the Buddha is more than an account of one man’s quest for and realization of the truth; it is also about the people who encountered that man during his forty five year career and how their encounter trans-formed them. If the Buddha’s quest and his encounters with others is set against the backdrop of the world in which these events were acted out, a world with its unique customs, its political intrigue and its religious ferment, it becomes one of the most fascinating stories ever told.
Free download available:
https://budblooms.org/2020/05/11/747/
===
❤2👏1😘1
Forwarded from Words of the Buddha
Noticing Space
The spacious mind has room for everything
By Ajahn Sumedho
Part 2 of 2
With meditation, we have the opportunity to contemplate the mind. The silence of the mind is like the space in a room. Take the simple sentence “I am” and begin to notice, contemplate, and reflect on the space around those two words. Rather than looking for something else, sustain attention on the space around the words. Look at thinking itself, really examine and investigate it. Now, you can’t watch yourself habitually thinking, because as soon as you notice that you’re thinking, the thinking stops. You might be going along worrying, “I wonder if this will happen. What if that happens? Oh, I’m thinking,” and it stops.
To examine the thinking process, deliberately think something: take just one ordinary thought, such as “I am a human being,” and just look at it. If you look at the beginning of it, you can see that just before you say “I,” there is a kind of empty space. Then, if you think in your mind, “I—am—a—human—being,” you will see space between the words. We are not looking at thought to see whether we have intelligent thoughts or stupid ones. Instead, we are deliberately thinking in order to notice the space around each thought. This way, we begin to have a perspective on the impermanent nature of thinking.
That is just one way of investigating so that we can notice the emptiness when there is no thought in the mind. Try to focus on that space; see if you can concentrate on that space before and after a thought. For how long can you do it? Think, “I am a human being,” and just before you start thinking it, stay in that space just before you say it. Now that’s mindfulness, isn’t it? Your mind is empty, but there is also an intention to think a particular thought. Then think it, and at the end of the thought, try to stay in the space at the end. Does your mind stay empty?
Most of our suffering comes from habitual thinking. If we try to stop it out of aversion to thinking, we can’t; we just go on and on and on. So the important thing is not to get rid of thought, but to understand it. And we do this by concentrating on the space in the mind, rather than on the thought.
Our minds tend to get caught up with thoughts of attraction or aversion to objects, but the space around those thoughts is not attractive or repulsive. The space around an attractive thought and a repulsive thought is not different, is it? Concentrating on the space between thoughts, we become less caught up in our preferences concerning the thoughts. So if you find that an obsessive thought of guilt, self-pity, or passion keeps coming up, then work with it in this way—deliberately think it, really bring it up as a conscious state, and notice the space around it.
It’s like looking at the space in a room: you don’t go looking for the space, do you? You are simply open to it, because it is here all the time. It is not anything you are going to find in the cupboard or in the next room, or under the floor—it is here right now. So you open to its presence; you begin to notice that it is here.
“Noticing Space” was from Ajahn Sumedho’s book The Mind and the Way.
Ajahn Sumedho is a senior monk of the Thai forest tradition and was abbot of Amaravati Buddhist Monastery, UK, from its consecration in 1984 until his retirement in 2010.
===
Part 1 of 2:
https://news.1rj.ru/str/lorddivinebuddha/3321
Part 2 of 2:
https://news.1rj.ru/str/wordsofbuddha/4073
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
The spacious mind has room for everything
By Ajahn Sumedho
Part 2 of 2
With meditation, we have the opportunity to contemplate the mind. The silence of the mind is like the space in a room. Take the simple sentence “I am” and begin to notice, contemplate, and reflect on the space around those two words. Rather than looking for something else, sustain attention on the space around the words. Look at thinking itself, really examine and investigate it. Now, you can’t watch yourself habitually thinking, because as soon as you notice that you’re thinking, the thinking stops. You might be going along worrying, “I wonder if this will happen. What if that happens? Oh, I’m thinking,” and it stops.
To examine the thinking process, deliberately think something: take just one ordinary thought, such as “I am a human being,” and just look at it. If you look at the beginning of it, you can see that just before you say “I,” there is a kind of empty space. Then, if you think in your mind, “I—am—a—human—being,” you will see space between the words. We are not looking at thought to see whether we have intelligent thoughts or stupid ones. Instead, we are deliberately thinking in order to notice the space around each thought. This way, we begin to have a perspective on the impermanent nature of thinking.
That is just one way of investigating so that we can notice the emptiness when there is no thought in the mind. Try to focus on that space; see if you can concentrate on that space before and after a thought. For how long can you do it? Think, “I am a human being,” and just before you start thinking it, stay in that space just before you say it. Now that’s mindfulness, isn’t it? Your mind is empty, but there is also an intention to think a particular thought. Then think it, and at the end of the thought, try to stay in the space at the end. Does your mind stay empty?
Most of our suffering comes from habitual thinking. If we try to stop it out of aversion to thinking, we can’t; we just go on and on and on. So the important thing is not to get rid of thought, but to understand it. And we do this by concentrating on the space in the mind, rather than on the thought.
Our minds tend to get caught up with thoughts of attraction or aversion to objects, but the space around those thoughts is not attractive or repulsive. The space around an attractive thought and a repulsive thought is not different, is it? Concentrating on the space between thoughts, we become less caught up in our preferences concerning the thoughts. So if you find that an obsessive thought of guilt, self-pity, or passion keeps coming up, then work with it in this way—deliberately think it, really bring it up as a conscious state, and notice the space around it.
It’s like looking at the space in a room: you don’t go looking for the space, do you? You are simply open to it, because it is here all the time. It is not anything you are going to find in the cupboard or in the next room, or under the floor—it is here right now. So you open to its presence; you begin to notice that it is here.
“Noticing Space” was from Ajahn Sumedho’s book The Mind and the Way.
Ajahn Sumedho is a senior monk of the Thai forest tradition and was abbot of Amaravati Buddhist Monastery, UK, from its consecration in 1984 until his retirement in 2010.
===
Part 1 of 2:
https://news.1rj.ru/str/lorddivinebuddha/3321
Part 2 of 2:
https://news.1rj.ru/str/wordsofbuddha/4073
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
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Daily teachings of Buddha Dharma
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11. Na pupphagandho pativatam eti
na candanam tagaramallika va
Satan ca gandho pativatam eti
sabba disa sappuriso pavati. 54.
12. Candanam tagaram va'pi
uppalam atha vassikã
Etesam gandhajatanam
silagandho anuttaro. 55.
MORAL FRAGRANCE WAFTS EVERYWHERE
11. The perfume of flowers blows not against the wind, nor does the fragrance of sandalwood, tagara 13 and jasmine but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction. 54.
12. Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best. 55.
Story
The Venerable Ananda wished to know whether there was any fragrance that wafted equally with and against the wind. The Buddha replied that the fragrance of virtue wafts in all directions.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
na candanam tagaramallika va
Satan ca gandho pativatam eti
sabba disa sappuriso pavati. 54.
12. Candanam tagaram va'pi
uppalam atha vassikã
Etesam gandhajatanam
silagandho anuttaro. 55.
MORAL FRAGRANCE WAFTS EVERYWHERE
11. The perfume of flowers blows not against the wind, nor does the fragrance of sandalwood, tagara 13 and jasmine but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction. 54.
12. Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best. 55.
Story
The Venerable Ananda wished to know whether there was any fragrance that wafted equally with and against the wind. The Buddha replied that the fragrance of virtue wafts in all directions.
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