Born in Boston in 1967, Ajahn Jayanto grew up in Newton and attended the University of Wisconsin at Madison, during which time a period of world travel kindled a great interest in the spiritual life. A meditation class at the Cambridge Insight Meditation Center led him to live for a while at the Insight Meditation Society in Barre, Massachusetts, where he made plans to join the monastic community of Ajahn Sumedho as a postulant at Amaravati Monastery in England in 1989. Taking bhikkhu (monk) ordination at the related Cittaviveka Monastery in 1991, he trained there and at Aruna Ratanagiri Monastery until 1997, at which point he embarked on a period of practice in Thailand and other Asian Buddhist countries. He returned to the UK in 2006, where he lived at Amaravati until moving to Temple in 2014. Since 2009 Ajahn Jayanto has helped to lead the efforts to establish a branch monastery in New England, and he now serves as abbot of Temple Forest Monastery.
As a monk, I bring a strong commitment, along with the renunciate flavor, to the classic Buddhist teachings. I play with ideas, with humor and a current way of expressing the teachings, but I don't dilute them.
Sitting in a field of fifty to eighty people really starts my mind sparking. Since I don't prepare my talks ahead of time, I find myself listening to what I'm saying along with everyone else. This leaves a lot of room for the Dhamma to come up. Just having eighty people listening to me is enough to engage me, stimulate me, and create a nice flow of energy. The actual process of teaching evokes ideas that even I did not realize were being held somewhere in my mind.
Different teaching situations offer their own unique value. In retreat, you are able to build a cohesive and comprehensive body of the teachings. When people are not on retreat and come for one session, it opens a different window. They are more spontaneous and I'm given the chance to contact them in ways that are closer to their "daily-life mind." This brings up surprises and interesting opportunities for me to learn even more.
I'm continually struck by how important it is to establish a foundation of morality, commitment, and a sense of personal values for the Vipassana teachings to rest upon. Personal values have to be more than ideas. They have to actually work for us, to be genuinely felt in our lives. We can't bluff our way into insight. The investigative path is an intimate experience that empowers our individuality in a way that is not egocentric. Vipassana encourages transpersonal individuality rather than ego enhancement. It allow for a spacious authenticity to replace a defended personality.
Ven. Bhikkhu Analayo was born in Germany in 1962 and ordained in Sri Lanka in 1995. In the year 2000 he completed a PhD thesis on the Satipatthana-sutta at the University of Peradeniya which was published as the highly regarded book Satipatthana: The Direct Path to Realization. At present, he is a professor at the Numata Center for Buddhist Studies, University of Hamburg, and works as a researcher at Dharma Drum Buddhist College, Taiwan.
Dharma practice is medicine for the mind -- something particularly needed in a culture like ours that actively creates mental illness in training us to be busy producers and avid consumers. As individuals, we become healthier through our Dharma practice, which in turn helps bring sanity to our society at large.
Giving dharma talks offers me the opportunity to express gratitude for my Thai teachers -- Ajahn Fuang Jotiko and Ajahn Suwat Suvaco -- in appreciation of the many years they spent training me, which came with the understanding that the teachings continue past me. Giving dharma talks also pushes me to articulate what I haven''t yet verbalized to myself in English. This in turn enriches my own practice. When you help a wide variety of people deal with their issues, it helps you practice with yours.
When giving a talk, I try to remain true to three things: my training, my study of the early Buddhist texts, and the needs of my listeners. The challenge is to find the point where all three meet -- not as a compromise, but in their genuine integrity.
For this, I play with analogy. Meditation is a skill, and our meeting point as people, whatever our culture, lies in our experience in mastering skills: how to sew clothes, cook a meal, or build a shelter. So I've found that one of the most effective ways of explaining subtle points in meditation is to find analogies with more mundane skills. Through the language of analogy we find common ground from which our practice can grow to meet our individual needs, and yet remain true to its universal roots.