In Buddhism, the Patimokkha is the basic Theravada code of monastic discipline, consisting of 227 rules for fully ordained monks (bhikkhus) and 311 for nuns (bhikkhunis). It is contained in the Suttavibhanga, a division of the Vinaya Pitaka.

Parajika

The four parajikas (defeats) are rules entailing expulsion from the sangha for life. If a monk breaks any one of the rules he is automatically 'defeated' in the holy life and falls from monkhood immediately. He is not allowed to become a monk again in his lifetime. Intention is necessary in all these four cases to constitute an offence. The four parajikas for bhikkus are:

# Sexual intercourse, that is, any voluntary sexual interaction between a bhikku and a living being, except for mouth-to-mouth intercourse which falls under the Sanghadisesa # Stealing, that is, the robbery of anything worth more than 1/24 troy ounce of gold (as determined by local law) # Intentionally bringing about the death of a human being, even if it is still an embryo — whether by killing the person, arranging for an assassin to kill the person, inciting the person to die, or describing the advantages of death # Deliberately lying to another person that one has attained a superior human state, such as claiming to be an arahant when one knows one is not, or claiming to have attained one of the jhanas when one knows one hasn't

Sanghadisesa

The thirteen sanghadisesas are rules requiring an initial and subsequent meeting of the sangha (communal meetings). If the monk breaks any rule here he has to undergo a period of probation or discipline after which, if he shows himself to be repentant, he may be reinstated by a sangha of not less than twenty monks. Like the parajikas, the sanghadisesas can only come about through the monk's own intention and cannot be accidentally invoked. The thirteen sanghadisesas for bhikkus are: # Discharge of semen, except while dreaming, or getting someone to discharge your semen # Lustful bodily contact with a woman, including kissing or holding hands # Making lustful remarks to a woman alluding to her genitals or sexual intercourse # Requesting sexual favors from a woman, or telling her that she would benefit spiritually from having sex with the monk. # Arranging for a date, affair, or marriage between a man and woman # Building a hut without permission from the sangha, or building a hut that exceed 3 x 1.75 meters in size # Having someone else build a hut for you without permission from the sangha, or exceeding 3 x 1.75 meters in size # Making unfounded charges about another bhikkhu in the hopes of having him disrobed # Making deceitfully worded charges about another bhikkhu in the hopes of having him disrobed # Agitating for a schism, even after having been rebuked three times # Supporting an agitator, even after he was rebuked three times (only applies if there are fewer than four supporters) # Rejecting well-grounded criticism, even after having been rebuked three times # Criticizing the justice of one's own banishment, even after having been rebuked three times

Aniyata

The aniyata are two indefinite rules where a monk is accused of having committed an offence with a woman in a screened (enclosed) or private place by a lay person. It is indefinite because the final outcome depends on whether the monk acknowledges the offence. Benefit of the doubt is given to the monk unless there is over-riding evidence.

Thus it is not proper for a monk to be alone with a woman, especially in screened or private places.

# Sitting in private with a woman on a seat secluded enough for sexual intercourse and the monk acknowledges the offense # Sitting in private with a woman on a seat not sufficiently secluded for sexual intercourse but sufficiently so to address lewd words and the monk acknowledges the offense

Nissaggiya pacittiya

The nissaggiya pacittiya are thirty rules entailing "confession with forfeiture." They are mostly concerned with the possessing of items which are disallowed or obtained in disallowable ways. The monk must forfeit the item and then confess his offense to another monk. The thirty nissaggiya pacittiya for bhikkhu are: # Keeping an extra robe for more than ten days after receiving a new one # Sleeping in a separate place from any of his three robes # Keeping an out-of-season robe for more than thirty days when one has expectation for a new robe # Getting an unrelated bhikkhuni to wash your robes for you # Accepting robes from a bhikkhuni as a gift # Accepting robes from the laity, except when one's own robes have been destroyed, or one is asking for the sake of another bhikkhu # Accepting too many robes from the laity when one's own robes have been destroyed # Accepting a robe from a lay person after telling them that their robe is too cheap for you # Accepting a robe from the laity after asking two or more of them to pool their funds in order to buy a nicer robe # Accepting a robe after coming to the treasurer to get the robe more than six times (since this indicates an excess of desire) # Owning a blanket or rug made of silk # Making or accepting a blanket or rug made from pure black wool # Making or accepting a blanket or rug made from more than 50% black wool # Making or accepting a blanket or rug fewer than six years after you last made or accepted one # Making or accepting a sitting rug without incorporating at least one old piece of felt 25 cm. square, for the sake of discoloring it # Carrying raw wool for more than 48 km # Getting a bhikkhuni to wash, dye, or card raw wool # Accepting gold or money, or telling someone how to donate it. If money is placed in a bhikkhu's presence he may not recognize it as his nor tell someone else to take care of it for him. Bhikkhus often have stewards who will take care of donations, but the stewards are always free to take the money and leave # Buying or selling goods # Trading goods with anyone besides other bhikkhus # Keeping an extra alms bowl for more than ten days after receiving a new one # Asking for a new bowl when your old bowl is not beyond repair # Taking a medicine from storage for more than seven days # Using a rains-bathing cloth before the last two weeks of the fourth month of the hot season, or accepting one before the fourth month # Taking back a loaned robe out of anger # Getting thread, and getting people to weave thread for you # Receiving cloth after telling its weavers to increase the quality for you # Keeping robes past the end of the season after accepting them during the last eleven days of the Rains Retreat (Vassa) # Being separated from your robes for more than six nights if you are living in a dangerously distant village and need to separate yourself from your robes after the Rains Retreat # Persuading a donor to give gifts to oneself, when they were previously intended for the sangha at large

Pacittiya

Pacittiya are rules entailing confession. There are ninety-two Pacittiya.

Patidesaniya

Patidesaniya are violations which must be verbally acknowledged.

# Accepting and eating food from an unrelated bhikkuni. # Accepting and eating food after a bhikkuni has instructed the donors on who to give what food, and none of the bhikkus rebuke the bhikkuni. # Accepting and eating food from a family that the sangha designates as "in training", that is, preparing to becoming arahants, unless if the monk is sick. # Accepting and eating food from a family living in a dangerous location, unless if the monk is sick.

Sekhiyavatta

There are seventy five sekhiya or rules of training, which are mainly about the deportment of a monk. In many countries, it is also standard for novice monks (samanera) to follow the Sekhiyavatta rules in addition to the Ten Precepts.

Sāruppa (proper behavior)

#I will wear the under robe properly. #I will wear the upper robe properly. #I will cover my body properly when going in inhabited areas. #I will cover my body properly when sitting in inhabited areas. #I will properly restrain the movements of hands and feet when going in inhabited areas. #I will properly restrain the movements of hands and feet when sitting in inhabited areas. #I will keep my eyes looking down when going in inhabited areas. #I will keep my eyes looking down when sitting in inhabited areas. #I will not hitch up my robes when going in inhabited areas. #I will not hitch up my robes when sitting in inhabited areas. #I will not laugh loudly when going in inhabited areas. #I will not laugh loudly when sitting in inhabited areas. #I will not speak loudly when going in inhabited areas. #I will not speak loudly when sitting in inhabited areas. #I will not sway my body about when going in inhabited areas. #I will not sway my body about when sitting in inhabited areas. #I will not swing my arms about when going in inhabited areas. #I will not swing my arms about when sitting in inhabited areas. #I will not shake my head about when going in inhabited areas. #I will not shake my head about when sitting in inhabited areas. #I will not put my arms akimbo when going in inhabited areas. #I will not put my arms akimbo when sitting in inhabited areas. #I will not cover my head with a cloth when going in inhabited areas. #I will not cover my head with a cloth when sitting in inhabited areas. #I will not walk on tiptoe when going in inhabited areas. #I will not sit clasping the knees in inhabited areas.

Bhojanapatisamyutta (food)

#I will receive pindapāta (alms round) food attentively. #When receiving pindapāta food, I will look only into the bowl. #I will receive curries in the right proportion to the rice. #I will receive pindapāta food only until it reached the rim of the bowl. #I will eat pindapāta food attentively. #When eating pindapāta food, I will look only into the bowl. #I will not dig up the rice making it uneven. #I will eat curries in the right proportion to the rice. #I will not eat rice only working from the top down. #I will not cover up curries – or curry mixed with rice – with white rice because of a desire to get a lot. #When I am not sick, I will not ask for curries or rice for the purpose of eating them myself. #I will not look at another's bowl with the idea of finding fault. #I will not make up a very large mouthful of food. #I will make food up into suitably round mouthfuls. #I will not open my mouth until the portion of food has been brought to it. #When eating, I will not put my fingers into my mouth. #When food is still in my mouth, I will not speak. #I will not throw lumps of food into my mouth. #I will not eat by biting off mouthfuls of rice. #I will not eat stuffing out my cheeks. #I will not eat and shake my hand about at the same time. #I will not eat scattering grains of rice about so that they fall back into the bowl or elsewhere. #I will not eat putting my tongue out. #I will not eat making a champing sound. #I will not eat (or drink) making a sucking sound. #I will not eat licking my hands. #I will not eat scraping the bowl. #I will not eat licking my lips. #I will not take hold of a vessel of water with my hand soiled with food. #I will not throw out bowl-washing water which has grains of rice in it in a place where there are houses.

Dhammadesanāpatisamyutta (teaching dhamma)

A bhikku should train himself thus: I will not teach Dhamma to someone who is not sick and...

#who has an umbrella in his hand. #who has a wooden stick (club) in his hand. #who has a sharp-edged weapon in his hand. #who has a weapon in his hand. #who is wearing (wooden-soled) sandals. #who is wearing shoes. #who is in a vehicle. #who is on a bed (or couch). #who is sitting clasping the knees. #who has a head wrapping (turban). #whose head is covered. #who is sitting on a seat while I am sitting on the ground. #who is sitting on a high seat while I am sitting on a low seat. #who is sitting while I am standing. #who is walking in front of me while I am walking behind him. #who is walking on a pathway while I am walking beside the pathway.

Pakinnaka (miscellaneous)

A bhikku should train himself thus: If I am not sick...

#I will not defecate or urinate while standing. #I will not defecate, urinate or spit on green vegetation. #I will not defecate, urinate or spit into water.

Adhikarana-samatha

Adhikarana-samatha are seven rules for settlement of legal processes that concern monks only. # When an issue is settled, the verdict should be in the presence of the sangha, the parties, the Dhamma and the Vinaya. # If the bhikku is innocent, the verdict should be "mindfulness". # If the bhikku was or is insane, the verdict should be "past insanity". # If the bhikku confesses to the exact allegations, the verdict should be "acting in accordance with what was admitted". # If the dispute cannot be unanimously settled, the sangha should take a vote and the verdict should be "acting in accordance with the majority". # If the bhikku confesses only after interrogation, the verdict should be "acting in accordance with the accused's further misconduct". # If both sides agree that they are not acting the way monks ought to, they can call a full assembly of the sima and confess their mistakes, and the verdict should be "covering over as with grass."

Notes

_{1. From Buddhist Monastic Code 1, Chapter 4: Parajika. Copyright © 1994, 2007 Thanissaro Bhikkhu Access to Insight edition © 2007}

See also

Vinaya

Pratimoksha

Ordination process for Sangha

Early Buddhist Schools

Schools of Buddhism

Vinaya Pitaka

References

External links

Full set of rules available from the Buddhist Society of Western Australia.

Buddhist Monastic Code I - The Patimokkha Rules Translated and Explained. By Thanissaro Bhikku.

Buddhist Monastic Code II - The Khandhaka Rules Translated and Explained. By Thanissaro Bhikku.

Sects & Sectarianism - The origins of Buddhist Schools

Suttavibhanga - Full list of rules for Bhikkus and Bhikkunis along with "origin stories" for each one. By Thanissaro Bhikku.

Category:Buddhist oaths

Background	#FFD068 | color = black
Name	Venerable Ajahn Maha Bua Mahathera
Alias	Ajahn Maha Boowa, Luang Ta Maha Boowa
Dharma name	Pra Dharma Visuthimongkol
Birth date	August 12, 1913
Birth place	Baan Taad village, Udon Thani Province, Thailand
Nationality	Thai
School	Theravada
Lineage	Thai Forest Tradition
Title	Than Ajahn
Location	Wat Pa Baan Taad
Education	Level of Maha in Pali Studies
Occupation	Abbot
Teacher	Venerable Ajahn Mun Bhuridatta Mahathera
Predecessor	Venerable Ajahn Mun Bhuridatta Mahathera
Website	Luangta.com

Venerable Ajahn Maha Bua, (commonly known in Thai as , Luang Ta Maha Bua;​ alternate spelling Ajahn Maha Boowa) (born August 12, 1914) is the common name for Pra Dharma Visuthimongkol (Thai: พระธรรมวิสุทธิมงคล​), a Buddhist monk. "Ajahn" (or "Acharn"), meaning "teacher," is the common honorific for Thai monks, similar to "Bhikkhu" or "Rishi" in other Buddhist traditions. Bua is one of the best known Thai Buddhist monks of the late 20th and early 21st centuries. He is widely regarded as an Arahant — a living Buddhist saint. He was a disciple of the esteemed forest master Ajahn Mun Bhuridatta, and is now himself considered a master in the Thai Forest Tradition. He was a harsh critic of Prime Minister Thaksin Shinawatra.

Biography

Early years

Bua was born in Baan Taad village in the northeastern province of Udon Thani. He was one of 17 children of a poor family of rice farmers. When he was 21, his parents asked him to enter the monkhood for a season, a Thai tradition to show gratitude towards one's parents. He entered Yothanimit monastery and was ordained on May 12, 1934 with Venerable Chao Khun Dhammachedi as his preceptor. His preceptor gave him the Pali name 'Nanasampanno', meaning 'one endowed with wisdom'. At the time, had no intention of remaining a monk for the rest of his life.

As Pra Nanasampanno, he studied the incarnations of the Buddha and his Arahant Disciples. He has said he was so impressed that he decided to seek the same enlightenment as had the Buddha's original disciples. He tried to understand the ways of practicing the Dhamma (Dharma) which would eventually lead to Nibbana (Nirvana).

He studied Pali, the language of Theravada Buddhism, as well as the Vinaya (the monastic rules of correct conduct). After seven years, he passed the third level of Pali studies, and achieved the highest level in Dhamma and Vinaya studies. He then concentrated entirely on the practice of Dhamma in hopes of studying with Venerable Ajahn Mun, one of the most renowned meditation masters of his time.

Venerable Ajahn Mun

Nanasampanno then went in search of Venerable Ajahn Mun. When he finally met him, he was pleased with his efforts, since it seemed as if Mun already knew his desires, intentions, and doubts. Mun clarified the questions in his mind and showed him the paths leading to Nibbana still exist. Nanasampanno said to himself:

"Now, I have come to the real thing. He has made everything clear and I no longer have doubts. It is now up to me to be true or otherwise. I'm determined to be true!"

He learned the meditation methods followed by Mun, based on the principles of Buddhism and the code of Buddhist discipline. He continues to follow these methods in his own teaching of monks and novices. Due to his deep respect and admiration for Mun, whom he likens to a father and mother to his students, he was inspired to write a biography of Mun to disseminate his methods of practice and document his character for coming generations. He has also written many books on the practice of Buddhist meditation and recorded teachings on Dhamma so Buddhists may have a guide in practicing meditation. One of his fellow student monks with Ajahn Mun was Ajahn Thate.

Seclusion and establishing a monastery

In 1950, after the death of Mun, Bua sought a secluded place. He went to Huey Sai village in Mukdahan province. He was very strict and serious in teaching the monks and novices, both in the austere dhutanga practices and in meditation. He continued his teaching until these same principles became established amongst his followers.

Learning that his mother was ill, he returned home to look after her. Villagers and relatives requested that he settle permanently in the forest south of the village and no longer wander in the manner of a forest monk. As his mother was very old and that it was appropriate for him to look after her, he accepted the offer. With a donation of of land, he began to build his monastery in November 1955. It was given the name Wat Pa Baan Taad.

The fundamental problem that besets human beings, according to Bua, is that they have taken fake and false things as their true self and lack the necessary power to be their 'own true self'; they allow the wiles and deceits of the mental defilements to generate fear and anxiety in their minds. Fear and anxiety are not inherent within the citta; in fact, the citta is ultimately beyond all such things and indeed is beyond time and space. But it needs to be cleansed of its inner defilements (the kilesas) before that truth can be realised. Bua states:

‘Our real problem, our one fundamental problem—which is also the citta’s fundamental problem—is that we lack the power needed to be our own true self. Instead, we have always taken counterfeit things to be the essence of who we really are, so that the citta’s behavior is never in harmony with its true nature. Rather, it expresses itself through the kilesas’ cunning deceits, which cause it to feel anxious and frightened of virtually everything … As a result, the citta is forever full of worries and fears. And although fear and worry are not intrinsic to the citta, they still manage to produce apprehension there. When the citta has been cleansed so that it is absolutely pure and free of all involvement, only then will we see a citta devoid of all fear. Then, neither fear nor courage appear, only the citta’s true nature, existing naturally alone on its own, forever independent of time and space. Only that appears—nothing else. This is the genuine citta’.

Bua goes on to attempt to describe the inner stages and experience of the cleansed citta. When its purgation of defilements is complete, it itself does not disappear – only the impermanent, suffering, and the non-Self disappear. The citta remains, experientially abiding in its own firm foundation, yet ultimately indescribable:

‘Once the Citta has become so well-cleansed that it is always bright and clear, then … even though the citta has not ‘converged’ in samãdhi, the focal point of its awareness is so exceedingly delicate and refined as to be indescribable. This subtle awareness manifests as a radiance that extends forth in all directions around us. We are unconscious of sights, sounds, odors, tastes, and tactile sensations, despite the fact that the citta has not entered samãdhi. Instead, it is actually experiencing its own firm foundation, the very basis of the citta that has been well-cleansed to the point where a mesmerizing, majestic quality of knowing is its most prominent feature.

‘Seeming to exist independent of the physical body, this kind of extremely refined awareness stands out exclusively within the citta. Due to the subtle and pronounced nature of the citta at this stage, its knowing nature completely predominates. No images or visions appear there at all. It is an awareness that stands out exclusively on its own. This is one aspect of the citta.

‘Another aspect is seen when this well-cleansed citta enters meditative calm, not thinking or imagining anything. Ceasing all activity, all movement, it simply rests for awhile. All thought and imagination within the citta come to a complete halt. This is called “the citta entering a state of total calm.” Then, the citta’s essential knowing nature is all that remains. Except for this very refined awareness—an awareness that seems to blanket the entire cosmos—absolutely nothing else appears… Distance is not a factor. To be precise, the citta is beyond the conditions of time and space, which allows it to blanket everything. Far is like near, for concepts of space do not apply. All that appears is a very refined awareness suffusing everything throughout the entire universe. The whole world seems to be filled by this subtle quality of knowing, as though nothing else exists, though things still exist in the world as they always have. The all-encompassing flow of the citta that has been cleansed of the things that cloud and obscure it, this is the citta’s true power.

'The citta that is absolutely pure is even more difficult to describe. Since it is something that defies definition, I don’t know how I could characterize it. It cannot be expressed in the same way that conventional things in general can be, simply because it is not a conventional phenomenon. It is the sole province of those who have transcended all aspects of conventional reality, and thus realize within themselves that non-conventional nature. For this reason, words cannot describe it.

'Why do we speak of a “Conventional” Citta and an “absolutely pure” citta? Are they actually two different cittas? Not at all. It remains the same citta. When it is controlled by conventional realities, such as kilesas and ãsavas, that is one condition of the citta. But when the faculty of wisdom has scrubbed it clean until this condition has totally disintegrated, the true citta, the true Dhamma, the one that can stand the test, will not disintegrate and disappear along with it. Only the conditions of anicca, dukkha, and anattã, which infiltrate the citta, actually disappear.

'No matter how subtle the kilesas may be, they are still conditioned by anicca, dukkha, and anattã, and therefore, must be conventional phenomena. Once these things have completely disintegrated, the true citta, the one that has transcended conventional reality, becomes fully apparent. This is called the citta’s Absolute Freedom, or the citta’s Absolute Purity. All connections continuing from the citta’s previous condition have been severed forever. Now utterly pure, the citta’s essential knowing nature remains alone on its own….

'Since this refined awareness does not have a point or a center, it is impossible to specifically locate its position. There is only that essential knowing, with absolutely nothing infiltrating it. Although it still exists amid the same khandhas with which it used to intermix, it no longer shares any common characteristics with them. It is a world apart. Only then do we know clearly that the body, the khandhas, and the citta are all distinct and separate realities…

Some of the notions found here are reminiscent of the Tathagatagarbha tradition - although the latter posits an original, primordial purity to the mind, whereas Bua sees that purity as needing to be established through mental and moral cultivation.

Kammatthana

Kammatthana literally means "basis of work" or "place of work". It describes the contemplation of certain meditation themes used by a meditating monk so the forces of defilement (kilesa), craving (tanha), and ignorance (avijja) may be uprooted from the mind. Although kammatthana can be found in many meditation-related subjects, the term is most often used to identify the forest tradition (the Kammatthana tradition) lineage founded by Ajahn Sao Kantasilo Mahathera and his student Ajahn Mun Bhuridatta Mahathera. The sermon was extremely critical of Prime Minister Thaksin Shinawatra. Especially controversial were the following quotes:

"They complained to me about PM Thaksin and Mr. Visanu and two other people that I don’t remember. This is the big ogre [Thai: ตัวยักษ์ใหญ่], big power. Atrocious power will swallow our country, bite liver and lungs and aim for the presidency....He will put a torch to the country. He will never listen....This savagery and atrocity appear in every aspect of him.... All he has are things to be used for burning."

''"He is clearly aiming for the presidency now. The monarch trampled, the religion trampled, the country trampled, by this savage and atrocious power in a few people in the government circle. That is the circle of ogres, of ghosts, of trolls, of demons [Thai:ยักษ์วงผีวงเปรตวงมาร], all in there....So even Devadatta saw the harm he caused, and he was rewarded for his good deed. He would attain Buddhahood [Thai:พระปัจเจกพุทธเจ้า]. For those who have made mistakes, if we see the harm we cause, we can still get by. But what is it with Thailand? What kind of governance?"

"They even dare to accuse Luangta Maha Bua of playing politics. Politics, what dog shit [Thai:การบ้านการเมืองขี้หมาอะไร]. There’s only shit all over the country. I brought the Buddha’s dharma to cleanse in order for them to repent and recognize good and evil. Because they’re the government. The world flatters them as smart people, but don’t be smart down in a toilet [Thai:แต่อย่าฉลาดลงส้วมลงถาน]. Don’t be smart about putting a torch to the head of everyone in the country, from Nation, Religion, and Monarchy on down. These guys will get burned unless they recognize the truth. I’m saddened by all this. How does this come about?"

On 11 October 2005, Thaksin sued Manager newspaper for THB 500 million. As monks have traditionally been above criticism, Thaksin did not sue Luang Ta Maha Bua. "This is an exercise of an individual's right to protect his reputation and privacy. The newspaper did not criticise the prime minister fairly as a public official, but rather it took him to task personally, using harsh words, which was damaging to him," Thana Benjathikul, Thaksin's lawyer said.

Thaksin's legal team noted that other newspapers only published selected passages of the sermon, and furthermore, that a slanderous headline was used. Respected civil rights lawyer Thongbai Thongpao has noted that Thaksin's lawsuit did have merit. He added that the lawsuits "do not constitute an attack on freedom of the press".

The case, along with several other libel cases, was withdrawn after King Bhumibol Adulyadej indirectly advised against such legal action during his annual birthday speech.

As recently as 14 March 2006, Luang Ta Maha Bua asked Thaksin to resign. In a sermon that the monk called "most vehement since the temple was set up," the monk said it was time for Thaksin to abandon the "rotten system he is presiding over". He described the government as "wicked, corrupt, power-hungry, and greedy".

External links

Luang Ta Maha Bua's homepage

Arahattamagga Arahattaphala - The Path to Arahantship

Buddhanet's page on Ajahn Maha Bua

The Dhamma of Ajaan Panyavaddho

See also

Ajahn Mun Bhuridatta

Wat Pa Baan Taad

Thai Forest Tradition

Ajahn Chah

References

Category:1914 births Category:Living people Category:Theravada Buddhist monks Category:Thai Buddhist monks Category:Thai Theravada Buddhists Category:Ajahns

Background	#FFD068 | color = black
Name	Ayya Khema
Birth name	Ilse Kussel
Birth date	August 25, 1923
Birth place	Berlin, Germany
Death date	November 21, 1997
Nationality	German & American
Religion	Theravada
Title	bikshunidasa sil mata
Teacher	Ven. Narada Maha Thera(first ordination)Ven. Hsing Yun(second ordination)

Ayya Khema (August 25, 1923 - November 2, 1997), a Buddhist teacher, was born as Ilse Kussel in Berlin, Germany, to Jewish parents.

Khema dodged the Nazis during World War II. She eventually moved to the United States. After travelling in Asia she decided to become a Buddhist nun in Sri Lanka in 1979. She was very active in providing opportunities for women to practice Buddhism, founding several centers around the world. In 1987 she co-ordinated the first ever International Conference of Buddhist Nuns.

Khema wrote over two dozen books in English and German. Her autobiography, I Give You My Life, is an adventure story sprinkled with nuggets of spiritual wisdom.

Biography

Ayya Khema was born in Berlin in 1923 to Jewish parents. In 1938, she escaped from Germany with two hundred other children and was taken to Glasgow, Scotland. Her parents went to China and, two years later Ayya Khema joined them in Shanghai. With the outbreak of the war, however, the family was put into a Japanese prisoner-of-war camp where her father died. She later married, had a son and a daughter, and now has four grandchildren.

Four years after the American liberation of the camp, Ayya Khema was able to emigrate to the United States. Between 1960 and 1964 she travelled with her husband and son throughout Asia, including the Himalayan countries, during which she learned meditation. Ten years later, she began to teach meditation throughout Europe and Australia. Her experiences led her to become a Buddhist nun in Sri Lanka in 1979, when she was given the name of "Khema" (Ayya means Venerable) meaning safety and security. In Sri Lanka she met her teacher the Ven. Matara Sri Ñāṇanārāma of Nissarana Vanaya who inspired her to teach jhana meditation. As it was not possible at the time to organize an ordination ceremony for bhikkhunis in the Theravada tradition, Ayya Khema then received complete monastic ordination at the newly built Hsi Lai Temple, a Chinese Mahayana temple under the Fo Guang Shan Buddhist Order, in 1988.

She helped to establish Wat Buddha Dhamma, a forest monastery in the Theravada tradition, near Sydney, Australia, in 1978. In Colombo she set up the International Buddhist Women's Centre as a training centre for Sri Lankan nuns, and the Parappuduwa Nun's Island at Dodanduwa. (now closed). She was the spiritual director of Buddha-Haus in Germany, established in 1989 under her auspices.

In June 1997 "Metta Vihara", the first Buddhist forest monastery in Germany, was inaugurated by her, and the first ordinations in the German language took place there.

]] In 1987 she co-ordinated the first International Conference of Buddhist Nuns in the history of Buddhism, which resulted in the setting-up of Sakyadhita, a worldwide Buddhist women's organisation. H.H. the Dalai Lama was the keynote speaker at the conference. In May 1987, as an invited lecturer, she was the first ever Buddhist nun to address the United Nations in New York on the topic of Buddhism and World Peace.

Ayya Khema has written twenty-five books on meditation and the Buddha's teachings in English and German; her books have been translated into seven languages. In 1988, her book "Being Nobody, Going Nowhere" received the Christmas Humphreys Memorial Award.

Ayya Khema ordained Ven. Sister Sangamitta from Switzerland (now practising in Thailand), Ven. Sister Dhammadina (a graduate of Peradeniya University), Ven. Sister Vayama from Australia, and Ven. Sister Uttpalvanna of Galle, and her pupils in Sri Lanka.

Ayya Khema drew her last breath on November 2, 1997 at Buddha Haus, Uttenbühl (part of the village Oy-Mittelberg) in Germany after a brief illness.

See also

Ordination of women

Buddhist monasticism

Thai Forest Tradition

Vihara

External links

Ayya Khema's writings

Collection of about 400 of Ayya Khema's Dharma talks between 1988-1996

Category:1923 births Category:1997 deaths Category:Ayyas Category:Buddhist nuns Category:Thai Forest Tradition nuns Category:German Jews Category:Converts to Buddhism Category:German Buddhist nuns Category:Modern Buddhist writers Category:Theravada Buddhism writers Category:German Theravada Buddhists