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.
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If no-one else is found
in front or behind,
it’s extremely pleasant
to be dwelling alone in a forest grove.

Come now, I’ll go alone
to the wilderness praised by the Buddha.
It’s pleasant for a mendicant
to be dwelling alone and resolute.


When will I dwell alone,
without a companion,
in the great wood, so delightful,
my task complete, free of defilements?

This is what I want to do:
may my wish succeed!
I’ll make it happen myself,
for no-one can do another’s duty.

Fastening my armor,
I’ll enter the forest.
I won’t leave
without attaining the end of defilements.

As the cool breeze blows
with fragrant scent,
I’ll split ignorance apart,
sitting on the mountain-peak.

In a forest grove covered with blossoms,
in a cave so very cool,
I take pleasure in the Mountainfold,
happy with the happiness of freedom.

I’ve got all I wished for
like the moon on the fifteenth day.
With the utter ending of all defilements,
now there’ll be no more future lives.

Partially excerpted from Thag 10.2 Ekavihāriyattheragāthā

13. Appamatto ayam gandho
ya'yam tagaracandani
Yo ca silavatam gandho
vati devesu uttamo. 56.

THE SCENT OF VIRTUE IS BY FAR THE BEST

13. Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme. 56.

Story

Sakka king of the gods, disguised as a poor weaver offered alms to the Venerable Kassapa, who had been looking for a poor person to whom he might give the privilege of giving him alms. The Buddha stated that Sakka, attracted by the perfume of virtue of the Venerable Kassapa, gave him alms.
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Free Buddha Dharma ebook

With Robes and Bowl
A Glimpse of the Thudong Bhikkhu Life
By Bhikkhu Khantipalo

Free download available:
https://static.sariputta.com/pdf/tipitaka/752/robes-bowl6pdf.pdf
===

Free Buddha Dharma ebook

With Robes and Bowl
A Glimpse of the Thudong Bhikkhu Life
By Bhikkhu Khantipalo

In the English language, there are now a number of books describing the life of the last Buddha, Gotama, also many explaining what is meant by the ideal of Buddhahood. Likewise, we have an ever-growing flood of literature, translations, commentaries and so forth, to help us understand what is Dhamma. Much less information, however is to be found on the Sangha, especially upon the bhikkhu-life of the present day. Of course those living in the Buddhist countries where the Sangha is established, will know more about it than will those who follow the Buddha's Path in other lands. It is to give the latter a picture of bhikkhu-life that this book is written, besides keeping before the eyes of those living in Buddhists lands, the best traditions of the Sangha.

Free download available:
https://static.sariputta.com/pdf/tipitaka/752/robes-bowl6pdf.pdf
===

Dragon stairs leading to the three doors Candi Bentar temple, Lempuyang temple complex, East Bali, Indonesia.

14. Tesam sampannasãlanam
appamadaviharinam
Sammadannavimuttanam
maro maggam na vindati. 57.

REBIRTH-CONSCIOUSNESS OF ARAHANTS CANNOT BE TRACED

14. Mara 14 finds not the path of those who are virtuous, careful in living, and freed by right knowledge. 57.

Story

The Venerable Godhika, impeded by a certain disease, cut his throat with a razor; but immediately before his death cultivated insight and realized Nibbana. The Evil One was searching for his rebirth- consciousness. The Buddha remarked that the Evil One cannot trace the rebirth-consciousness of an Arahant.
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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. That’s how a mendicant develops mindfulness of the body.

Partial excepts from MN 119 : Kāyagatāsatisutta

Laykyun Sekkya Big Buddhas, Khatakan Taung, near Monywa, Myanmar is one of the tallest statue in the world depicting Siddhartha Gautama in standing and parinirvana position.

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A Reminiscence Transcribed from a Talk by Phra Ajaan Phut Thaniyo

Free download here:

https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanPhut.pdf
===

Free Buddha Dharma ebook

A Reminiscence Transcribed from a Talk by Phra Ajaan Phut Thaniyo

In our day and age, the practice of going into the forest to meditate and follow the ascetic dhutaṅga practices began with Phra Ajaan Sao Kantasīlo, the teacher of Phra Ajaan Mun and, by extension, Phra Ajaan Singh and Phra Ajaan Lee. Phra Ajaan Sao was inclined to be, not a preacher or a speaker, but a doer. When he taught his students, he said very little. And those who studied directly under him are now elders who speak very little, who rarely preach, having picked up the habit from their teacher. Thus, as Phra Ajaan Sao was not a preacher, I would like to tell you a little of the way in which he taught meditation.

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https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanPhut.pdf
===

The Art of Investigation

How a closer look at our likes and dislikes can lead to equanimity
By Sayadaw U Tejaniya

Part 1 of 2

I once was sitting in meditation while listening to my teacher, Shwe Oo Min Sayadaw, giving a dhamma talk. My mind was very calm, but suddenly I saw it become highly agitated. How did this happen? How did anger arise in the mind so quickly when it was peaceful only moments before?

In that moment, I noticed something very interesting: my mind became curious about what had happened. It wanted to know about itself. It wanted to know why it had lost its peacefulness and had become angry. So it had backed up a bit, and it began to ask questions. Its interest in knowing itself then changed the mind’s quality away from anger. It wanted to learn and know the truth, and, because of that, it began to gently watch the anger run its course.

As I continued to sit, I was able to watch aversion operating in the mind. On the one hand, the mind was straining to hear what my teacher was saying. On the other hand, a group of children were making noise just outside the meditation hall. I wanted them to stop, and I saw the mind complaining about the noise and complaining that I couldn’t hear my teacher’s talk. Some strong feelings came up. The observing mind saw everything that was going on in the mind.

Can you see how expansive the mind’s field of view was at this point? After it saw itself going back and forth between these two sides for a while, it saw the dissatisfaction, the aversion. The mind realized that it had taken one kind of sound, which was the sound of my teacher’s voice, and labeled it “good” and favorable, whereas the sounds of other people talking were “bad,” unwanted sounds.

In this moment of realization, the mind didn’t favor one object or another. It was able to hear sounds as just sounds, without buying into the story the mind was telling about good sounds and bad sounds. At that point the mind stopped both its craving to hear my teacher’s voice and its aversion to the voices of the people who were talking. Instead, the mind just remained in the middle and continued watching with interest. The mind saw the suffering and just died down.

This is how to meditate—with interest and inquiry every time one or more of the three unwholesome root qualities [craving, anger, and confusion] arise.

The Buddha called this vital quality of inquiry in the mind dhamma vicaya, which means a mind that naturally investigates reality. It is a mind that studies itself by asking questions to discover what is happening and why it is happening. The mind wants to know the nature of the three unwholesome root qualities.

SEVEN QUALITIES OF AN INVESTIGATIVE MIND

ACCORDING TO THE Buddha, there are seven conditions for dhamma vicaya - the investigative quality of mind to arise:

1. Repeatedly asking questions about the nature of the mind, talking about topics related to nature, investigating them, and thinking about them.

2. Cleaning our possessions, both internal and external. This brings clarity of mind. Clarity of mind is a condition for wisdom to arise. External cleaning means cleaning our bodies and our environment. But what is more important is cleaning the inside, which means cleaning the mind of craving, aversion, and delusion.

3. Learning how to balance the five spiritual faculties of confidence, energy, mind-fulness, stability of mind, and wisdom.

4. Avoiding the company of 4people who do not have wisdom.

5. Associating with people who have wisdom.

6. Contemplating deep wisdom and reflecting on deeper things.

7. Having the desire to grow in wisdom.
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Part 1 of 2:


https://news.1rj.ru/str/dhammapadas/2912


Part 2 of 2:


https://news.1rj.ru/str/wordsofbuddha/4104
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Dhammapada, beloved and favorite teachings of the Buddha channel:

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15. Yatha sankaradhanasmim
ujjhitasmim mahapathe
Padumam tattha jayetha
sucigandham manoramam. 58.
16. Evam sankarabhutesu
andhabhute puthujjane
Atirocati pannaya
sammasambuddhasavako. 59.

GREATNESS MAY BE FOUND EVEN AMONGST THE BASEST THE WISE OUTSHINE WORLDLINGS

15-16. As upon a heap of rubbish thrown on the highway, a sweet-smelling lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom. 15 58-59.

Story

A devotee of an alien sect devised a means to humiliate the Buddha and His disciples. The Buddha discovered it and succeeded in converting him to His Teaching. Due to lack of wisdom, the Buddha remarked, some could not realize the goodness of His disciples and He compared the ignorant to the blind and the wise to those who have eyes.
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