Girl Rising



Ayya Yeshe’s Bodhicitta Foundation educates girls and empowers women, so as to better the lives of females living in poverty and oppression, but also to advocate for their rights in the society they live in. Bodhicitta Foundation invites you to participate in this noble cause and to discover your own empowerment in the society that you live in.

Find out more

Join us in a night of charity and inspiration.

– Watch the profound film “GIRL RISING”
– Hear from notable guest speakers
– Network while enjoying food and music
– Be an agent of change!

Proceeds from the night will go towards educating girls in Indian slums.


Introduction to Satipatthana: a meditation retreat with Bhante Sujato

The Satipatthana Sutta, or “The Discourse on the Establishing of Mindfulness” (MN 10, DN22) is perhaps the most influential of all the discourses in the Early Buddhist Texts.

Bhante Sujato has been practicing mindfulness based on this sutta for over 20 years, as part of which he researched and wrote one of the most innovative and comprehensive texts on the subject, A History of Mindfulness. His approach to satipatthana pays full attention to teachings on mindfulness found outside the Satipatthana Sutta, and indeed outside the Pali canon.

This retreat will be your last opportunity to learn and experience these teachings before Bhante leaves on an 18 month retreat. There are only a few places left.

This is way to convergence, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for realizing the correct method, for the witnessing of nibbana, that is to say, the four kinds of mindfulness meditation.

  • Dates: Friday 10th of July to Saturday 18th of July 2015. (7 days and 8 nights).
  • Venue: Castlecreag Academy, Old Castlecreag Raod, Castlecreag NSW 2749 (1.30 hours from Sydney, in the Penrith Valley).
  • Cost: $440.00 per person. Covers accommodation, facility hire, food cost and other logistics. (Bhante’s time and teachings are freely given).
  • Contact: Deepika Weerakoon,

Karma & Rebirth in early Buddhism

Dear friends,

We have finally prepared the detailed reading list for next year’s course in Karma & Rebirth in Early Buddhism.

As with the Early Buddhism Course in 2013, this will be presented each month in parallel at the BSWA by myself and Ajahn Brahmali, and in Sydney by myself alone (unless anyone can persuade Ajahn Brahmali to come to Sydney! That would be very good kamma!)

You can download the reading and other course details from here:

Course outline, BSWA, Perth

Course outline, Buddhist Library, Sydney

And you can register for the course here:

Registration, BSWA, Perth

Registration, Buddhist Library, Sydney

Use Discourse!

For this year, we are facilitating a discussion and exchange around the course using the new forum platform, Discourse. This is something that we have been developing in the background for SuttaCentral. The integration with SuttaCentral is not complete, but it’s ready enough to be used for this course. Ultimately we’d like this forum to be a place where all kinds of material related to the suttas can be gathered and made accessible.

If you’re interested in the course, register at, and you can join the online community, discuss issues, ask questions, and so on. This is especially useful for anyone interested in following the course online, but we hope it will be fun for everyone.

To get started, have a look at the course outline for the first workshop: myth-busting. If anyone has any myths they want busted, please let us know!

On the passing of Bhante Santitthito

Bhante Santitthito at Santi Monastery

Dear friends,

This is to let you know that one of our dear Sangha friends in Sydney, Bhante Santitthito, has passed away.

Bhante Santi has been a friend and mentor of mine for the past ten years or so, since I arrived in Sydney. He was one of those monks who lives quietly and simply, and who inspires by their presence as much as anything else. I remember him for his warmth, and his big, big heart.

I don’t know too much about his history—so please feel free to correct me or to add your own stories of him—but he was a German monk, who ordained in Thailand over 40 years ago. He was a student in the tradition of Ajahn Buddhadasa and Luang Por Paññananda. When I was in Thailand he was living at Wat U Mong, a secluded monastery on the outskirts of Chieng Mai.

Wat U Mong, Chieng Mai, where Bhante Santitthtito stayed for many years

But I didn’t meet him until later, when I came to Australia in 2003. At that time he was living with the Lao Sangha at Wat Buddhalavarn on the outskirts of Sydney, where he stayed until his death.

Bhante Santi was not someone to get hung up on petty differences. He had a big, philosophical, mind, and would always be looking to what drew people together. His Dhamma, while firmly rooted in the Theravadin traditions within which he practiced, reminded me of universalist flavor of the German Romantic tradition. In his Dhamma talks he would always be challenging us to raise our sights beyond our own little stories and sufferings, and see the grander vision that was so clear to him.

There’s an incident I remember in a book I read as a child; I can’t remember the author or title. There was a family, with children who lived with their mother, and one day they were visited by their aunt from the city. They all busied themselves with preparations for their special guest, cleaning and making everything nice. Then someone said, “Why is it that we do this for a visitor, but we don’t show the same love and respect for our own mother, who looks after us every day?”

Looking back, I feel so much gratitude for Bhante Santi, for his presence and his quiet support for us in all that we did. He visited Santi Monastery many times, and was especially supportive of the nuns. In fact we discussed several times the possibility of building a hut for him there, although events overtook us and it never happened. I wish I had taken more time to let him know that he was indeed special. Times have moved on, and we won’t have another like him.

Bhante was recently diagnosed with stomach cancer, and stayed in his monk’s hut, where he continued to inspire people with his peaceful acceptance of his coming death. He was cared for by the monks and community at the monastery.

Bhante Santitthito passed away in Campbelltown hospital on 29-08-2014 at 4.40am, at the age of 74.

The public is invited to his funeral, which is being organized by Wat Buddhalavarn.

Date: Thursday, 4-9-2014
Time: 2.00pm–4.00pm
Place: Leppington Crematorium, Camden Valley Way, Leppington.


Buddhist Life Stories of Australia

There’s an exciting new project to document the lives of Buddhists in Australia. They’re looking for community support, and have produced a short video.

And here’s some background info.

Dear friends and colleagues,

We are very excited to inform you about the successful launch of the Pozible-Deakin Research My World crowdfunding campaign, Buddhist Life Stories of Australia.

You can view the wonderful campaign video here, which features many of Australia’s prominent Buddhist leaders:

You can also make contributions to support the project directly on this website. All contributions are tax-deductible and we highly appreciate all pledges large or small. Our goal is to raise $10,000 in 45 days and we are off to a great start already!

We are extremely grateful to all who have offered advice and feedback in the development of this project. We are especially grateful to Venerable Ajahn Brahm, Venerable Thich Phuoc Tan, Venerable Chi Kwang, Venerable Robina Courtin, Venerable Bhante Sujato, Kim Hollow, and Laura Chan, who have all kindly contributed to the video. As you can see in the video, the research team only worked with a basic, minimal script — it is the generous support of Buddhist leaders that have made it such a touching and moving video. And this is what excites us the most about this project: that it is a collaborative process between the research team and the broader Buddhist community.

We envision this present project as the modest first step of a larger, long-term program that will allow us to document more life stories, not only of ordained members of the Sangha but also the lay community. Buddhism in Australia is diverse, vibrant, and multicultural – all sorts of flowers of different shapes and colours. We are so blessed and grateful to be part of this with you.

Please help us spread the word about this campaign among the Buddhist councils and your other networks. And please do not hesitate to contact us if you have any queries or if you wish to explore ways to actively publicise the campaign at your location. We would be most grateful for your assistance.

You can also stay updated about the campaign via Facebook and Twitter

Or use the hashtags #BuddhismOz

Many thanks again for your interest in and support of the Buddhist Life Stories of Australia project.

Very best,
Edwin, Anna and Praveena

Centre for Citizenship and Globalisation and the
School of Humanities and Social Sciences
Faculty of Arts and Education
Deakin University
221 Burwood Highway
Burwood VIC 3125

Mitra Conference 2014

We just finished the Mitra Conference for 2014. Thanks so much to everyone who put it together!

The two days were uplifting and inspiring, and I got the chance to catch up with lots of old friends, and some new ones.

Religions for Peace World Assembly, second day: more reflections

Once upon a time in a South American country (apologies for lack of details! I plead memory.) there were a lot of children getting sick with an illness that was preventable through immunisation (see above, re: details). The government, working with health organisations, came to the people with an immunisation program. But the people had homes to clean, meals to cook, jobs to do, and lives to live, so they were not interested. The government tried and tried, but only a few came for the program.

Then they sat back and thought, “How do we win the hearts of the people?” So they went to the Church. This being a Catholic country, there was a somewhat effective organisational structure. They met with the Bishops and other leaders and demonstrated the scientific value of the program. They asked the priests to say to their congregations, “Immunisation is as important as baptism”. And they did.

And the people started taking their children to be immunised. And the lives of millions of young children were saved.

This was one of the stories we heard on the second day of the Religions for Peace conference. It’s a beautiful tale, and it illustrates a crucial point: that religions, in much of the world, can have a powerful effect for good on the lives of the people. They retain a sense of moral authority that, for much of the world’s population, has never rested in government or in science. In the experience of all too many people, governments are reliably corrupt and brutal; and all they have seen of science is the poison in the river and the darkening of the skies. But the church has always been there; it has witnessed their birth, their growth, their marriage, and the death of their relatives. Churches are intertwined in the fabric of people’s lives like no other institution.

The question for much of the second day was, how do we shift from values to action? This played out in multiple spheres, and we could get an amazing sense for how suffering is truly universal. Delegates from Nigeria, Columbia, Myanmar, and many other countries spoke. Each time, while the details varied, we heard the same questions, the same underlying humanity. What people want is, for the most part, quite simple. Food, water, health care, a place to live, safety, education. We heard again and again of how these things were entirely doable. No-one is pushing any utopian visions. Just the basics. Yet the basics seem ever further out of reach.

In the previous post I quoted from the conference handbook some of the achievements of the Millennium Development Goals, including a reduction in global poverty. These blog posts are written quickly, and I didn’t check my facts: I should have. In one of the discussions on the second day, a delegate from South Africa talked about these, and said that the reports they had been hearing from governments all too often had no resemblance to what was happening on the ground. Her experience was not of decreasing, but of increasing poverty, and especially of increasing inequality.

So for every story of inspiration, we heard another of despair. The First Peoples from South America spoke of the interconnectedness of all creatures; from Kentucky we heard of vivid orange water flowing down from destroyed mountains into people’s taps; from Myanmar we heard of a Muslim leader and a Buddhist monk going to a torched village and rebuilding the school and health centre together; and from Senegal we saw laughing children living in chronically flooded villages, being taken with their priest to dry land, where they were taught how to plant trees.

One panel was devoted to the role of women in religion, and that was—predictably!—powerful and moving. Rape, domestic violence, trafficking in women, forced prostitution, maternal mortality: these are all-to-painful realities for many women; and meanwhile male-dominated religious morality obsesses about correct doctrine and stopping gays. The suffering of women is rarely featured in religious discourse, and as one of the delegates said, when it is mentioned it is tepid and equivocal. Yet, as those working in development know well, empowerment of women is the single most effective means of lifting countries out of poverty.

The lunch break on this day was intended as a space for the religions to gather and discuss among themselves. So we had a Buddhism section. Of course, since this is Buddhism, there was supposed to be a moderator, but they were nowhere to be seen. So after some casual chat, a few of us got up and had a short session. We heard about interfaith work in Hong Kong, which has been effective in the past several decades in maintaining harmony. I spoke of our concerns regarding increasing violence in our region between Buddhists and Muslims. A representative from the European Buddhist Union said that, while interfaith was essential, we needed to heal the rifts between the various Buddhist traditions.

Our final session discussed actions that we could take as religions to respond to our various challenges, including climate change. Some good ideas were floated; but I couldn’t help feeling a little depressed. For all the experience, enthusiasm and noble intentions, it seemed like so very little we could do. Skip a meal? I’ve been doing that for 20 years (as do thousands of other Buddhist monastics): I can’t see that it’s made a scrap of difference to the environment. The changes that are needed are so huge, and the responses so tiny.

And I had a growing sense that they seem to miss the point. For me, the potency of religion lies not in its social effectiveness, but in its depth. It points to the causes; but all we spoke of were symptoms. Underlying all this is greed, hatred, and delusion. The reason people are so obsessed with getting and having, with identifying as “consumers”, is because they are lacking something. What are they lacking? That is masked, hidden beneath delusion. And this delusion is actively fostered by the consumption industries. All advertisements say one thing: you are inadequate. To begin any kind of meaningful response, we need to start with the causes. We need to fill that space.

This is where religions should be the experts. But the sad truth is that we are not. Religions for the most part deal with semblances no less unreal than those of advertising. The semblance of holiness; the semblance of the sacred; the semblance of profundity. This semblance is the essence of all ritual, and of all religious doctrine. It is not an expression of meaning, but a substitute for it. It is the ashes of depth.

To re-awaken meaning we need to step out of the way. To have the guts to ask the hard questions, and let silence be an answer.

The triumph of Buddhist denialism: Buddhism without the Buddha

A couple of years ago I was lucky enough to attend the American Academy of Religions annual conference. As has become the norm, there was hardly anything in the two days, with hundreds of presentations, that discussed Early Buddhism, or indeed anything that happened in the first 500 years of Buddhism. There were a couple of papers, but these dealt with extremely minor issues in an almost apologetic way, as if the very idea that we could talk about the Buddha was embarassing; and it was notable that they were given by European scholars.

We’ve just been sent the latest round of topics, and this time, I can’t find a single mention of anything at all to do with Early Buddhism. Perhaps it might be squeezed in under one of the other headings, although I kind of doubt it. Here’s the list of sessions organized by the AAR Buddhism Section itself:

A23-105 Buddhism Section and Japanese Religions Group
Theme: Committed Scholars: Buddhist Studies and Politics in Early Twentieth-Century Japan

A23-205 Buddhism Section and Confucian Traditions Group
Theme: Collaborative Arenas: The Seventeenth-Century Intersection of Buddhist-Confucian Philosophizing, Politicizing, and Publishing

A24-105 Buddhism Section
Theme: Millennialism, Eschatology, and the Latter Day of the Dharma

A24-311 Buddhism Section and Religion in Southeast Asia Group
Theme: Material Culture, Politics, and Religion in Burmese and Tibetan Buddhisms

A25-103 Buddhism Section
Theme: Buddhist Masculinities: Rhetorics and Representations

A25-211 Buddhism Section Quadsponsorship
Theme: Self-Immolations in the Tibetan Buddhist World

A26-106 Buddhism Section
Theme: Vision, Text, and Image in Buddhism

There’s a long list of other miscellaneous sessions that are of potential interest to people doing Buddhist studies. These include the Society for Buddhist-Christian Studies on Deep Listening and Spiritual Care; Seen and Unseen: Revelation through Science Fiction (which I would totally attend!); Urban Buddhism in Modernizing Asia, 1850–1950; and so on.

There is nothing at all that mentions anything in the first 500 years of Buddhism.

How on earth has this happened? How has an entire academic discipline so completely lost the plot? How is it possible that we can even begin to speak about “Buddhism” while studiously avoiding paying any attention whatsoever to the Buddha?

It seems to me there are a number of influences we can identify.

  • The pragmatic tendency of American philosophy, as opposed to the classical, pure-knowledge approach of Europe;
  • The prevalent influence of Sino-Japanese and Tibetan Buddhism in America, as opposed to the colonial experience of England, which exposed it to the Indic cultures (but Germany is also a major player in early Buddhist studies);
  • Trends in academic approaches, specifically postmodernism, with its distrust of overarching narratives (except, of course, the overarching narrative of postmodernism!), and focus on the local, diverse, and specific;
  • The jobification of education, which prioritizes fields with immediate financial opportunities, and marginalizes disciplines such as early Buddhism, which require long disciplined study in obscure languages with little prospect of employment;

There are, of course, more specific things, such as the influence of particular academics.

One thing that I have suspected, but am not sure about is funding. I know that most universities struggle to get funding, and that the more obscure humanities are the worst hit. In Australia, universities sometimes make up their funding by support from Buddhist institutions. In some cases this is unproblematic: the funding is supplied without any attempt to influence the academic priorities. In other cases, especially when Dhammakaya is concerned, there has been serious concerns regarding academic objectivity, which has resulted in their funding being rejected by at least one major Australian university. I wonder whether American universities receive funding from Chinese/Japanese/Tibetan sources, and whether this influences the direction of their studies?

Within the academic communities, of course, the putative reason for the neglect of Early Buddhism is because of none of the above, but because the attempts to study early Buddhism have failed, and the entire field is discredited. This is exemplified by a remark in a recent essay by Steven Collins:

It is my view that, given the complete impossibility of knowing what ‘early’ Buddhism was, the practice of offering speculative pictures of it inevitably casts all subsequent Theravada history in a pejorative light, which is a bad thing.

I find this quote to be very revealing. Knowing anything about early Buddhism is “completely impossible”. This is despite the existence of, perhaps, 10 million words of text, as well as the substantial archeological finds of Ashoka and the like. Most of this text has never been translated or studied in modern academia. Frankly I think it just seems too hard, so rather than getting on with the job, it’s easier just to issue some ex-cathedra proclamation that it’s all useless.

All the attempts to make a description based on this vast volume of textual and ther evidence are dismissed by Collins as “speculative”. This is a standard form of denialist rhetoric. There is no attempt to meaningfully distinguish between valid and invalid forms of inference, no discussion of what can be known with greater or lesser degrees of certainty; the entire field is just dismissed outright.

And most astonishingly of all, Collins claims that the attempt to understand Early Buddhism is immoral, because it makes later forms of Buddhism look bad. Indeed it does: the Buddha was the greatest spiritual leader of humanity, and Buddhist cultures have struggled to live up to his ideals. This is common sense, and is accepted as axiomatic by all Buddhist traditions.

The very notion of a Buddhist culture is defined by this dynamic, by the idealization of a certain way of seeing the “Buddha”, in a more or less historical sense, as an exemplar for how to live life here and now. The tension between the ideal and the reality is the crucial source of energy that has fuelled the creation of “Buddhist” cultures. And we can’t understand this without a sense of the historical situation of Early Buddhism.

It’s not impossible to understand Early Buddhism; in fact, it’s not that hard. What’s impossible is understanding any later form of Buddhism while ignoring its origins.

One of the things that really strikes me about the list of topics at the AAR is how old-fashioned it is. It seems to be stuck in some 1980s postmodernist timewarp. Surely we have moved on? The defining feature of culture in the past couple of decades has been the spectacular revolution in digital technologies. This is probably the most radical and important shift in human culture since the invention of writing; possibly, in fact, since the invention of language itself. Yet there is nothing in the AAR conference that explicitly adresses digital culture and the many, many issues relevant to Buddhism that it raises. Among many other questions, our evolving capacities to deal with natural language processing (NLP) gives us the potential for unprecedented forms of analysis and insight into early Buddhist texts. Yet as far as I know there is nothing being done in this field in Buddhist academia.

Rather than expanding our potential for knowledge, too many academics have become stuck like a broken record telling us that we can’t know anything. This nihilistic, destructive dogma has way outlived any purpose it may once have had.

Sydney Metta Retreat, 8–15 November, 2013

Dear friends,

I’m teaching a metta retreat in Sydney in November. I’ve posted this before, but here’s a reminder. I’d love to see you there! Here’s the details:

Mettā is the unconditional loving-kindness that reaches out to encompass all beings. In mettā meditation, we learn to be free from the shackles of selfishness that constrict our emotional capacity. The practical, step-by-step approach expored in this retreat, goes beyond mere words into a direct experience of boundless, universal love.


Vijayaloka Retreat Centre, Minto Heights.

The Retreat Centre is conveniently located about one hour from the heart of Sydney. It is easily accessible by public transport and provides simple, shared accommodation for approximately 40 people in a beautiful bush setting on the George’s River. Camping facilities available.

For venue details see:


$295 per sperson.

The teaching is provided without charge and is by donation. The cost covers accommodation, all meals and other logistics. Healthy, home-made vegetarian meals will be provided.

To make a booking or for more information email Deepika at or call 040 327 3152.

Download the Metta Retreat Flyer pdf, November 8–15 2013

Bhikkhu Bodhi’s selected translations are available on SuttaCentral

So, the time has come. Or at least, a time.

We have just uploaded a wide range of English sutta translations by Bhikkhu Bodhi to SuttaCentral. Not all of them, yet, but all that we are legally permitted to use. They include a substantial selection from each of the three Nikayas that he has translated: the Middle length Discourses, the Connected Discourses, and the Numerical Discourses.

You can read about crossing the flood, or the kinds of persons who have expectations, or how the Buddha got scared in his meditation!

The whole range of translations can be accessed through the relevant nikaya pages here, here, and here, with BB’s translations the first listed in the right hand column.

We give great thanks to Bhikkhu Bodhi, for having created these extraordinary translations, which are the gold standard for accuracy and readability. He has been quietly championing SuttaCentral for some time, and has a great wish to see the Suttas become more widely available. We also thank Wisdom Publications, for working on these texts with Ven Bodhi for so many years, and for kindly releasing these selections under a Creative Commons licence.

If you like the translations, buy the books! (And it wouldn’t hurt to let Wisdom know that you found these teachings via SuttaCentral…)