Yellow Earth Society

Yellow Earth Society Global Buddhist Family

17/03/2025

"Be flexible and positive.

Make sure that the meditation period is long enough to give the mind time to settle down. Many people find that meditating for twenty or thirty minutes each day works well, but even five or ten minutes is OK on days when we are especially busy. The longer we sit and focus on the breath, the more relaxed and comfortable we should feel. It will not help us to regard meditation as a chore or obligation. Rather it should be an activity we look forward to and enjoy because of the relax- ation and pleasure it brings to the body and mind and how much it helps us personally and spiritually."

Bhante Gunatana
Meditation on Perceptions- Ten Haling Practices to Cultivate Mindfulnes

19/07/2022

YOU ARE RESPONSIBLE by Ven. Dr. K. Sri Dhammananda

The Correct Attitude Towards Criticism

You must learn how to guard yourself from unjust criticism and how to make use of constructive criticism. You must look objectively at criticism that others give to you. If the criticism that comes to you is just, well-founded and given with good intention, then accept that criticism and put it to use. However, if the criticism that comes to you is unjust and ill-founded and given with bad intention, you are under no obligation to accept this kind of criticism. If you know that your attitude is correct and appreciated by wise and cultured people, then do not worry about ill-founded criticism. Your understanding of both constructive and destructive criticism is important. The Buddha says:- “There is no one who is not blamed in this world.”

19/07/2022

What Buddhists Believe?
by Venerable K. Sri Dhammananda

Everything is Changeable

What exists is changeable and what is not changeable does not exist. Looking at life, we notice how it changes and how it continually moves between extremes and contrasts. We notice rise and fall, success and failure, loss and gain; we experience honor and contempt, praise and blame; and we feel how our hearts respond to all that happiness and sorrow, delight and despair, disappointment and satisfaction, fear and hope. These mighty waves of emotion carry us up, fling us down, and no sooner we find some rest, then we are carried by the power of a new wave again. How can we expect a footing on the crest of the waves? Where shall we erect the building of our life in the midst of this ever-restless ocean of existence? This is a world where any little joy that is allotted to beings is secured only after many disappointments, failures and defeats. This is a world where scanty joy grows amidst sickness, desperation and death. This is a world where beings who a short while ago were connected with us by sympathetic joy are at the next moment in want of our compassion. Such a world as this needs equanimity. This is the nature of the world where we live with our intimate friends and the next day they become our enemies to harm us.

The Buddha described the world as an unending flux of becoming. All is changeable, continuous transformation, ceaseless mutation, and a moving stream. Everything exists from moment to moment. Everything is a recurring rotation of coming into being and then passing out of existence. Everything is moving from birth to death. The matter or material forms in which life does or does not express itself, are also a continuous movement or change towards decay. This teaching of the impermanent nature of everything is one of the main pivots of Buddhism. Nothing on earth partakes of the character of absolute reality. That there will be no death of what is born is impossible. Whatever is subject to origination is subject also to destruction. Change is the very constituent of reality. In accepting the law of impermanence or change, the Buddha denies the existence of eternal substance. Matter and spirit are false abstractions that, in reality, are only changing factors (Dhamma) which are connected and which arise in functional dependence on each other.

Today, scientists have accepted the law of change that was discovered by the Buddha. Scientists postulate that there is nothing substantial, solid and tangible in the world. Everything is a vortex of energy, never remaining the same for two consecutive moments. The whole wide world is caught up in this whirl and vortex of change. One of the theories postulated by scientists is the prospect of the ultimate coldness following upon the death or destruction of the sun. Buddhists are not dismayed by this prospect. The Buddha taught that universes or world cycles arise and pass away in endless succession, just as the lives of individuals do. Our world will most certainly come to an end. It has happened before with previous worlds and it will happen again. 'The world is a passing phenomenon. We all belong to the world of time. Every written word, every carved stone, every painted picture, the structure of civilization, every generation of man, vanishes away like the leaves and flowers of forgotten summers. What exists is changeable and what is not changeable does not exist.' Thus all gods and human beings and animals and material forms? everything in this universe? is subject to the law of impermanence. Buddhism teaches us: 'The body like a lump of foam; The feelings like a water bubble; Perception like a mirage; Volitional activities like a plantain tree; And Consciousness like jugglery.' (Samyutta Nikaya)

29/06/2022

The Buddha always respected people’s freedom of choice. He knew that any forced conversion was unethical and immoral and would eventually result in regret for the convert. He knew that religion is something sacred and personal — that it sticks with you only if you accept it out of personal conviction. “Just as a goldsmith cuts, burns, hammers and runs every test he knows to check a piece of metal to confirm that it is gold, a wise person must personally examine these teachings very carefully before he accepts them,” the Buddha said. He knew that many of those who initially denied and even defied and rejected him and his teachings would eventually become his followers. So, he calmly, peacefully, mindfully and compassionately carried on very cordial and friendly discussions with anybody who came to defy him.

Bhante Henepola Gunaratana. What Makes the Buddha So Great? (Pages 95, 96). New York Buddhist Vihara (2011).

25/06/2022

Problems and Responsibilities by Venerable K. Sri Dhammananda

PATIENCE AND TOLERANCE

Be patient with all. Anger leads one along a blind path. While it irritates and annoys others, it also hurts oneself. Anger weakens the physical body and disturbs the mind. A harsh word, like an arrow discharged from a bow, can never by retrieved even if you would offer a thousand apologies.

Certain creatures cannot see in the day-time whilst some others are blind at night. But a man driven to great heights of hatred does not observe anything, either by day or night.

With whom and with what do you fight when you are angry? You fight with yourself, for you are the worst enemy of yourself. The mind is your best friend but it can easily become your worst foe. Some varieties of heart trouble, rheumatic disorders, and skin disease are traceable to chronic resentment, hatred and jealousy. Such destructive feelings poìson the heart. They foster the development of latent diseases by reducing the body's natural defences against disease microbes.

22/05/2022

We always hear that anything that is impermanent is unsatisfactory. Only when we are experiencing pain are we grateful that something is impermanent. When we experience happiness or, more precisely, excitement, we long for it to remain as a permanent state. Yet regardless of our wishes, things change in their own way and at their own speed.

When we look deeply into our own life experiences, we remember many times when suffering arose because of our attachment to impermanent forms, feelings, perceptions, thoughts, and consciousness. If we truly wish to end our suffering, we must eliminate this attachment. To see impermanence with insight awareness, we must pay total, mindful attention to our experiences without concepts or preconceived notions. This impartial attention opens the mind to recognizing the connection between impermanence and suffering at the root level.

Bhante Henepola Gunaratana. Meditation on Perception (Page 122). Wisdom Publications (2014). http://wisdompubs.org/author/bhante-gunaratan

18/04/2022

Dhamma quotes

“Inconceivable, bhikkhus, is the beginning of this samsara.
A first point is not known of beings roaming and wandering the round of rebirth,
hindered by ignorance and fettered by craving.”

“Which do you think, bhikkhus, is more:
the stream of tears that you have shed as you roamed
and wandered on through this long course,
weeping and wailing because of being united with the
disagreeable and separated from the agreeable
– this or the water in the four great oceans?
The stream of tears that you have shed as you roamed and wandered
on through this long course
… this alone is greater than the water in the four great oceans …

For such a long time, bhikkhus,
you have experienced suffering, anguish, and disaster, and
swelled the cemeteries.”
(S.15.3 “Assu Sutta”)

........

Furthermore:

“There will come a time when the mighty ocean will
dry up, vanish and be no more.
There will come a time when the mighty earth will
be devoured by fire, perish and be no more.

But yet there will be no end to the suffering
of beings roaming and wandering this round of rebirth,
hindered by ignorance and fettered by craving.”
(S.22.99 “Gaddulabaddha Sutta”)

18/04/2022

This precious human birth

"Monks, suppose that this great earth were totally covered with water, and a man were to toss a yoke with a single hole there. A wind from the east would push it west, a wind from the west would push it east. A wind from the north would push it south, a wind from the south would push it north. And suppose a blind sea-turtle were there. It would come to the surface once every one hundred years. Now what do you think: would that blind sea-turtle, coming to the surface once every one hundred years, stick his neck into the yoke with a single hole?"

"It would be a sheer coincidence, lord, that the blind sea-turtle, coming to the surface once every one hundred years, would stick his neck into the yoke with a single hole."

"It's likewise a sheer coincidence that one obtains the human state.
It's likewise a sheer coincidence that a Tathagata, worthy &
rightly self-awakened, arises in the world.
It's likewise a sheer coincidence that a doctrine & discipline
expounded by a Tathagata appears in the world."

"Now, this human state has been obtained.
A Tathagata, worthy & rightly self-awakened, has arisen in the world.
A Doctrine & Discipline expounded by a Tathagata appears in the world."
(Samyutta Nikaya 56.48 "Chiggala Sutta")

So do not waste this precious human birth.

19/03/2022

What is Buddhism?

Buddhism is nothing but the NOBLE TRUTH.

What is Buddhism? This question has puzzled many people who often inquire if Buddhism is a philosophy, a religion, or a way of life. The simple answer is that Buddhism is too vast and too profound to be neatly placed in any single category. Of course, Buddhism includes philosophy and religion and a way of life. But Buddhism goes beyond these categories.

The categories or labels given to Buddhism are like signboards to let the people know what is being presented. If we compare Buddhism to a medicine shop, it will be clear that the signboard on the medicine shop will not cure a person of his sickness. If the medicine is effective, then you can use it to heal yourself without being concerned as to the signboard that merely gives a label for the medicine. Likewise, if the Teaching of the Buddha is effective, then use it and do not be concerned about the label or signboard. Do not try to slip Buddhism into any single category or limit it under any signboard.

Different people live at different times and in different places have given different labels and interpretations to Buddhism. To some people, Buddhism might appear to be only a mass of superstitious practices. To another group of people, Buddhism might be a convenient label to be used for temporal gains. To another group, it is old fashioned. To yet another group, Buddhism will have significance as a system of thought for intellectuals only. To some others, it is a scientific discovery. To the pious and devout Buddhist, Buddhism means his entire life, the fulfillment of all he holds near and dear to him.

Some intellectuals see Buddhism as a product of its Indian environment or as an outgrowth of another kind of Indian religious teaching. Buddhism is nothing but the Noble Truth. It is an intellectual approach to reality. The Buddha's realization of universal problems did not come through a purely intellectual or rational process but through mental development and purification. The intellectual stance reminiscent of the scientific attitude, surely makes the Buddha absolutely unique among religious teachers of all time. Of course, the high standard of intellectual inquiry and ethical endeavor prevailing at the time in India were prime conditions for the re-emergence of the light of the Dhamma from the darkness of oblivion.

Thousands of years of religious and philosophical development had left on the intellectual soil of India a rich and fertile deposit of ideas and ideals which formed the best possible environment into which the seed of the Dhamma could fall. Greece, China, Egypt and Babylonia, for all their loftiness of thought, had not attained the same quality of vision as the forest and mountain-dwelling sages of India. The germ of Enlightenment which had been borne, like a winged seed from distant fields, from worlds in space and time infinitely remote from ours _ this very germ of Enlightenment found growth and development in the north-eastern corner of India. This very germ of Enlightenment found its full expression in the experience of the man, Gautama Buddha.

The fountainhead of all Buddhism is this experience which is called 'Enlightenment'. With this experience of Enlightenment, the Buddha began His Teaching not with any dogmatic beliefs or mysteries, but with a valid, universal experience, which He gave to the world as universal truth. Therefore, the real definition of Buddhism is NOBLE TRUTH. Remember that the Buddha did not teach from theories. He always taught from a practical standpoint based on His understanding, His Enlightenment, and His realization of the Truth.

Buddhism began with the Truth embodied over 2500 years ago in the person of Gautama, the Buddha. When the Buddha introduced His teachings, His intention was not to develop the concept of self in man's mind and create more ambition for eternal life and sense pleasure. Rather, His intention was to point out the futility of the worldly life and to show the correct, practical Path to salvation that He discovered.

The original Teachings of the Buddha disclosed the true nature of life and the world. However, a distinction must be made between the Buddha's original Teaching (often called the Dhamma or the Buddha Word) and the religion that developed based on His Teachings.

The Teachings of the Buddha not only started a religion, but inspired the blossoming of a whole civilization. These Teachings became a great civilizing force that moved through the history of many a culture and nation. Indeed, Buddhism has become one of the greatest civilizations that the world has ever known. It has a wonderful history of achievement in the fields of literature, art, philosophy, psychology, ethics, architecture and culture. In the course of centuries, countless social educational institutions were established in the various nations that were dedicated to the Buddha's Teaching. The history of Buddhism was written in golden letters of brotherhood and goodwill. The religious beliefs and practices turned into a rational, scientific and practical religious way of life for spiritual development from the day the Buddha preached His Teaching and realized the real purpose and meaning of a life and a religion.

Source: What Buddhists Believe? by Venerable K. Sri Dhammananda

19/03/2022

IMPERMANENCE IS NOT MYSTERIOUS

Knowing about impermanence intellectually, as a concept is not enough. We must come to see how the entire Four Noble Truths are based on it. Suffering is based on impermanence. We know from our experience that impermanence itself is not the cause of suffering. The cause of suffering is craving. But what we crave is impermanent objects.
All those things that we crave and latch on to -- possessions, relationships, youthfulness, fame, the latest phone, the shiniest vehicle -- all of them are impermanent. Since they are impermanent and are bound to fade and pass away, they are also ultimately unsatisfactory. We are bound to be disappointed if we invest hopes in them as a lasting source of happiness. They all have the mark of impermanence, unsatisfactoriness, and selflessness.
We look here and there for a permanent self, where we might find lasting satisfaction. No matter what you say is "self" the Buddha would say,"That is not self." Then you might ask the Buddha, "What then is the self?" Instead of answering your question, the Buddha would turn the question around and say,"What you call self, it is not my term. You are the one who used the word 'self'. So, you tell me what it is."
If you say such-and-such is self, the Buddha would say that it is not self. He stands his ground that everything is impermanent, including what you describe as self.
Since you can never find anything permanent, you have to admit that this so-called self also is subject to the same established law of impermanence. And once you admit that everything is impermanent, then your so-called self also should be impermanent. Either you have to admit that things are permanently impermanent or nothing is permanent.

FROM - WHAT, WHY , HOW by Bhante Gunaratna.

19/03/2022

Appreciative Joy

Can you explain appreciative joy, or mudita?

When you appreciate somebody’s success, you show how great your heart is. Similarly, in this life you will be appreciated by others, who will come to see you are generous in your thought and have a great heart. This is called appreciative joy.

When somebody is successful, you must have a good heart, thinking he or she deserves it. Not only in this life will you be popular among people, but in the next life, too. You will become very popular for your good deeds. The Buddha said jealousy can make you unpopular in this life and the next life.

Therefore, cultivate appreciative joy—to appreciate others’ success, no matter how big it is. We cultivate this wonderful, wholesome mental state. Just out of our own clean, pure heart we appreciate what other people have accomplished.

Bhante G, What, Why, How, Answers to Your Questions About Buddhism, Meditation, and Living Mindfully, pp. 55 - 56, https://wisdomexperience.org/product/what-why-how/

19/03/2022

UPROOTING HINDRANCES

Can you talk in more depth about the nature of the hindrances?
You uproot hindrances when you have uprooted fetters. Fetters are underlying our hindrances. The fetters are the deep roots from which the hindrances arise. How deep are the roots ? I will give you an example.
Somebody once planted bamboo at the Bhavana Society outside my window.I said"Don't do that because it will grow very fast and it will block my view. " And he did not listen. He said,"This is not Sri Lanka, this is America --bamboo will not grow like that."
And so he planted it.
Believe me, after about a year -- as I predicted -- my window was completely blocked. So I said to him," I told you. Now we have to remove it." He started digging and digging and removing the bamboo. After about six months the bamboo grew back again. He got a bulldozer and removed the bamboo. After another six or seven months, it grew again.
Then a woman came to the monastery, a very strong woman. One morning after breakfast, she started digging. She dug into every inch of that bamboo plot and found this long root.And she removed it. After that the bamboo did not grow anymore.
Now, hindrances are like those bamboo plants. Fetters are like that bamboo root in the soil. Underground there is a network of deep roots. From this network of roots, shoots come up. These shoots coming up are like the hindrances.
There are ten fetters. They are belief in a permanent self, doubt, believing liberation can be obtained by following rules and rituals. greed, hatred, desire for existing in fine-material form, desire for existing in immaterial form, restlessness, conceit, and ignorance.
As long as these ten fetters exist, hindrances grow out of them. The hindrances are sensory desire, kamacchanda; ill will, vyapada; sloth and torport, thina-middha;restlessness and worry, uddhaccakukkuca; and doubt, vicikiccha.
So you cut down the hindrances by attaining jhana, or deep states of absorption. And they grow again. You attain jhana and then they later grow again. You attain mundane jhanas to remove the five hindrances temporarily. It is just a Band-Aid.
You've got to do the real surgery to remove the roots. That's what you do when you attain supramundane jhanas. When you attain supramundane jhanas, you eliminate the roots. Otherwise, you cannot remove these hindrances completely.

FROM - BHANTE GUNARATANA's - WHAT , WHY , HOW

https://wisdomexperience.org/product/what-why-how/

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