Yellow Page Teachings - Ajahn Jayasāro

A discussion on all aspects of Theravāda Buddhism
sequeller
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Re: Yellow Page Teachings - Ajahn Jayasāro

Post by sequeller »

Given that so many creatures are carnivores, there is a certain contradiction in wishing all beings to be happy. If, for example, all birds are going to be happy today then a huge many worms and fish are going to be very unhappy. In fact, they're going to be dead. But if all worms and fish are happy there are going to be a lot unhappy birds. The skies will be full of them, getting thinner and thinner, until they drop from exhaustion.

The point here is not to be too rigorously logical. It is to remind ourselves that mettā can have no boundaries. There can be nobody, no creature, no monster even who lies outside the reach of our kindness. This is possible because mettā is not weak or blind to the faults of beings. It is cultivated together with the equanimity that arises from contemplating the law of kamma. If, however, we feel loving kindness for all beings except for ... then we don't yet know what mettā truly means.

Ajahn Jayasāro
11/10/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

Post by sequeller »

A rough assessment of our progress in Dhamma practice may be gained by observing to what extent the number of things that make us suffer has decreased and the number of things that bring us joy and contentment has increased. But the sense of wellbeing we experience as the grosser defilements become much weaker has its own dangers. It is easy to become complacent. The good can often become an obstacle to reaching the best. For this reason the Buddha said that one of the most vital supporting factors on his path to enlightenment was a discontent with the wholesome qualities that he had already cultivated. He never stopped moving forward until he reached the ultimate good.

Until we reach Stream Entry, the first level of enlightenment, all of the positive changes we have made through our Dhamma practice are unstable and unreliable. They may seem to be rock solid, but they are not. It is only at Stream Entry that they become irreversible. The statement that this human realm is dukkha does not necessarily mean that it is a source of constant pain. It is a reminder that as soon as unenlightened beings let down their guard, even for a moment, the world is likely to bite them hard. Mundane goodness is not enough.

Ajahn Jayasāro
15/10/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

Post by sequeller »

As the mind begins to calm, modest insights rather than profound realization are the norm. We can easily underestimate the long-term value of these more mundane insights if we are overly concerned with gaining the most profound realizations; those may be months, years or even lifetimes further along the path. When the time is ripe they will occur. Meanwhile, observing the gradual blossoming of Right View in our heart gives us the encouragement to persist in our practice even when the higher fruits still seem far away.

For me, one of those insights occurred during my first period of intensive meditation. It happened in the way that a blurry image unexpectedly comes into focus. I suddenly felt a deep appreciation of all that mu parents had been and had done for me. Like many such insights it was swiftly followed by the thought, "This is so obvious. Why could i never see it before ?"

Sometimes, these insights appear as re-assessments or wake-up calls: "This is no mountain. It's just a molehill. It's not worth the worry. Let if go". And we feel something shift within the mind. Or it might be, "This is no small thing. It's not a molehill. If it's not dealt with quickly, it will become a mountain. Don't be heedless". And again, something shift within the mind.

It is with these many small shifts all of the kinks in our crooked mind are straightened and we become ready to grow in the Dhamma.

Ajahn Jayasāro
18/10/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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In high school i remember being much impressed by a cartoon illustrating some words of Leo Tolstoy. In the cartoon, a fat well-dressed man crosses a stream sitting on the back of a poor emaciated man in rags, who is red in face from the strain. Tolstoy's words form the caption: "I sit on a man's back choking him and making him carry me, and yet assure myself and others that i am sorry for him and wish to lighten his load by all means possible... except by getting off his back."

Over the years i have observed a similar attitude in many meditators. They are willing to do anything to be free their mind from defilements except the one thing that is really necessary. An example: meditation on the unattractive and repulsive aspects of the human body is taught as the most effective antidote for a mind caught up in sensuality. And yet, many meditators forced by such a challenge will be willing to try everything except that meditation. Similarly, meditators whose mind are mired in negativity, are often willing to try everything except mettā meditation. The most educated such meditators are, the more convincing the reasons they are able to employ to justify their position.

There are times to go with the flow and there are times to go against it. Dealing with chronic, deeply-rooted defilements is the time to go against the stream of what makes us feel comfortable.

Ajahn Jayasāro
22/10/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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Giving feedback is not a modern Western idea. it forms a central pillar of the Vinaya, the Buddhist Monastic Discipline. The Vinaya gives instructions how monks are to give feedback in a respectful and sensitive way. It also teaches them to welcome feedback from all their fellow monks, irrespective of their seniority. The skillful giving and receiving of feedback is meant to provide a vital counterbalance to the other key Vinaya principle of communal harmony.

The primary value of communal harmony lies in the supportive conditions it creates for growth in Dhamma. So when group harmony becomes the end rather than the means, and when devotion to sincere and well-meaning mutual admonition is neglected, corruption sets in. No longer do the members of a community try to help their companions to recognize their blind spots and overcome their weakness. Instead, the unspoken agreement becomes, "I won't say anything about you, if you don't say anything about me.". This may give a superficial peace, but it results in a harmony of fools.

With an emphasis on precepts, mindfulness, kindness and wisdom we can avoid communal disharmony and the harmony of fools and reach the harmony of sages.

Ajahn Jayasāro
25/10/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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Our experience of the world may be divided into two categories: things such as height and weight that can be measured and thing such as love and hate that cannot. One of the most popular beliefs of the modern age is that can be measured are somehow more real than those that can't be. People will often say of an immeasurable quality, "what's really happening here is ..." and refer to a measurable quantity. It is due to this way of thinking that mental states are reduced to a matter of brain chemicals. In fact, although such materialist beliefs may be proclaimed to be scientific, they are more akin to religious dogma.

Tears are not the cause of sadness, and a mother's love is not caused by oxytocin. Neuroscience has increased our knowledge of correlation rather than causality. Consciousness remains the great mystery of the universe. To be fully comprehended, it is to the Eightfold Path of the Buddha that we must turn.

Ajahn Jayasāro
29/10/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

Post by sequeller »

Expectation

An old story tells of the abbot of a monastery who learns one day that a teenage novice is sneaking out late at night to party in the local town. That night, the abbot hides behind a tree. He watches the novice, dressed as a layman, climb onto a rock and from there clamber up over the monastery wall. The abbot pushes the rock a short distance away and patiently awaits the novice's return. In the early hours of the morning he hears the novice approach. The abbot squats down in place of the rock. In the darkness the novice reaches the top of the wall, lets himself down onto the rock, and jumps to the ground. Something feels wrong. He peers towards the rock and, to his horror, sees his teacher. Oh no! He has put his dirty feet onto the head of his venerable teacher! Disaster. But the abbot simply says to him in a kindly voice, "It's getting very cold these days. If you're going out at night you should put on some warmer clothes". And without a further word, the abbot returns to his dwelling place. From that day onwards, we are told, the novice turns a new leaf and willingly keeps to all the monastic regulations.

Overturning expectations is always powerful. In literature and drama it intensifies both tragedy and comedy. In relationships between teachers and their students, it can be employed as a skillful means. Demonstrating genuine kindness in a situation in which it is not expected can sometimes reach a student's heart in a way that stern words and punishment cannot.

Ajahn Jayasāro
1/11/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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There is one often overlooked aspect of the cultivation of mindfulness of speech. It concerns the inner speech with which we frame and make sense of our experience. The words that we use and the concepts that they express can affect the mind more strongly than we think. Take the word 'too'. This word has the important function of expressing the idea that a cause or current state of affairs is not in alignment with a goal or standard. For example we can say that a we are driving too slowly to arrive at our destination at the agreed time; or that a structure is too weak to support an estimated load. But this word used wrongly can have a significant detrimental effect on our mind. Consider some of the phrases used to justify not meditating: "I'm too tired", "I'm too restless", "I'm too hungry", "I'm too full", "It's too hot", "It's too cold", "It's too early", "It's too late".

Here this small word "too" gives the argument not to meditate an undeserved power. All our patience is undermined by it. But with mindfulness established we can see that in this context, "too" doesn't mean unfitting or inappropriate: it means uncomfortable. We mean "i feel uncomfortably tired", "it's uncomfortably cold". Recognizing the word "too" is masking blind reactions to discomfort, the need for patience "the supreme incinerator of defilement" becomes clear.

Ajahn Jayasāro
5/11/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

Post by sequeller »

The Path Towards Peace
(to the tune of Scarborough Fair)

Are you walking the path towards peace
Like a sage, kind, mindful and wise ?
Learn to see the need to release
Greed and hate, delusion and lies.

Are you using your senses with care
Like a sage, kind, mindful and wise ?
Craving's claws try to patiently bear
Pleasure's pain you must realize.

Are you guarding you spiritual wealth
Like a sage, kind, mindful and wise ?
Robbed and cheated by each thought of self
In a heedful mind security lies.

Are you seeking true freedom from pain
Like a sage, kind, mindful and wise ?
Holding firm the key to your chains
Free your heart and open your eyes

Ajahn Jayasāro
8/11/22

PS Scarborough Fair: https://www.youtube.com/watch?v=-BakWVXHSug
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Re: Yellow Page Teachings - Ajahn Jayasāro

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We all need examples, both in wordly and spiritual matters. Someone who acts as a good example inspires us to believe that work can be done, and gives us many pointers as to the best way to processed. Without a good example we could easily become filled with doubts or waste time in incorrect practices. Through having a good example we become patient and intelligent in our actions.

But a bad example can also be of great benefit to us. When we see someone speaking or behaving badly, we must first try to let go of feelings of anger, hurt or despair as best we can. Then we should reflect that these kinds of speech and action are so ugly that we must never let them into our own life. Although we can't stop other people from behaving in this way, at least we can stop ourselves.

In fact, it may well be that in out efforts to cultivate virtue, the determination to not be like bad examples may be more powerful than the desire to be like good examples. For this reason, at least, even cruel and greedy people are worthy of our thanks.

Ajahn Jayasāro
12/11/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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Some people treating a bacterial infection with a course of antibiotics stop taking the the medicine as soon as their symptoms disappear. Without completing the course, the underlying cause of their illness is not eliminated. Some time later the symptoms reappear. Now treatment becomes more difficult because the bacteria have developed a resistance to the medicine. Many Buddhists turn to the Dhamma when their life gets hard to bear. They perform acts of generasity, they chant and meditate. But as soon as they start to feel a little bit better they give up on their practice. Defilements that lie at the root of their suffering have not been eliminated and before long cause a fresh wave of suffering. But now, the defilements have developed a resistance to Dhamma practice and are even harder to dislodge.

Some people are even more foolish. They turn their backs on the Dhamma at precisely the time when they need it the most. Although they have some experience in meditation they give up when life gets tough. They say that they are just too agitated or anxious to meditate. This is no different from saying that they are too sick to take any medicine. When they feel a bit better, they tell themselves, they will take a few pills.

The need for consistency and continuity in Dhamma practice was summed up well by Ajahn Chah: "When you feel diligent, then practice. When you feel lazy, then practise."

Ajahn Jayasāro
15/11/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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When forest monks share stories over an evening mug of tea, anecdotes of stern masters are always appreciated. Humorous stories also go down well. Today, i would like to share with you a humorous story that features one such stern masters and a struggling student. This student is full of faith but falls asleep every time he practices sitting meditation. The master gives the student various skillful means to deal with the problem, but none work. Within a few minutes of closing his eyes the student's upper body rocks forward until his forehead almost touches the floor. His body returns to the vertical for a few seconds and then rocks forward again. This happens over and over again. All he is getting from meditation are some yoga stretches.

Finally, the master presents the student with a drastic remedy. He tells the student to go to meditate at the edge of the nearby cliff, looking out over the void. If nothing else helps, then the student has two choices: get cured or rock yourself over the cliffedge.

The following morning the student pays his respect to the master. The master says in a kindly voice: "So, you are cured at last ?". "No, master", says the student with embarrassment. He explains "After i had been sitting for a while i started to get drowsy, and then this happened.". To demonstrate, the student sits crosslegged and mimes to the master how he started to rock not forwards, but backwards, again and again.

Ajahn Jayasāro
19/11/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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Right effort is, at any moment, that quality and intensity of effort which is most conductive to the realization of its goal. In some areas of practice, effort may be more gentle and relaxed, and in other areas more forthright and rigorous.

The Buddha emphasized the need for the more decisive kind of effort most often when referring to Wrong Thought (Micchā Sankapa):

"Just as the royal bull elephant destroys elephants and their riders, horses with riders, chariots and charioteers, and foot soldiers", so too "mendicants do not tolerate sensual, malicious or cruel thoughts.. they give them up, get rid of them, eliminate and obliterate them".

It is clear from such passages that the Buddha considered sensual, malicious and cruel thinking to be so toxic to the mind that it should not be accepted in the mind even for a moment. And yet the Buddha was not advocating a violent campaign. If effort is motivated by vibhava tanhā, the craving to get rid of, it will only make matters worse. the martial imagery is intended to convey the absolute sincerity that is needed. Effort here is not trying to blast something out of the mind, but the immediate no-nonsense withdrawal of consent, and uncompromising abandonment of indulgence in defilement.

Ajahn Jayasāro
22/11/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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While convalescing after an illness, i have been reading an anthology of poems. My favorites were written in Japan hundreds of years ago. Some bring back fond memories of time spent in solitary places:

Quiet mountain hut
by a rice patch.. till a deer's cry
just outside startles me
and i move.. so startling him:
we astonish one another

Saigyo (trans. W.Lefleur)

Others bring an instant smile, "Yes, it's true! But why ?"

Children imitating cormorant:
are even wonderful
than cormorants

Issa (trans R. Hass)

I am moved by Dogen's expression of the "one true thing" as

Black rain on the roof of Fukakusa Temple

And i treasure this poem by Shido Bunan (trans. Stryk, Ikemoto)

The moon's the same old moon
The flowers exactly as they were
Yet i've become the thingness
of all the things i see.

Ajahn Jayasāro
26/11/22
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Re: Yellow Page Teachings - Ajahn Jayasāro

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Doubt is not always a bad thing. It can be an expression of intelligence: the recognition that one is lacking vital information needed to make a good decision. In such cases, the presence of doubt is an indication that you are being circumspect, not overly impulsive.

In meditation, however, doubt is almost always an obstacle. One of its most common forms is going over the same old ground again and again. It often arises from the unrealistic desire to be absolutely sure that one's meditation technique will be successful before committing to it. There can be no such guarantees and, sooner or later, you have to make a leap of faith. Only after a reasonable period of sincere effort can you review whether or not the technique works for you. Doubt can also take the form of speculation about phenomena arising during meditation. "What is this ? What does it mean ? Why is it happening ?" In such cases, a review may be beneficial, but not during the meditation itself. During meditation all you need is to wield the Buddha's diamond sword: namely, the recollection, whatever is of the nature to arise, is of the nature to cease.

Ajahn Jayasāro
30/11/22
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