I think of myself primarily as a monk who occasionally teaches, who strives to convey the spirit and the letter of Buddhism through my lifestyle, through explanation, and through the imagery of storytelling in order to bring Buddhism to life for people who are seeking truth and freedom.
As co-abbot of Abhayagiri Monastery, I am deeply involved with forming a monastic community that can serve as a guiding spirit for Buddhist practice in the world. The traditional, renunciate form of the practice is the embodiment of simplicity, strength and resiliency for anyone who seeks classical training in the monastic life. It is also a hand extended to the lay community that says: come, experience the life of the forest, the chanting, the bowing, the serenity of meditation, the robes, the peacefulness of celibacy. Draw from our well and bring this spiritual nourishment back into your everyday life.
The outward structure of traditional Buddhism supports a form of spiritual living that is grounded in honesty, non-violence, and living in truth-all the qualities of inner freedom that are precious to me. Buddhist practice turns the current of attention toward an inner life, irrigating the arid internal landscapes created by the external priorities of our Western world.
Buddhist practice also reconstructs our relationship to time and space. Our fragmented world is suffering from a continually diminishing attention span as we become overwhelmed with so much to do, with so little time and so many options. The practice allows us to visit our interior landscape, slow down, pay attention to the qualities of time and spirit, to explore who we are, instead of focusing on what we do. Buddhism trains the heart to recognize happiness, not by racing onto the next thing, but by paying attention and ending suffering.
Ajahn Candasiri was born in Scotland in 1947 and was brought up as a Christian. After university she trained and worked as an occupational therapist, mainly in the field of mental illness. In 1977, an interest in meditation led her to meet Ajahn Sumedho, shortly after his arrival from Thailand. Inspired by his teachings and example, she began her monastic training at Chithurst as one of the first four anagārikās.
Within the monastic community she has been actively involved in the evolution of the nuns’ Vinaya training. She has guided many meditation retreats for lay people, and particularly enjoys teaching young people and participating in Christian/Buddhist dialogue.
Ajahn Candasiri recently established Milntuim Hermitage in Scotland, where she now normally resides.
Ajahn Chah's simple yet profound style of teaching has a special appeal to Westerners. In 1966 the first westerner (Venerable Sumedho) came to stay with him in Northeast Thailand. The training there was quite harsh and forbidding. Ajahn Chah often pushed his monks to their limits, to test their powers of endurance so that they would develop patience and resolution. The emphasis was always on surrender to the way things are, and great stress was placed upon strict observance of the vinaya, the Buddha's code of ethics.
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.
Ajahn Metta was born 1953 in Germany. She became an Anagārikā in ‘93 at Amaravati and took higher ordination as a Sīladhāra in ‘96. During her monastic life she has been involved in many areas of the community. She is one of the group of senior nuns leading the Sīladhārā community. For the past few years she has been teaching meditation workshops and retreats. Prior to monastic life she worked as a secretary and office assistant. She is a mother of a grown-up son and was living a family life before entering the monastic path. She has been practising meditation since ‘84 and has experience of living in other spiritual communities in Europe and Thailand (Wat Suan Mokkh).
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.
Ajahn Sumedho is a prominent figure in the Thai Forest Tradition. His teachings are very direct, practical, simple, and down to earth. In his talks and sermons he stresses the quality of immediate intuitive awareness and the integration of this kind of awareness into daily life. Like most teachers in the Forest Tradition, Ajahn Sumedho tends to avoid intellectual abstractions of the Buddhist teachings and focuses almost exclusively on their practical applications, that is, developing wisdom and compassion in daily life. His most consistent advice can be paraphrased as to see things the way that they actually are rather than the way that we want or don't want them to be ("Right now, it's like this..."). He is known for his engaging and witty communication style, in which he challenges his listeners to practice and see for themselves. Students have noted that he engages his hearers with an infectious sense of humor, suffused with much loving kindness, often weaving amusing anecdotes from his experiences as a monk into his talks on meditation practice and how to experience life ("Everything belongs").
Tan Ajahn Vajiro was born in Malaysia in 1953. He met Ven. Ajahn Chah and Ven. Ajahn Sumedho at the Hampstead Vihara in 1977. He joined the community in London in 1978. In 1979 he went to Wat Pah Nanchat and received upasampadā from Ven. Ajahn Chah at Wat Pah Pong in 1980. Tan Ajahn Vajiro returned to England in 1984, and assisted with the establishment of Amaravati Buddhist Monastery. He lived in the monasteries in the UK for many years and then went to New Zealand followed by Australia. He returned to Amaravati in 2001. In 2010, he was formally invited to Portugal to help establish a monastery of the Forest Tradition there named Sumedhārāma. From the beginning of Vassa, 2012 (July), he has been living in Portugal.
Anagarika Munindra (1915–2003) was a Bengali Buddhist master and scholar who became one of the most important Vipassana meditation teachers of the twentieth century. Unassuming, genuine, and always encouraging, Munindra embodied the Buddhist teachings, exemplifying mindfulness in everything he did.
Ayya Anandabodhi first encountered the Buddha’s teachings in her early teens, igniting a deep interest in the Buddha’s Path of Awakening. She lived and trained as a monastic in the Forest Tradition at Amaravati and Chithurst monasteries in England from 1992 until 2009, when she moved to the US to help open more opportunities for women to live the monastic life. She took full Bhikkhuni Ordination in 2011. Her practice and teaching are guided by early Buddhist scriptures, living in community, and through nature’s pure and immediate Dhamma.
Born in Sri Lanka to a Buddhist family and migrated to the UK in 1982. Lived in Amaravati since 2006. Took 8 precepts in 2008 and received Pabbajja in 2011. Hearing the Buddha’s teachings in primary school, the Eightfold Path resonated as an important set of principles in living as a human being. Establishing the right view and incorporating the Eightfold Path into daily life is the key to practicing.
Ayyā Medhānandī Bhikkhunī, is the founder and guiding teacher of Sati Sārāņīya Hermitage, a Canadian forest monastery for women in the Theravāda tradition. The daughter of Eastern European refugees who emigrated to Montreal after World War II, she began a spiritual quest in childhood that led her to India, Burma, England, New Zealand, Malaysia, Taiwan, and finally, back to Canada.
In 1988, at the Yangon Mahasi retreat centre in Burma, Ayyā requested ordination as a bhikkhunī from her teacher, the Venerable Sayādaw U Pandita Mahāthera. This was not yet possible for Theravāda Buddhist women. Instead, Sayādaw granted her ordination as a 10 precept nun on condition that she take her vows for life. Thus began her monastic training in the Burmese tradition. When the borders were closed to foreigners by a military coup, in 1990 Sayādaw blessed her to join the Ajahn Chah Thai Forest Saņgha at Amaravati, UK.
After ten years in their siladhāra community, Ayyā felt called to more seclusion and solitude in New Zealand and SE Asia. In 2007, having waited nearly 20 years, she received bhikkhunī ordination at Ling Quan Chan Monastery in Keelung, Taiwan and returned to her native Canada in 2008, on invitation from the Ottawa Buddhist Society and Toronto Theravāda Buddhist Community, to establish Sati Sārāņīya Hermitage.
Santacitta Bhikkhuni hails from Austria and trained as a nun in England & Asia from 1993 until 2009, primarily in the lineage of Ajahn Chah and has also received teachings in the Shechen lineage of Tibetan Buddhism. She is committed to our planet as a living being and resides at 'Aloka Earth Room', currently located in San Rafael, California. Santacitta Bhikkhuni stammt aus Österreich and begann ihre Nonnenausbildung 1993 in England & Asien, vor allem in der Traditionslinie von Ajahn Chah und hat auch Unterweisungen in der Shechen Traditionslinie des Tibetischen Buddhisms erhalten. Sie ist unserem Planeten als lebendes Wesen verpflichtet und lebt im 'Aloka Earth Room', derzeit in San Rafael, Kalifornien.
Bhante Buddharakkhita was born and raised in Uganda. Meditating since 1993, he was ordained as a Theravada Buddhist monk in 2002. Now residing at Bhavana Society in WV, he teaches worldwide and in 2005 founded the Uganda Buddhist Centre.
Bhante Henepola Gunaratana is the founding abbot of the Bhavana Society. Born in rural Sri Lanka, he has been a monk since age 12 and took full ordination at age 20 in 1947. He came to the United States in 1968. “Bhante G” (as he is fondly called by his students) has written a number of books, including the now-classic meditation manual Mindfulness In Plain English and its companion Eight Mindful Steps to Happiness. Bhante G regularly leads retreats on vipassana, mindfulness, metta (Loving-friendliness), concentration, and other topics both at the Bhavana Society and elsewhere.
Bhante Gunaratana is an internationally recognized author and meditation teacher. Prior to coming to the United States, he spent five years doing in missionary work with the Harijanas (Untouchables) of India and ten years in Malaysia. He has taught in a number of settings, including American University of Washington DC where he served as Buddhist chaplain and the Buddhist Vihara of Washington DC, where he served as president. Bhante G has a strong scholarly background and livelong commitment to dhamma.
In 1985 Bhante G co-founded the Bhavana Society and became its abbot. He continues to teach in the direct, compassionate style that characterizes his books and articles. Bhante G conveys a well-rounded approach to Buddhist Dhamma, touching on all aspects of the Noble Eightfold Path. He emphasizes metta bhavana (the cultivation of loving-friendliness) as a basis for samma-samadhi, or right concentration. As a teacher, he is known for his emphasis both on samadhi and on metta as part of spiritual training.
In 1996, Bhante G received the title of Chief Sangha Nayaka Thera for North America. This acknowledged his status as highest-ranking monk of his sect in the United States and Canada. In 2003, his autobiography, Journey to Mindfulness, was published. In 2005, the Sri Henepola Gunaratana Scholarship Trust was founded under his guidance. This trust provides educations for poverty stricken children in rural Sri Lanka.
Rather than teaching the theory of meditation through lectures and public forums alone, Bhanté’s teaching propels around the “Nirodha Retreat” making yogis benefit from a training of meditation lifestyle practice in a silent and secluded environment which many find as a life changing experience and immeasurable asset for self development.
In his quest for his own liberation, the layman Dhammaruwan took permanent ordination as a Buddhist monk on April 10, 2016. The ordination ceremony took place in the Bhavana Society’s Forest Monastery in West Virginia, USA before a large gathering of monks, lay devotees, his students and his friends
Born in Canada, Sayadaw U Jagara, originally named Martin Boisvert, embarked on his spiritual journey in the mid-1970s under the guidance of Robert H. Hover. In 1979 he received ordination as a monk from the Venerable Mahasi Sayadaw in Burma. For the next 15 years, he resided in Sri Lanka, where he blended the practice of meditation with the study of Buddhist scriptures. He also made intermittent trips to India and Thailand for meditation retreats. During the 1980s, he assumed the role of a meditation guide, conducting retreats in the tradition of S.N. Goenka across India, North America, Europe, and Asia. In 1995, he began training under the esteemed Venerable Pa Auk Sayadaw, a revered Burmese meditation master known for his commitment to the Visuddhimagga. This text serves as both a practical roadmap to deep states of meditation (jhāna) and a meticulous guide to the direct analytical approaches of vipassanā. Sayadaw U Jagara began assisting Venerable Pa Auk Sayadaw in teaching the dhamma in the early 2000s and sustained his support up to the early 2010s. In the past decade, he has independently shared his wisdom and experiences across North America, collaborating with various meditation teachers. His teachings focus on life as continuous meditation, guiding students toward liberation through observation, wisdom, and compassion.
Sayadaw U Tejaniya began his Buddhist training as a young teenager in Burma under the late Shwe Oo Min Sayadaw (1913–2002). After a career in business and life as a householder, he has become a permanent monk since 1996. He teaches meditation at Shwe Oo Min Dhammasukha Tawya in Rangoon, Burma.
Sayadaw’s relaxed demeanor and easy sense of humor can belie a commitment to awareness he encourages his students to apply in every aspect of their lives. His earlier life as a householder gives him a rare insight into the challenges faced by his lay students. His book, “Don’t Look Down on the Defilements, They Will Laugh at You”, aptly characterizes his teaching style—accessible and true to the traditional teachings of the Buddha.
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.
Adrianne Ross, MD, has been involved with meditation and healing since 1978 and has offered retreats in Canada and the US since 1995. She also teaches MBSR to people with chronic pain and illness.
