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.
One who practices true compassion inwardly as well as to others is praised as a superior person, a spiritual warrior on the path of harmlessness. How do we emulate that? Guided by right intention, we abandon the hindrances of the mind and patiently whittle away our ingrained habit of ego construction. We learn to see wisely and to forgive conditions as we journey to transcendence.
Compassion is a strength, a generosity, a joy, a guardian of the mind, a rescue from fear and all forms of suffering, and a fountain of peace. It brings untold benefit both for one who gives it and for one who receives it. Compassion enhances the sublime abidings and the factors of awakening, thus serving, in and of itself, as a dynamic vehicle for the heart’s liberation.
The Dhamma summons us to let virtue be purified so that we can hasten to higher ground. What will give us peace in our suffering moments? What will calm the mind in all of life’s struggles? No one is immune. But having known a glimpse of pure presence, the heart follows that true way home, to the ending of pain, to the unexcelled bliss of its freedom.
Patience is love, a faith both fearless and true. How can we know and embody that? How can we value each moment and care for it, patiently turning the mind away from the world to the peace within us – to that raw dimension of a subtle and stunning silence? The less we cling, the deeper we enter it. Emboldened by formidable spiritual tests, as we abandon and purify the mind, the Path unfolds beneath our feet. With joy, wisdom, and gratitude, we persevere to the heart’s freedom – the Deathless.
When we meditate, we are alone and yet with all the world. Thoughts intrude from all sides. But we land softly, secluded within, protected, serene. Gently we open the door to the heart with unassailable trust. We bend and bow silently, observing the breath with an empty mind. Then what’s the result of that? Giving our full attention to this moment, we are absolutely present, feeling every nuance of the ground beneath us or the pressure of each breath. Mindfulness deepens our awareness. Now we truly know the boundless peace of the mind's radiance.
Impermanence stares us in the face. How then can we free ourselves to understand the raw truth of what we are? There is a sorrowless state, a way out of the pains of life where we can abide in blameless happiness and inviolable peace. It may appear elusive and out of reach. Yet we need only incline our minds faithfully to giving up all that is false, divisive, fearful or fragile. We begin to know the joy that subdues all sorrow. One taste of that and we are on the Path, sheltered in the unsurpassed protection of the Dhamma.
Compassion is a sublime, healing quality that restores us to goodwill, integrity, wisdom and equanimity. Not only do we repair the harm that we have caused, but we turn the wheel of Dhamma in this world. This can also serve as a catalyst for others to wake up from their misguided ways of living. We bear compassion for harm caused and we sow seeds of reconciliation even in the blindest or most cruel of beings, for "hatred is never resolved through hatred, but through love alone."
Are we able to dedicate our goodness and our practice for the welfare of others? COVID teaches us that if we are not healthy, others are affected, and if the world is not well, then we will also suffer – because we are all connected. We are wise to seek the inexhaustible well-spring of peace in our hearts – to be uplifted and to freely share that. Far beyond physical health, we can find that peace within our reach if we care for the mind. That will be our spiritual recovery
Not-clinging spreads very fast, very far. Its fuel power is letting go attachment to ‘self’; to selfishness and the inversion of the mind into a cocoon of self-concern – which is spiritual death. There’s no truth in that. Aren’t we all drowning – metaphorically? Not thinking of ourselves, the moment we jump into the river to rescue someone, we begin to wake up. Who can do that? We must help each other. But first we practice and gain strength to traverse the rapids and the mire of this conflicted, misguided world. Destination – directly knowing what we truly are – and are not.
As long as delusion prevails, we are in danger and our happiness is very limited. Beyond its veil, immeasurable riches await us. Four ways to focus our samadhi power help us to clear away the interior cobwebs and tame our mental turbulence into a beautiful mind. With an intention of absolute kindness, we see and know the causes of our suffering and the pathway out of it, steering our attention to pure presence and the crowning moment of the heart’s freedom.
