A Taiwanese bhikkhunī, a member of the Dharmaguptaka ordination lineage.

A high ranking bhikkhuni in the Chinese Buddhist tradition, during an alms round.

A bhikkhuni (Pāli) or bhikṣuṇī (Sanskrit) is a fully ordained female Buddhist monastic. Male monastics are called bhikkhus. Both bhikkhunis and bhikkhus live by the vinaya. Bhikkhuni lineages enjoy a broad basis in Mahayana countries like Korea, Vietnam, China, and Taiwan.

According to Buddhist scriptures, the order of bhikkhunis was first created by the Buddha at the specific request of his foster-mother Mahapajapati Gotami, who became the first ordained bhikkhuni, relayed via his attendant Ananda (who also urged for the Buddha's acceptance of it). The bhikkhuni order spread to many countries.

For a country or nation to be considered as truly Buddhist, the majority of the nation must be Buddhist and include at least a fourfold assembly of bhikkhus, bhikkhunis, upasakas and, upasikas.^[1]

History[link]

According to Theravada tradition, the bhikkhuni order of nuns came to be five years after the bhikkhu order of monks.

Buddhism is unique among Indian Religions in that Buddha, as founder of a spiritual tradition, explicitly states in canonical literature that a woman is as capable of nirvana (enlightenment) as a man, and can fully attain all four stages of enlightenment in the Dhamma and Vinaya of the Buddha Sasana.^[2][3] There is no equivalent, in other traditions, of the Therigatha or Apadanas which record the high levels of spiritual attainment by women.^[4]

In a similar vein, major canonical Mahayana sutras such as the Lotus Sutra, chapter 12,^[5] records 6000 bhikkhuni Arahants as receiving predictions of Bodhisatvahood and future Buddhahood by Sakyamuni Buddha.^[5] In Buddhism, women can openly aspire to and practice for the highest level of spiritual attainment.

The First Ordination[link]

According to the available canon, Buddha was initially quite reluctant to ordain women into the Sangha. His stepmother and aunt, Mahaprajapati Gotami, made repeated requests on behalf of herself and five hundred other ladies of the court. These women had only known lives of comfort.^[6] Eventually, his attendant and half-brother Ananda (Mahaprajapati Gotami's son) relayed a final request, which was granted—but only on condition that the women accept eight garudhammas, or eight heavy rules. The Buddha is quoted by Thannisaro Bhikkhu as saying: Ananda, if Mahaprajapati Gotami accepts eight vows of respect, that will be her full ordination (upasampada).^[7] Modern scholars^[who?] have shown that this story abounds in textual problems, and cannot possibly be a factual account.^[8]

According to the scriptural accounts, the reason the Buddha gave for his actions was that admission of women to the sangha would weaken it and shorten its lifetime to 500 years. This prophecy occurs only once in the Canon and is the only prophecy involving time in the Canon.^[9]

Some modern Buddhist scholars explain the Buddha's reluctance by noting that these women (many who were mothers, daughters, wives, sisters, cousins of many of the bhikkhus) might be subjected to rape, assault, sexual harassment and being termed "prostitutes and thieves", which in fact, did later occur as recorded in the Vinaya. One example as told in the Vinaya in which a Brahmin calling the bhikkhunis "strumpets" (i.e., prostitutes), tries to set fire to the bhikkhunis' dwelling:

Then that Brahmin . . . spread it about, saying:

These shaven headed strumpets are not true recluses. How can they

let a pot fall on my head? I will set fire to their dwelling,

Ó and having taken up a fire brand, he entered the dwelling.

In Young Chung noticed that society as recorded in the Vinaya always criticized the bhikkhunis more harshly using "shaven headed strumpets or whores", whereas the bhikkhus were simply called "shaven headed". This harsher treatment (which also included rape and assault) of bhikkhunis by society required greater protection. Within these social conditions, Gautama Buddha opened up new horizons for women by founding the bhikkhuni sangha. This social and spiritual advancement for women was ahead of the times and, therefore, drew many objections from men, including bhikkhus. He was probably well aware of the controversy that would be caused by the harassment of his female disciples."^[10]

Early Buddhism did not have monasteries and it was a requirement of the bhikkhus and early bhikkhunis to spend a lot of time in the forests alone, but due to the consequent rape and assault of some of the bhikkhunis by outsiders recorded in the Vinaya-- Buddha eventually forbade women from wandering in forests away from society. Bhikkhunis eventually resided in more fixed residences near populated areas than the bhikkhus.

According to some modern Buddhist apologists, most of the rules (including the more controversial 8 Garudhammas) of the Bhikkhuni Vinaya are more for the protection of the bhikkhunis by association with the more senior Sangha of the male bhikkhus and thus the homage for protection and teaching the newer Bhikkhuni Sangha and not "sexual discrimination". Dr. Chatsumarn Kabilsingh writes, "Nuns at the time of the Buddha had equal rights and an equal share in everything. In one case, eight robes were offered to both sanghas at a place where there was only one nun and four monks. The Buddha divided the robes in half, giving four to the nun and four to the monks, because the robes were for both sanghas and had to be divided equally however many were in each group. Because the nuns tended to receive fewer invitations to lay-people's homes, the Buddha had all offerings brought to the monastery and equally divided between the two sanghas. He protected the nuns and was fair to both parties. They are subordinate in the sense of being younger sisters and elder brothers, not in the sense of being masters and slaves."^[11] The Vinaya does not allow for any power-based relationship between the monks and nuns.

The Eight Precepts[link]

Rules for nuns in Buddhism:

1) A nun who has been ordained even for a hundred years must greet respectfully, rise up from her seat, salute with joined palms, do proper homage to a monk ordained but that day.

• clarification: The Vinaya recounts the story of six monks who lifted up their robes to show their thighs to the nuns. When the Buddha learned about this, he made an exception to that rule and told the nuns not to pay respect to these monks. A nun, then, does not have to bow to every monk, but only to a monk who is worthy of respect.^[12]

• Pajapati's later request: "I would ask one thing of the Blessed One, Ananda. It would be good if the Blessed One would allow making salutations, standing up in the presence of another, paying reverence and the proper performance of duties, to take place equally between both bhikkhus and bhikkhunis according to seniority." ^[13]

2) A nun must not spend the rains in a residence where there are no monks.^[14]

3) Every half month a nun should desire two things from the Order of Monks : the asking as to the date of the Observance [ uposatha ] day, and the coming for the exhortation [ bhikkhunovada ].^[15]

4) After the rains a nun must 'invite' [ pavarana ] before both orders in respect of three matters, namely what was seen, what was heard, what was suspected.^[16]

• amended: However, practical considerations soon necessitated amendments to these and we see in the revised version of these conditions the sanction given to the bhikkhunis to perform these acts, in the first instance, by themselves.^[17]

5) A nun, offending against an important rule, must undergo manatta discipline for half a month before both orders.

• another translation: "(5) A bhikkhuni who has broken any of the vows of respect must undergo penance for half a month under both Sanghas... (by Thanissaro Bhikkhu)

6) When, as a probationer, she has trained in the six rules [ cha dhamma ] for two years, she should seek higher ordination from both orders.

• note contradiction: One of the gurudhamma mentions sikkhamanas, probationary nuns who train for two years in preparation to become bhikkhunis. It says that after a probationary nun has trained with a bhikkhuni for two years, that bhikkhuni preceptor has the responsibility to fully ordain her. However, when the Buddha ordained Mahapajapati, there were no probationary nuns. He ordained her directly as a bhikkhuni. So how do we explain that within the eight important rules, one of them states that before becoming a bhikkhuni, a woman must be a probationary nun? Edit: That's easy, in order for there to be seniority verses probationary, one must first have seniority. So Mahapajapati was ordained in order to set up the probationary system, and allow women to learn under another woman, rather than the men who may refuse to teach them or subject them to, as stated above, sexual harassment and other forms of assault that were stated above. "^[11]

7) A monk must not be abused or reviled in any way by a nun.

8) From today, admonition of monks by nuns is forbidden. [ Book of the Discipline, V.354-55 ] ^[17]

• note Buddhist lay-women can: This is in contrast to the rules for Buddhist lay-women who can single-handedly accuse a bad monk:

"Equality of Bhikṣunī and bhikṣu, men and women, can be inferred in

several of the rules groupings. The penalties for offenses against those

aniyata dharmas written only for Bhikṣus, for example, point up a landmark

of female-male equality. Here, in a gesture of trust in women most

unusual for the time, a trustworthy female lay follower can bring a charge

against a bhikṣu based only on her personal eyewitness testimony, in order

to force an investigation of that Bhikṣus conduct. Additionally, equal abilities

of men and women are presumed in the regulations for settlement of disciplinary

matters in the seven Adhikaraṇa Śamatha Dharmas, which are

exactly the same, in both numbers and contents, for both the Bhikṣu and the

Bhikṣunī Sanghas."^[10]

Nuns were also given the right to select the monk who would be allowed to give counsel to the order of nuns (he had to be acceptable to all the nuns) and the selection criteria was quite stringent:

There seems to be little doubt about his anxiety and his

foresight regarding the safety and well-being of the female

members of his Order. [Vin.IV.51].^[17]

These eight qualities were: the teacher of nuns must be virtuous; second, have comprehensive knowledge of the Dhamma; third he must be well acquainted with the Vinaya, especially the rules for nuns; fourth, he must be a good speaker with a pleasant and fluent delivery, faultless in pronunciation, and intelligibly convey the meaning; fifth, he should be able to teach Dhamma to the nuns in an elevating, stimulating, and encouraging way; sixth, he must always be welcome to the nuns and liked by them—that is, they must be able to respect and esteem him not only when he praises them but especially when there is an occasion for reproach; seventh, he must never have committed sexual misconduct with a nun; eighth, he must have been a fully ordained Buddhist monk for at least 20 years (AN 8.52).^[18]

Some scholars^[who?] argue that these 8 rules were added later since:

1) there is a discrepancy between the Pali bhikkhuni Vinaya

2) the fact that these same rules are treated only as a minor offense (requiring only confession as expiation) in the bhikkhuni Payantika Dharmas.

In Young Chung clarifies, "Hae-ju Chun, a Bhikṣunī and assistant professor at Tongguk University in Seoul, Korea, argues that six of the Eight Rules (#1, 2, 4, 6, 7, 8) belong to the Bhikṣunī Pāyantika Dharmas, as they are the same as or similar to rules found there. We may compare the differences in the punishment for any offense of the Eight Rules with that for an offense of the pāyantika dharmas. Violation of any of the Eight Rules means that women cannot be ordained. The Eight Rules must be observed throughout the Bhikṣunīs lives. However, the pāyantika dharmas (#175, 145, 124 or 126, 141, 143, 142) require only confession, as there offenses of bhikunis are considered to be violations of minor rules. Based on the differences in the gravity of offenses between the Eight Rules and the pāyantika dharmas, she also asserts the probability that the Eight Rules might have been added later. The first of the Eight Rules does not appear in the Pāli Bhikṣunī Vinaya.^[10]

Most of these rules are also found in the Bhikkhuni Payantika Dharmas as minor rules since they only require confession:

Theriya tradition, which at some stage, seems to have accommodated the idea that the Buddha conceded the abrogation of the minor rules [D.II.14 & VIn.II.287].^[17]

Other scholars^[who?] argue that questioning canonical sources is a slippery slope. Buddha's main concern was about the rest of society, which was the main supporter of the Sangha, and how they would view the ordination of women—something quite revolutionary at the time. There were many men who even after the apparent success of the Bhikkhuni Sangha, were opposed to its formation[Vin.II.289]. However, we have Buddha himself admit that the social factors were foremost in his mind when making these rules:

the Theriya tradition attempts to make out that in the organization of the Sasana social considerations, as much as moral and ethical values, loomed large in the mind of the Master. In the Cullavagga he is reported as saying: ‘Not even the Titthiyas who propound imperfect doctrines sanction such homage of men towards women. How could the Tathagata do so?’

[Vin.II.258].

This agrees with the fact that rival sects such as the Jains also had the first rule according to the Svetambara rules.^[19]

Ian Astley argues that under the conditions of society where there is such great discrimination and threat to women, Buddha could not be blamed for the steps he took in trying to secure the Sangha from negative public opinion:

In those days (and this still applies to much of present Indian society) a woman who had left the life of the household would otherwise have been regarded more or less as a harlot and subjected to the appropriate harassment. By being formally associated with the monks, the nuns were able to enjoy the benefits of leaving the household life without incurring immediate

harm. Whilst it is one thing to abhor, as any civilized person must do, the attitudes and behavior towards women which underlie the necessity for such protection, it is surely misplaced to criticize the Buddha and his community for adopting this particular policy.^[10]

The so called Eight rules of respect (which are vows) are still in force, they are part of the process of full ordination.

Becoming a Bhikkhuni[link]

The progression to ordination as a Bhikkhuni is taken in four steps. A lay person may take the five upāsikā (Pali and Sanskrit; masculine: upāsaka; Tibetan dge snyan ma, pronounced genyenma, "approaching virtue") vows. The next step is to enter the pabbajja (Srt: pravrajya, Tib. rab byung pronounced rabjung), or monastic way of life, which includes wearing monk's or nun's robes. After that, one can become a samaneri (Pali; feminine: samanera; Skt. śrāmaṇera/śrāmaṇeri, Tib. dge tshul/dge tshul ma, pronounced getshül/getshülma), or novice monk/nun. The last and final step is to take all the vows of a bhikkhuni (Sanskrit: Bhikṣu/Bhikṣuṇī, Tib. dge long/dge long ma, pronounced gelong/gelongma) a "fully ordained nun."

According to the vinaya, a bhikkhuni, unlike a bhikkhu, should not be accepted by the sangha to take these vows again in one life after "giving them back".^[20][21] So she cannot be a buddhist nun again.

The Fourteen Precepts of Thich Nhat Hanh[link]

In Buddhist Order of Interbeing established in 1964, there are fourteen precepts^[22] to be observed by nuns and monks equally. They are written by Vietnamese monk and Zen Master Thich Nhat Hanh, giving words to what he felt carried the deepest teachings of the Buddha and would be appropriate for our time.

In an interview, a Vietnamese nun named Chan Khong described Nhat Hanh's approach:

In Plum Village, the Eight Observations of Respect that nuns have to observe towards Buddhist monks are not observed, as Nhat Hanh claims they were invented only to help the stepmother of the Buddha, and that one need only keep Nhat Hanh's 14 precepts properly. That's all. But of course he doesn't despise the traditional precepts. And I can accept them just to give joy to the monks who practice in the traditional way. If I can give them joy, I will have a chance to share my insights about women with them, and then they will be unblocked in their understanding.^[23]

Bhikkhunis in Theravada[link]

The traditional appearance of Theravadan bhikkhunis is nearly identical to that of male monks, including a shaved head, shaved eyebrows and saffron robes. In some countries, nuns wear dark chocolate robes or sometimes the same colour as monks. White or pink robes are worn by Theravadan nuns who are not fully ordained. These nuns are known as dasa sila mata in Sri Lanka, silashin in Myanmar (Burma) and siladharas (which originated at Amaravati Monastery, in the United Kingdom, and is spreading globally).

In the Theravada tradition, some scholars believe that the bhikkhuni lineage became extinct in the 11th to 13th centuries, and that no new bhikkhunis could be ordained since there were no bhikkhunis left to give ordination. For this reason, the leadership of the Theravada bhikkhu Sangha in Burma and Thailand deem fully ordained bhikkhunis as "untrue."^[24] Based on the spread of the bhikkhuni lineage to countries like China, Taiwan, Korea, Vietnam, Japan and Sri Lanka, other scholars support ordination of Theravadan bhikkhunis.^[25]

Dr. Chatsumarn Kabilsingh, now known as Dhammananda Bhikkhuni, is a Thai scholar who took bhikkhuni ordination in Sri Lanka and returned to Thailand, where bhikkhuni ordination is forbidden and can result in arrest or imprisonment for a woman.^[26] She is considered a pioneer by many in Thailand and a "devil" by others.

The first Theravadan bhikkhuni ordination in Australia was held in Perth, October 22, 2009, at Bodhinyana Monastery. Four nuns from Dhammasara Nun's Monastery, Venerable Ajahn Vayama (Abbess), and Venerables Nirodha, Seri and Hasapanna, were ordained as bhikkhunis by a dual sangha act of bhikkhus and bhikkhunis, in full accordance with the Pali vinaya.^[27]

Indochina[link]

In Indochina Theravada tradition, many women are allowed to ordain as mae jis . These women attempt to lead a life following the teachings of the Buddha. They observe 8–10 precepts, but do not follow exactly the same codes as ordained Buddhist monks. They receive popular recognition for their role. But they are not granted official endorsement or the educational support offered to monks. Some cook while others practise and teach meditation .^{[28][29][30][31][32][33]}

Re-establishing Bhikkhuni Ordination[link]

In July 2007 a meeting of Buddhist leaders and scholars of all traditions met at the International Congress on Buddhist Women's Role in the Sangha,^[34] in Hamburg, Germany to work toward a worldwide consensus on the re-establishment of bhikshuni ordination. 65 delegates, bhikkhus and bhikkhunis, Vinaya masters and elders from traditional Buddhist countries and Western-trained Buddhologists attended. The Summary Report from the Congress^[35] states that All delegates "were in unanimous agreement that Mulasarvastivada bhikshuni ordination should be re-established," and cites the Dalai Lama's full support of bhikkhuni ordination (already in 1987 H. H. XIVth Dalai Lama had demanded the re-establishment of full ordination for nuns in Tibet). The only transmission line of ordination that still exists is the Dharmagupta transmission line, which allows the ordination of nuns in China, Taiwan, Korea and Vietnam.

The aim of the congress has been rated by the organizers of utmost importance for equality and liberation of Buddhist women (nuns). "The re-establishment of nuns’ ordination in Tibet via H. H. XIVth Dalai Lama and the international monks and nuns sanghas will lead to further equality and liberation of Buddhist women. This is a congress of historical significance which will give women the possibility to teach Buddha’s doctrines worldwide." ^[36]

To help establish the Bhikshuni Sangha (community of fully ordained nuns) where it does not currently exist has also been declared one of the objectives of Sakyadhita,^[37] as expressed at its founding meeting in 1987 in Bodhgaya, India.

In Part Four of Alexander Berzin's Summary Report: Day Three and Final Comments by His Holiness the Fourteenth Dalai Lama it is said: "But Buddha gave the basic rights equally to both sangha groups. There is no point in discussing whether or not to revive the bhikshuni ordination; the question is merely how to do so properly within the context of the Vinaya." ^[38]

The Eight Garudhammas belong to the context of the Vinaya. Bhikkhuni Kusuma writes: "In the Pali, the eight garudhammas appear in the tenth khandhaka of the Cullavagga." It is not said where they are to be found in actual ordination process for Bhikkhunis.

The text is not allowed to be studied before ordination. "The traditional custom is that one is only allowed to study the bhikshu or bhikshuni vows after having taken them.", Bhikshuni Prof. Dr. Karma Lekshe Tsomo stated during congress while talking about Gender Equality and Human Rights: "It would be helpful if Tibetan nuns could study the bhikshuni vows before the ordination is established. The traditional custom is that one is only allowed to study the bhikshu or bhikshuni vows after having taken them. ^[39] Ven. Tenzin Palmo is quoted with saying: "To raise the status of Tibetan nuns, it is important not only to re-establish the Mulasarvastivada bhikshuni ordination, but also for the new bhikshunis to ignore the eight gurudharmas that have regulated their lower status. These eight, after all, were formulated for the sole purpose of avoiding censure by the lay society. In the modern world, disallowing the re-establishment of the Mulasarvastivada bhikshuni ordination and honoring these eight risk that very censure."^[40]

According to Summary Report as well as according to the other texts available from the congress there has not been a discussion on how and which of the eight gurudharmas discriminate against buddhist nuns and how this can be changed in detail in the process of re-establishing the Mulasarvastivada bhikshuni ordination.

Discriminating against nuns[link]

In March 1993, in Dharmasala, seat of the Dalai Lama in exile, it has been said on this topic by two Buddhist monks:

"American Tibetan Buddhist monk Thubten Pende ^[41] gave his views: "When I translated the texts concerning the ordination ceremony I got such a shock. It said that even the most senior nun had to sit behind the most novice monk because, although her ordination was superior, the basis of that ordination, her body, was inferior. I thought, "There it is." I'd heard about this belief but I'd never found evidence of it. I had to recite this text at the ceremony. I was embarrassed to say it and ashamed of the institution I was representing. I wondered, "Why doesn't she get up and leave?" I would.'^[42] It is still unknown to which text he was referring.

The English Theravadan monk Ven. Ajahn Amaro also spoke up: 'Seeing the nuns not receiving the respect given to the monks is very painful. It is like having a spear in your heart,' he said." .^[43]

Family[link]

The former wife of Lord Buddha—Yasodharā, mother of his son Rahula, according to legend also became a nun and an arahant.

Poems[link]

There is the quite famous Therigatha collection of poems call Verses of the Elder Nuns and a less known collection called Discourses of the Ancient Nuns.

• Therigatha Verses of the Elder Nuns
• Discourses of the Ancient Nuns (Bhikkhuni-samyutta)

See also[link]

References[link]

External links[link]

• The Bhikkhunis' Code of Discipline (Bhikkhuni Patimokkha) Translated from the Pali by Thanissaro Bhikkhu
• Buddhist Monastic Code II: Bhikkhunis
• Buddhist Monastic Code II: Respect
• the website of Santi Forest Monastery contains several (ancient and modern) texts on the role and ordination of women in Buddhism.
• Bhikkhuni committee of the ASA includes a large resource of articles regarding Bhikkhunis
• Monastic Resources - Training
• WikiVinaya Project
• "Female Monks In Buddhism", by Dhammacaro (07/23/2005).
• "Vinaya Pitaka", brief description includes "Order of ordination for men and women...."
• Chinese Bhiksunis in the Ch'an Tradition by Heng-Ching Shih
• English-language entry to blogs and articles from Thailand
• Abstract: A brief overview of the situation for nuns in the Tibetan Tradition by Bhiksuni Tenzin Palmo
• Regarding the Bhiksuni Order in Tibetan Buddhism Interview with Bhikshuni Thubten Chodron, a member of the Committee of Western Bhikshunis
• Some information on the Committee of Western Bhikshunis
• A New Possibility: Introducing Full Ordination for Women into the Tibetan Buddhist Tradition by Bhikshuni Thubten Chodron
• Statement of His Holiness the Dalai Lama on Bhikshuni Ordination in the Tibetan Tradition

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2010)

Ajahn Brahm
Ajahn Brahm (front left)
School	Theravada
Personal
Nationality	British
Born	(1951-08-07) 7 August 1951 (age 60) United Kingdom
Senior posting
Based in	Bodhinyana Monastery
Title	Venerable Ajahn Brahmavamso Mahathera
Religious career
Website	http://www.ajahnbrahm.org/

Ajahn Brahmavamso Mahathera (known to most as Ajahn Brahm), born Peter Betts in London, United Kingdom on 7 August 1951, is a Theravada Buddhist monk. Currently Brahm is the Abbot of Bodhinyana Monastery, in Serpentine, Western Australia, the Spiritual Director of the Buddhist Society of Western Australia, Spiritual Adviser to the Buddhist Society of Victoria, Spiritual Adviser to the Buddhist Society of South Australia, Spiritual Patron of the Buddhist Fellowship in Singapore, and Spiritual Patron of the Bodhikusuma Centre in Sydney.

Early life[link]

Peter Betts came from a working-class background and went to Latymer Upper School. He won a scholarship to study Theoretical physics at Cambridge University in the late 1960s. After graduating from Cambridge he taught in high school for one year before traveling to Thailand to become a monk and train with the Ajahn Chah Bodhinyana Mahathera. Brahm was ordained in Bangkok at the age of twenty-three by the Abbot of Wat Saket. He subsequently spent nine years studying and training in the forest meditation tradition under Ajahn Chah.

Bodhinyana Monastery[link]

Brahm was invited to Perth, Australia by the Buddhist Society of Western Australia to assist Ajahn Jagaro in teaching duties. Initially they both lived in an old house in the suburb of North Perth, but in late 1983 purchased 97 acres (393,000 m²) of rural and forested land in the hills of Serpentine south of Perth. The land was to become Bodhinyana Monastery (named after their teacher, Ajahn Chah Bodhinyana). Bodhinyana was to become the first dedicated Buddhist monastery in the Southern Hemisphere and is today the largest community of Buddhist monks in Australia.^{[citation needed]} Initially there were no buildings on the land, and as there were only a few Buddhists in Perth at this time, and little funding, the monks themselves began building to save money. Brahm learnt plumbing and bricklaying and built many of the current buildings himself.

In 1994, Jagaro took a sabbatical leave from Western Australia and disrobed a year later. Left in charge, Brahm took on the role and was soon being invited to provide his teachings in other parts of Australia and South-East Asia. He has been a speaker at the International Buddhist Summit in Phnom Penh in 2002, and at three Global Conferences on Buddhism. He also dedicates time and attention to the sick and dying, those in prison or ill with cancer, people wanting to learn to meditate, and also to his Sangha of monks at Bodhinyana. Brahm has also been influential in establishing Dhammasara Nuns' Monastery at Gidgegannup in the hills north-east of Perth to be a wholly independent monastery, where the Sri Lankan trained, Australian nun Ajahn Sr. Vayama is currently abbess.

Bhikkhuni ordination[link]

On 22 October 2009 Brahm facilitated an ordination ceremony for bhikkhunis where four female Buddhists, Venerable Ajahn Vayama, and Venerables Nirodha, Seri and Hasapanna, were ordained into the Western Theravada bhikkhuni sangha. The ordination ceremony took place at Ajahn Brahm's Bodhinyana Monastery at Serpentine (near Perth, WA), Australia. For his actions of 22 October 2009, on 1 November 2009, at a meeting of senior members of the Thai monastic sangha, held at Wat Pah Pong, Ubon Ratchathani, Thailand, Brahm was removed from the Ajahn Chah Forest Sangha lineage and is no longer associated with the main monastery in Thailand, Wat Pah Pong, nor with any of the other Western Forest Sangha branch monasteries of the Ajahn Chah tradition.^[1]

Achievements[link]

Whilst still a junior monk, Brahm was asked to undertake the compilation of an English-language guide to the Buddhist monastic code - the vinaya - which later became the basis for monastic discipline in many Theravadan monasteries in Western countries. Currently Brahm is the Abbot of Bodhinyana Monastery, in Serpentine, Western Australia,^[2] the Spiritual Director of the Buddhist Society of Western Australia, Spiritual Adviser to the Buddhist Society of Victoria, Spiritual Adviser to the Buddhist Society of South Australia, Spiritual Patron of the Buddhist Fellowship in Singapore, Spiritual Patron of the Bodhikusuma Centre in Sydney.

In October 2004, Brahm was awarded the John Curtin Medal for his vision, leadership and service to the Australian community by Curtin University. He is currently working with monks and nuns of all Buddhist traditions in the Australian Sangha Association.

Publications[link]

• Opening the Door of Your Heart: And Other Buddhist Tales of Happiness. Also published as Who Ordered This Truckload of Dung?: Inspiring Stories for Welcoming Life's Difficulties. (2005). Wisdom Publications. Also published in Indonesia as Si Cacing dan Kotoran Kesayangannya in 3 volumes, vol.1 (2010), vol.2 (2011), vol.3 (2012) ISBN 0-86171-278-1
• Mindfulness, Bliss, and Beyond: A Meditator's Handbook. (2006). Wisdom Publications. ISBN 0-86171-275-7
• The Art of Disappearing: Buddha's Path to Lasting Joy. (2011). Wisdom Publications. ISBN 0-86171-668-X

References[link]

Further reading[link]

Wikiquote has a collection of quotations related to: Ajahn Brahm

• Brahm, Ajahn (27 March 2007). "Buddhism, the only real science". Daily News (Sri Lanka). http://www.dailynews.lk/2007/03/28/fea04.asp. 
• Egan, Colleen (18 June 2001). "Monk caught up in fire and brimstone". The Australian. 
• Franklin, Dave (11 May 2003). "Religion with a humorous twist". The Sunday Times (Perth, Australia). 
• Horayangura, Nissara (28 April 2009). "The bhikkhuni question". Bangkok Post. http://www.bangkokpost.com/leisure/leisurescoop/15800/the-bhikkhuni-question.  The full transcript from the 28 February 2009 interview is available on Buddhanet [1]
• Pitsis, Simone (27 July 2002). "Brahm's symphony is the sound of silence". The Australian. 
• Ranatunga, D. C. (4 February 2007). "Be good, be happy". Sunday Times (Sri Lanka) 41 (36). ISSN 1391-0531. http://www.sundaytimes.lk/070204/Plus/009_pls.html. 
• "Few minutes of meditation, good way to start". Sunday Times (Sri Lanka) 41 (40). 4 March 2007. ISSN 1391-0531. http://www.sundaytimes.lk/070304/KandyTimes/517_kt1.html. 
• Ranatunga, D. C. (9 December 2007). "Meeting Ajahn Brahm in a relaxed mood". Sunday Times (Sri Lanka) 42 (28). ISSN 1391-0531. http://www.sundaytimes.lk/071209/Plus/plus0008.html. 
• Smedley, Tim (3 May 2007). "What HR could learn from Buddhism". People Management 13 (9): 14. ISSN 1358-6297. 
• Wettimuny, Samantha (21 January 2007). "Sharing the Dhamma in his own unique style". Sunday Times (Sri Lanka) 41 (34). ISSN 1391-0531. http://www.sundaytimes.lk/070121/Plus/012_pls.html. 

External links[link]

• Ajahn Brahm's official website

Chatsumarn Kabilsingh (Dhammananda Bhikkhuni, b. October 6, 1944), ordained Bhikkhuni Dhammananda, is a Thai Buddhist nun. On February 28, 2003,^[1] Kabilsingh received full bhikkhuni (nun) ordination in Sri Lanka making her the first Thai woman to receive full ordination as a Theravada nun^[2] in Dharmaguptaka ordination lineage.^[3] She was ordained in Sri Lanka^[4] She is abbess of the only temple in Thailand where there are fully ordained nuns.^[5]

Dhammananda Bhikkhuni 2009

Early life, education, and ordination[link]

Chatsumarn Kabilsingh was born in 1944^[6] to Voramai Kabilsingh and Kokiat Shatsena. Her mother, Voramai, was the first Thai woman to be fully ordained as a bhikkhuni. Chatsumarn Kabilsingh relates how her mother became a nun when she (Chatsumarn) was ten years old, but rather than leaving the home as most women do, Voramai turned her home into her temple. Chatsumarn received Buddhist instruction and training along with the nuns.^[7] She says that her father, Kokiat, was "the first Thai man I knew who strongly supported the revival of the Bhikkhuni Sangha in Thailand."^[8] Unusual for Thai women, Chatsumarn received a higher education. After high school, she received her B.A. in Philosophy from Visva Bharati University, her M.A. in Religion from McMaster University in Canada, and her Ph.D. in Buddhism from Magadh University in India.^[9] She married, has three sons and three grandchildren. She taught for over thirty years at Thammasat University in Bangkok, Thailand, in the Department of Philosophy and Religion.^[10] Dr. Chatsumarn Kabilsingh is a well-known author of many books on contemporary issues in Asian Buddhism, including Buddhism and Ecology and Women in Buddhism.

She has often said that she knew she would become a monastic in the Buddhist tradition at some point in her life; she was just waiting for the right time. That time came in 2000 when she took early retirement from Thammasat University and received the bodhisattva's precept from Fo Guang Shan in Taiwan. In 2001, she took her lower ordination in Sri Lanka from Ven. Bhikkhuni R.Saddha Sumana and Ven. T. Dhammaloka (bhikkhu). In 2003, she was ordained a full bhikkhuni, also in Sri Lanka, the first Thai woman to be ordained in a Theravada monastic lineage. Her bhikkhuni name is Dhammananda.^[10] Her ordination lineage is Syamopali from Dambulla chapter. She current resides at the Songdhammakalyani Monastery in the Muang District, Nakhonpathom province, Thailand.^[11] Since her ordination, the Ven. Bhikkhuni Dhammananda has written several books, designed to educate the public about various issues related to Thai Buddhism, including the place of women.^[10]

Activities[link]

Prior to her ordination, Dr. Kabilsingh wrote several books, including Thai Women in Buddhism (1991) which discusses the place of Thai Buddhist women in the context of Thai society, including those who choose to become maechi (alternate spellings: mae ji, maechee). Both as a lay person and as a monastic, she has worked tirelessly to reestablish the Theravāda lineage in Thailand for women, so that women may become fully ordained bhikkhuni (Buddhist nuns, sanskrit: bhikśunī). She has encountered resistance from both lay men and monks in Thailand who believe female monastics are illegal and a corruption. Her work has caused some controversy in Thailand,^[12] although she receives much support from a growing number of Western Buddhist women.

In 1984, Dr. Kabilsingh started publishing Yasodhara: The Newsletter on International Buddhist Women's Activities, available in almost forty countries.^[13] Some articles from the Newsletterare available online.^[14] A few years later in 1991, Dr. Kabilsingh organized the first international conference of Buddhist women held in Bangkok, Thailand.^[15]

Dhammananda Bhikkhuni may be considered a Buddhist modernist writer, along with social activists and reformers such as Sulak Sivaraksa, A.T. Ariyaratne, Thich Nhat Hahn, H.H. the 14th Dalai Lama, and Buddhadasa Bhikkhu. There are several reasons for this designation. Most obvious is her work on the place of women in modern Asian Buddhism, especially the Theravāda tradition in Thailand. She writes/speaks about issues generally thought to constitute "socially engaged Buddhism" such as Buddhism and nature/ecology/environmental issues, Buddhism and poverty, Feminism and Buddhism, prostitution (in Thailand), and Buddhism and education (lay and monastic).

While Dr. Kabilsingh has a somewhat global approach as evidenced by founding an international newsletter or hosting an international conference, she has repeatedly stated that most problems in Thailand must be solved by the Thai people without the "help" of outsiders, including Western Buddhists. The solutions she offers are generally down-to-earth, concrete, and practical with an occasional hint of idealism shared by other Buddhist Modernists. She makes clear acknowledgments about both the weaknesses and strengths of the current Thai Sangha; her writing advocates serious reform for monastic and lay Buddhists, not the least of which is the reestablishment of the Bhikkhuni order. Nantawan Boonprasat-Lewis comments "Kabilsingh thus advocates for the Sangha to be more involved in providing spiritual guidance to the laity and deal with their own fear of having women be equal to men. The social crisis, she says, is greater than this fear and needs the cooperation and involvement of all, regardless of gender, class, and ethnicity."^[16]

Comments by others[link]

I laud Chatsumarn Kabilsingh's efforts to educate her countrymen about both the history and the plight of Buddhist women in their own country. Her efforts to demonstrate to them that Buddhist teachings do not support their treatment of the Buddhist women in their midst is even more important. Perhaps they will listen to what a Buddhist woman from their own country, who is well educated in Buddhist thought, has to say about women in Buddhism. She cannot be dismissed as just another Westerner criticizing Asian culture.

—Rita M. Gross, foreword to Thai Women in Buddhism^[17]

Dr. Kabilsingh is a very devoted lady who wholeheartedly works for the good cause of women's liberation in a Buddhist manner.

—Sulak Sivaraksa^[18]

Like Ayya Khema in Sri Lanka, [Chatsumarn Kabilsingh] believes that Buddhist women should have the opportunity to fulfill their spiritual aspirations completely, and that is only possible if they can be ordained as bhikshuni. For it is the institution of the sangha that would provide women with real security and the opportunity to win the respect of the Thai laity. Dr. Kabilsingh does not foresee a sangha of bhikshuni who would devote their time exclusively to meditation, however, or to religious observances. Bhikshuni would be able to work to solve some of the country’s and the world’s horrendous social problems, with the force of the venerable sangha behind them... Bhikshuni in their own “nunneries”, could educated girls and women (as Venerable Voramai Kabilsingh does at Watra Songdharma Kalyani) and help and counsel women with family or personal problems. Chatsumarn Kabilsingh, like her mother the Venerable Voramai and like the Venerable Ayya Khema in Sri Lanka, believes that bhikshuni should engage in social services and that they will want to.

—Christopher S. Queen, Engaged Buddhism in Asia^[19]

Quotes of Dhammananda Bhikkhuni[link]

Works in English[link]

• A Comparative Study of Bhikkhunã Pàtimokkha. Chaukhambha Orientalia: India, 1981.
• A Cry From the Forest. 1981. (further information unavailable)
• Bhikkhunã Pàtimokkha of the Six Existing Schools. tr. Bangkok, 1991. Sri Satguru Publications, 1998.
  • ISBN 978-81-7030-570-5
• Buddhism and Nature Conservation. Bangkok, Thailand: Thammasat University Press, 1998.
  • ISBN 978-974-571-656-8
• "Early Buddhists on Nature" in This Sacred Earth by Roger S. Gottlieb. Routledge, 2004. 130-133.^[21]
• "Reading Buddhist Texts with New Light" in Buddhist Exploration of Peace and Justice by Chanju Mun and Ronald S. Green. Honolulu, HI: Blue Pine Books, 2006. 89-96.^[22]
• Thai Women in Buddhism. Berkeley, CA: Parallax Press, 1991.
• Women and Buddhism. Institute of Women's Studies (St. Scholastica's College), Isis International (Manila, Philippines). Manila: Isis International, 1996.^[10]
• Women in Buddhism: Questions and Answers. First published 1998.
  • ISBN 974-572-607-9
  • eBook: [1]

Other materials of interest[link]

• Boonprasat-Lewis, Nantawan and Marie M. Fortune. Remembering conquest: feminist/womanist perspectives on religion, colonization, and sexual violence. New York, London: Haworth Press, 1999.[2] accessed on 4/20/2009.
• Interview with Dhammananda (among others) for ABC radio; Interviewed by Kerry Stewart: "The Kindness of Tigers – Buddhist Women" [3]
• On the Restoration of the Bhikkhuni Order - Selected Articles: [4]
• Website of Dhammananda and her order: [5]
• Website of Parallax Press: [6]
• Kristin Barendsen. "Ordained at Last" [7]
• Yasodhara, Newsletter on International Buddhist Women's Activities, Nakhonpathom, Thailand. Published since 1984

References[link]

Constructs such as ibid., loc. cit. and idem are discouraged by Wikipedia's style guide for footnotes, as they are easily broken. Please improve this article by replacing them with named references (quick guide), or an abbreviated title. (July 2010)

Prahlad S. Friedman (born May 20, 1978) is an American professional poker player from Los Angeles, California.^[1] He has played under the screen names "Spirit Rock" on Full Tilt Poker, "Mahatma" on Ultimate Bet, "Zweig" on Prima Network, and "Prefontaine" on PokerStars. ^[2][3]

Friedman won a World Series of Poker (WSOP) bracelet in 2003 in the $1,500 pot limit hold'em event earning him $109,400. Later, at the WSOP circuit event at Harrah's Rincon in 2005, he won the second place prize of $363,165. At the 2006 WSOP Main Event, Friedman outlasted over 8,700 other players, finishing 20th and securing $494,797. During the tournament, Friedman was noted for an incident with Jeff Lisandro, in which Friedman felt that Lisandro had not put in his ante, worth 5,000 chips, in a hand. Friedman and Lisandro argued constantly through the hand, with the dealer telling them both to stop bringing it up. Friedman would not stop, and implied that Lisandro "robbed" the other man of the 5,000. Lisandro was very upset to hear that, and argued with Friedman, telling him he would "take your head off, buddy". Friedman tried to settle things with Lisandro afterwards during play, but Lisandro refused to talk to him. Many in the poker world criticized Friedman for his actions, including Norman Chad of ESPN and Todd Brunson of Cardplayer Magazine. In the end, it was discovered in the replay that Lisandro did in fact put in the ante. (In posting one of the blinds, a third player at the table forgot to put in his ante; the dealer corrected his mistake.) ^[4]

As of 2010, Friedman's total live tournament winnings exceed $2,300,000.^[5] His 5 cashes as the WSOP account for $713,372 of those winnings.^[6] Friedman was an ethnic studies major at UC Berkeley. It was there that he played a lot of poker for the first time. At the Oaks Club, Friedman honed his game at the $15–$30 limit hold'em table, before switching to the no limit game at the Lucky Chances casino. Friedman's usual online limits are $25–$50 and $50–$100 no-limit hold'em and pot-limit Omaha games.

Friedman is also well known on internet poker message boards for his raps. He has rapped for ESPN for a "The Nuts" segment at the WSOP circuit event at Harrah's Rincon in 2005, the Main Event in the 2006 World Series of Poker, and also for the poker website RakeBreak. Friedman is married to professional poker player Dee Luong Friedman, to whom he was engaged since 2002. He is a vegan. The name Prahlad is derived from a figure in Hindu mythology, known for his staunch devotion towards Vishnu.

In August 2009, Friedman won the WPT Legends of Poker event for $1,000,900. He defeated 2009 WSOP Main Event "November Niner" Kevin Schaffel heads up.

When Ultimate Bet was involved in a major cheating scandal prior to 2008, Friedman was one of the biggest victims having lost millions of dollars.^[7] After rumors started to surface, in December 2010, that Friedman would be signing with UB, many people in the poker community criticized Friedman.^[8][9] When asked how he could sign with a poker site where he was cheated out of millions, Friedman said, "I feel like they took care of me after the scandal. I feel like they didn’t have to pay people back and they did. It was amazing to find out I was going to get a hunk of money back. I have a good relationship with their team and their management and I feel like this is a totally different UB than anything associated with the scandal."^[8]

On May 9, 2011, Prahlad and ten other U.S. sponsored professionals were informed by UltimateBet's parent company that their contracts had been terminated. ^[10]

Notes[link]