Difference between revisions of "Bhikkhuni"
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+ | [[BHIKSUNI]] / [[BHIKKHUNI]] ; “A full-fledged {{Wiki|female}} member of the [[Sangha]]. A {{Wiki|female}} {{Wiki|mendicant}}. A [[Buddhist nun]] who has entered into the order of the [[Buddha]] and observes the [[precepts]] for [[nuns]]. The [[Buddha’s]] aunt, [[Mahaprajapati]], was the first woman permitted to join the order, in compliance with the request of [[Ananda]].” | ||
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+ | Dait: 18 | ||
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+ | A [[Bhiksuni’s]] [[life]] is governed by 348 or 364 [[precepts]] depending on the school. | ||
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[[File:Taiwanese Buddhist Nun Black Robes.jpeg|thumb|right|250px|A [[Buddhism in Taiwan|Taiwanese]] [[bhikkhunī]], a member of the [[Dharmaguptaka]] | [[File:Taiwanese Buddhist Nun Black Robes.jpeg|thumb|right|250px|A [[Buddhism in Taiwan|Taiwanese]] [[bhikkhunī]], a member of the [[Dharmaguptaka]] | ||
[[ordination]] [[lineage]].]] | [[ordination]] [[lineage]].]] | ||
+ | A '''[[bhikkhuni]]''' ([[Pāli]]) or [[bhikṣuṇī]] ([[Sanskrit]]) is a fully [[ordained]] {{Wiki|female}} [[Buddhist]] [[monastic]]. {{Wiki|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 {{Wiki|Taiwan}}. [[bhikshuni]] ([[bhikkhuni]]): | ||
+ | {{Wiki|Female}} follower of the [[Buddha]] ([[nun]]) who has left “[[home]]” and keeps the full 348 [[vows]]. | ||
− | + | The number of [[vows]] can vary for different schools for both [[nuns]] and [[monks]]. | |
− | 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 {{Wiki|attendant}} [[Ananda]] (who also urged for the [[Buddha]]'s [[acceptance]] of it). The [[bhikkhuni]] [[order]] spread to many countries. | + | The three [[essential]] practices for the [[bhikshu]] and [[bhikshuni]] [[sanghas]] are “[[posadha]],” “[[varsa]],” and “[[pravarana]].” |
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+ | 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 {{Wiki|attendant}} [[Ananda]] (who also urged for the [[Buddha]]'s [[acceptance]] of it). | ||
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+ | The [[bhikkhuni]] [[order]] spread to many countries. | ||
For a country or {{Wiki|nation}} to be considered as truly [[Buddhist]], the majority of the {{Wiki|nation}} must be [[Buddhist]] and include at least a [[fourfold assembly]] of [[Bhikkhus]], [[bhikkhunis]], [[upasakas]] and, [[upasikas]]. | For a country or {{Wiki|nation}} to be considered as truly [[Buddhist]], the majority of the {{Wiki|nation}} must be [[Buddhist]] and include at least a [[fourfold assembly]] of [[Bhikkhus]], [[bhikkhunis]], [[upasakas]] and, [[upasikas]]. | ||
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=={{Wiki|History}}== | =={{Wiki|History}}== | ||
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According to [[Theravada]] [[tradition]], the [[bhikkhuni]] [[order]] of [[nuns]] came to be five years after the [[Bhikkhu]] [[order]] of [[monks]]. | 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 {{Wiki|canonical}} {{Wiki|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]]. There is no {{Wiki|equivalent}}, in other [[traditions]], of the [[Therigatha]] or [[Apadanas]] which record the high levels of [[spiritual]] [[attainment]] by women. | + | [[Buddhism]] is unique among [[Indian]] [[Religions]] in that [[Buddha]], as founder of a [[spiritual]] [[tradition]], explicitly states in {{Wiki|canonical}} {{Wiki|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]]. |
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+ | There is no {{Wiki|equivalent}}, in other [[traditions]], of the [[Therigatha]] or [[Apadanas]] which record the high levels of [[spiritual]] [[attainment]] by women. | ||
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+ | In a similar vein, major {{Wiki|canonical}} [[Mahayana]] [[sutras]] such as the [[Lotus Sutra]], [[chapter]] 12, records 6000 [[bhikkhuni]] [[Arahants]] as receiving predictions of [[Bodhisatvahood]] and {{Wiki|future}} [[Buddhahood]] by [[Sakyamuni]] [[Buddha]]. | ||
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+ | In [[Buddhism]], women can openly aspire to and practice for the [[highest]] level of [[spiritual]] {{Wiki|attainment}}. | ||
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+ | ===The [[First Ordination]]=== | ||
+ | {{see}}The [[Eight Garudhammas]] | ||
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+ | According to the available [[canon]], [[Buddha]] was initially quite reluctant to ordain women into [[The Sangha]]. | ||
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+ | His stepmother and aunt, [[Mahaprajapati Gotami]], made repeated requests on behalf of herself and five hundred other ladies of the court. | ||
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+ | These women had only known [[lives]] of {{Wiki|comfort}}. | ||
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+ | Eventually, his {{Wiki|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 {{Wiki|rules}}. | ||
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+ | 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]]). | ||
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+ | {{Wiki|Modern}} [[scholars]] have shown that this story abounds in textual problems, and cannot possibly be a {{Wiki|factual}} account. | ||
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+ | 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 {{Wiki|prophecy}} occurs only once in the [[Canon]] and is the only {{Wiki|prophecy}} involving [[time]] in the [[Canon]]. | |
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− | + | Some {{Wiki|modern}} [[Buddhist]] {{Wiki|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, {{Wiki|sexual}} harassment and {{Wiki|being}} termed "{{Wiki|prostitutes}} and thieves", | |
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+ | which in fact, did later occur as recorded in the [[Vinaya]]. One example as told in the [[Vinaya]] in which a {{Wiki|Brahmin}} calling the [[bhikkhunis]] "strumpets" (i.e., {{Wiki|prostitutes}}), tries to set [[fire]] to the [[bhikkhunis]]' dwelling: | ||
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<poem> | <poem> | ||
Then that {{Wiki|Brahmin}} . . . spread it about, saying: | Then that {{Wiki|Brahmin}} . . . spread it about, saying: | ||
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Ó and having taken up a [[fire]] brand, he entered the dwelling. | Ó and having taken up a [[fire]] brand, he entered the dwelling. | ||
</poem> | </poem> | ||
− | In Young [[Chung]] noticed that {{Wiki|society}} as recorded in the [[Vinaya]] always criticized the [[bhikkhunis]] more harshly using "shaven headed strumpets or {{Wiki|whores}}", whereas the [[Bhikkhus]] were simply called "shaven headed". This harsher treatment (which also included rape and assault) of [[bhikkhunis]] by {{Wiki|society}} required [[greater]] [[protection]]. Within these {{Wiki|social}} [[conditions]], [[Gautama Buddha]] opened up new horizons for women by founding the [[bhikkhuni]] [[Sangha]]. This {{Wiki|social}} and [[spiritual]] advancement for women was ahead of the times and, therefore, drew many objections from men, [[including]] [[Bhikkhus]]. He was probably well {{Wiki|aware}} of the [[controversy]] that would be [[caused]] by the harassment of his {{Wiki|female}} [[disciples]]." | + | |
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+ | In Young [[Chung]] noticed that {{Wiki|society}} as recorded in the [[Vinaya]] always criticized the [[bhikkhunis]] more harshly using "shaven headed strumpets or {{Wiki|whores}}", whereas the [[Bhikkhus]] were simply called "shaven headed". | ||
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+ | This harsher treatment (which also included rape and assault) of [[bhikkhunis]] by {{Wiki|society}} required [[greater]] [[protection]]. | ||
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+ | Within these {{Wiki|social}} [[conditions]], [[Gautama Buddha]] opened up new horizons for women by founding the [[bhikkhuni]] [[Sangha]]. | ||
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+ | This {{Wiki|social}} and [[spiritual]] advancement for women was ahead of the times and, therefore, drew many objections from men, [[including]] [[Bhikkhus]]. He was probably well {{Wiki|aware}} of the [[controversy]] that would be [[caused]] by the harassment of his {{Wiki|female}} [[disciples]]." | ||
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[[File:Venerabletzuchuang-cropped.JPG|thumb|right|250px|A high ranking [[bhikkhuni]] in the [[Chinese Buddhism|Chinese Buddhist tradition]],during an [[alms]] round.]] | [[File:Venerabletzuchuang-cropped.JPG|thumb|right|250px|A high ranking [[bhikkhuni]] in the [[Chinese Buddhism|Chinese Buddhist tradition]],during an [[alms]] round.]] | ||
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− | According to some {{Wiki|modern}} [[Buddhist]] apologists, most of the {{Wiki|rules}} ([[including]] the more controversial | + | 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 {{Wiki|society}}. |
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+ | [[Bhikkhunis]] eventually resided in more fixed residences near populated areas than the [[Bhikkhus]]. | ||
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+ | According to some {{Wiki|modern}} [[Buddhist]] apologists, most of the {{Wiki|rules}} ([[including]] the more controversial [[8 Garudhammas]]) of the [[Bhikkhuni]] [[Vinaya]] are more for the [[protection]] of the [[bhikkhunis]] by association with the more {{Wiki|senior}} [[Sangha]] of the {{Wiki|male}} [[Bhikkhus]] and thus the homage for [[protection]] and [[teaching]] the newer [[Bhikkhuni]] [[Sangha]] and not "{{Wiki|sexual}} {{Wiki|discrimination}}". | ||
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+ | Dr. [[Wikipedia:Bhikkhuni Dhammananda|Chatsumarn Kabilsingh]] writes, "[[Nuns]] at the [[time]] of the [[Buddha]] had {{Wiki|equal}} rights and an {{Wiki|equal}} share in everything. | ||
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+ | In one case, eight [[robes]] were [[offered]] to both [[sanghas]] at a place where there was only one [[nun]] and four [[monks]]. | ||
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+ | 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. | ||
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+ | 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. | ||
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+ | They are subordinate in the [[sense]] of {{Wiki|being}} younger sisters and elder brothers, not in the [[sense]] of {{Wiki|being}} [[masters]] and slaves." | ||
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+ | The [[Vinaya]] does not allow for any [[Power]]-based relationship between the [[monks]] and [[nuns]]. | ||
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+ | === The [[Eight Precepts]] === | ||
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− | + | [[Eight Rules for nuns]] in [[Buddhism]] is also known as the [[Eight Garudhammas]]: | |
− | Eight Rules for | ||
: 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. | : 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 {{Wiki|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]]. | + | :* clarification: The [[Vinaya]] recounts the story of six [[monks]] who lifted up their [[robes]] to show their thighs to the [[nuns]]. |
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+ | When the [[Buddha]] learned about this, he made an exception to that {{Wiki|rule}} and told the [[nuns]] not to pay [[respect]] to these [[monks]]. | ||
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+ | A [[nun]], then, does not have to [[bow]] to every [[Monk]], but only to a [[Monk]] who is [[worthy]] of [[respect]]. | ||
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+ | :* [[Pajapati]]'s later request: "I would ask one thing of the [[Blessed One]], [[Ananda]]. | ||
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+ | 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." | ||
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: 2) A [[nun]] must not spend the rains in a residence where there are no [[monks]]. | : 2) A [[nun]] must not spend the rains in a residence where there are no [[monks]]. | ||
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: 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]] . | : 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]] . | ||
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: 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. | : 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. | ||
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:* amended: However, {{Wiki|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. | :* amended: However, {{Wiki|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. | ||
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: 5) A [[nun]], offending against an important {{Wiki|rule}}, must undergo [[manatta]] [[discipline]] for half a month before both orders. | : 5) A [[nun]], offending against an important {{Wiki|rule}}, must undergo [[manatta]] [[discipline]] for half a month before both orders. | ||
− | :* another translation: "(5) A [[bhikkhuni]] who has broken any of the [[vows | + | :* another translation: " |
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+ | (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]]) | ||
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: 6) When, as a probationer, she has trained in the six {{Wiki|rules}} [[cha dhamma]] for two years, she should seek higher [[ordination]] from both orders. | : 6) When, as a probationer, she has trained in the six {{Wiki|rules}} [[cha dhamma]] for two years, she should seek higher [[ordination]] from both orders. | ||
− | :* note {{Wiki|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 {{Wiki|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 {{Wiki|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, {{Wiki|sexual}} harassment and other [[forms]] of assault that were stated above. " | + | |
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+ | :* note {{Wiki|contradiction}}: One of the [[gurudhamma]] mentions [[sikkhamanas]], probationary [[nuns]] who train for two years in preparation to become [[bhikkhunis]]. | ||
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+ | It says that after a probationary [[nun]] has trained with a [[bhikkhuni]] for two years, that [[bhikkhuni]] [[preceptor]] has the {{Wiki|responsibility}} to fully ordain her. | ||
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+ | However, when the [[Buddha]] [[ordained]] [[Mahapajapati]], there were no probationary [[nuns]]. | ||
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+ | He [[ordained]] her directly as a [[bhikkhuni]]. | ||
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+ | So how do we explain that within the eight important {{Wiki|rules}}, one of them states that before becoming a [[bhikkhuni]], a woman must be a probationary [[nun]]? | ||
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+ | Edit: That's easy, in [[order]] for there to be seniority verses probationary, one must first have seniority. | ||
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+ | 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, {{Wiki|sexual}} harassment and other [[forms]] of assault that were stated above. " | ||
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: 7) A [[Monk]] must not be abused or reviled in any way by a [[nun]]. | : 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. | + | |
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+ | : 8) From today, admonition of [[monks]] by [[nuns]] is forbidden. [[Book]] of the [[Discipline]], V.354-55 | ||
:* note [[Buddhist]] lay-women can: This is in contrast to the {{Wiki|rules}} for [[Buddhist]] lay-women who can single-handedly accuse a bad [[Monk]]: | :* note [[Buddhist]] lay-women can: This is in contrast to the {{Wiki|rules}} for [[Buddhist]] lay-women who can single-handedly accuse a bad [[Monk]]: | ||
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<poem> | <poem> | ||
"[[Equality]] of [[Bhikṣunī]] and [[bhikṣu]], men and women, can be inferred in | "[[Equality]] of [[Bhikṣunī]] and [[bhikṣu]], men and women, can be inferred in | ||
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[[Bhikṣunī]] [[Sanghas]]." | [[Bhikṣunī]] [[Sanghas]]." | ||
</poem> | </poem> | ||
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[[File:Chinese Bhiksuni Taiwan Vesak Festival.jpeg|thumb|right|250px|Full bhikkhunī ordination is common in the Dharmaguptaka line. [[Vesak]] {{Wiki|festival}}, {{Wiki|Taiwan}}]] | [[File:Chinese Bhiksuni Taiwan Vesak Festival.jpeg|thumb|right|250px|Full bhikkhunī ordination is common in the Dharmaguptaka line. [[Vesak]] {{Wiki|festival}}, {{Wiki|Taiwan}}]] | ||
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[[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: | [[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: | ||
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<poem> | <poem> | ||
There seems to be little [[doubt]] about his [[anxiety]] and his | There seems to be little [[doubt]] about his [[anxiety]] and his | ||
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members of his [[Order]]. [Vin.IV.51]. | members of his [[Order]]. [Vin.IV.51]. | ||
</poem> | </poem> | ||
− | : 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 {{Wiki|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 {{Wiki|sexual}} {{Wiki|misconduct}} with a [[nun]]; eighth, he must have been a fully [[ordained]] [[Buddhist monk]] for at least 20 years (AN 8.52). | + | |
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+ | : These eight qualities were: the [[teacher]] of [[nuns]] must be [[virtuous]]; second, have comprehensive [[knowledge]] of the [[Dhamma]]; | ||
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+ | third he must be well acquainted with the [[Vinaya]], especially the {{Wiki|rules}} for [[nuns]]; | ||
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+ | fourth, he must be a good speaker with a [[pleasant]] and fluent delivery, faultless in pronunciation, and intelligibly convey the meaning; | ||
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+ | fifth, he should be able to teach [[Dhamma]] to the [[nuns]] in an elevating, stimulating, and encouraging way; | ||
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+ | 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; | ||
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+ | seventh, he must never have committed {{Wiki|sexual}} {{Wiki|misconduct}} with a [[nun]]; eighth, he must have been a fully [[ordained]] [[Buddhist monk]] for at least 20 years (AN 8.52). | ||
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Some [[scholars]] argue that these 8 {{Wiki|rules}} were added later since: | Some [[scholars]] argue that these 8 {{Wiki|rules}} were added later since: | ||
− | : 1) there is a discrepancy between the [[Pali | + | |
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+ | : 1) there is a discrepancy between the [[Pali bhikkhuni Vinaya]] | ||
: 2) the fact that these same {{Wiki|rules}} are treated only as a minor offense (requiring only {{Wiki|confession}} as expiation) in the [[bhikkhuni]] [[Payantika]] [[Dharmas]]. | : 2) the fact that these same {{Wiki|rules}} are treated only as a minor offense (requiring only {{Wiki|confession}} as expiation) in the [[bhikkhuni]] [[Payantika]] [[Dharmas]]. | ||
− | In Young [[Chung]] clarifies, "Hae-ju Chun, a [[Bhikṣunī]] and assistant {{Wiki|professor}} at Tongguk | + | |
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+ | In Young [[Chung]] clarifies, "Hae-ju Chun, a [[Bhikṣunī]] and assistant {{Wiki|professor}} at [[Tongguk University]] in {{Wiki|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 {{Wiki|rules}} found there. | ||
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+ | We may compare the differences in the {{Wiki|punishment}} for any offense of the [[Eight Rules]] with that for an offense of the [[pāyantika dharmas]]. | ||
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+ | Violation of any of the [[Eight Rules]] means that women cannot be [[ordained]]. | ||
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+ | The [[Eight Rules]] must be observed throughout the [[Bhikṣunīs]] [[lives]]. | ||
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+ | However, the [[pāyantika dharmas]] (#175, 145, 124 or 126, 141, 143, 142) require only {{Wiki|confession}}, as there offenses of [[bhikunis]] are considered to be violations of minor {{Wiki|rules}}. | ||
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+ | Based on the differences in the {{Wiki|gravity}} of offenses between the [[Eight Rules]] and the [[pāyantika dharmas]], she also asserts the {{Wiki|probability}} that the [[Eight Rules]] might have been added later. | ||
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+ | The first of the Eight Rules does not appear in the [[Pāli]] [[Bhikṣunī Vinaya]]. | ||
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Most of these {{Wiki|rules}} are also found in the [[Bhikkhuni Payantika Dharmas]] as minor {{Wiki|rules}} since they only require {{Wiki|confession}}: | Most of these {{Wiki|rules}} are also found in the [[Bhikkhuni Payantika Dharmas]] as minor {{Wiki|rules}} since they only require {{Wiki|confession}}: | ||
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: [[Theriya]] [[tradition]], which at some stage, seems to have accommodated the [[idea]] that the [[Buddha]] conceded the abrogation of the minor {{Wiki|rules}} [D.II.14 & VIn.II.287]. | : [[Theriya]] [[tradition]], which at some stage, seems to have accommodated the [[idea]] that the [[Buddha]] conceded the abrogation of the minor {{Wiki|rules}} [D.II.14 & VIn.II.287]. | ||
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− | : the [[Theriya]] [[tradition]] attempts to make out that in the [[organization]] of the [[SASANA]] {{Wiki|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?’ | + | Other {{Wiki|scholars}} argue that questioning {{Wiki|canonical}} sources is a slippery slope. |
+ | |||
+ | [[Buddha]]'s main [[concern]] was about the [[rest]] of {{Wiki|society}}, which was the main supporter of [[The Sangha]], and how they would [[view]] the [[ordination]] of women—something quite {{Wiki|revolutionary}} at the [[time]]. | ||
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+ | 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 {{Wiki|social}} factors were foremost in his [[mind]] when making these {{Wiki|rules}}: | ||
+ | |||
+ | : the [[Theriya]] [[tradition]] attempts to make out that in the [[organization]] of the [[SASANA]] {{Wiki|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]. | ::[Vin.II.258]. | ||
+ | |||
This agrees with the fact that rival sects such as the {{Wiki|Jains}} also had the first {{Wiki|rule}} according to the {{Wiki|Svetambara}} {{Wiki|rules}}. | This agrees with the fact that rival sects such as the {{Wiki|Jains}} also had the first {{Wiki|rule}} according to the {{Wiki|Svetambara}} {{Wiki|rules}}. | ||
Line 101: | Line 262: | ||
Ian Astley argues that under the [[conditions]] of {{Wiki|society}} where there is such great {{Wiki|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: | Ian Astley argues that under the [[conditions]] of {{Wiki|society}} where there is such great {{Wiki|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 {{Wiki|present}} [[Indian]] {{Wiki|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 {{Wiki|being}} formally associated with the [[monks]], the [[nuns]] were able to enjoy the benefits of leaving the [[household life]] without incurring immediate {{Wiki|harm}}. Whilst it is one thing to abhor, as any civilized [[person]] must do, the attitudes and {{Wiki|behavior}} towards women which underlie the necessity for such [[protection]], it is surely misplaced to criticize the [[Buddha]] and his {{Wiki|community}} for adopting this particular policy. | + | : In those days (and this still applies to much of {{Wiki|present}} [[Indian]] {{Wiki|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 {{Wiki|being}} formally associated with the [[monks]], the [[nuns]] were able to enjoy the benefits of leaving the [[household life]] without incurring immediate {{Wiki|harm}}. | ||
+ | |||
+ | Whilst it is one thing to abhor, as any civilized [[person]] must do, the attitudes and {{Wiki|behavior}} towards women which underlie the necessity for such [[protection]], it is surely misplaced to criticize the [[Buddha]] and his {{Wiki|community}} for adopting this particular policy. | ||
The so called Eight {{Wiki|rules}} of [[respect]] (which are [[vows]]) are still in force, they are part of the process of full [[ordination]]. | The so called Eight {{Wiki|rules}} of [[respect]] (which are [[vows]]) are still in force, they are part of the process of full [[ordination]]. | ||
− | |||
− | The progression to [[ordination]] as a [[Bhikkhuni]] is taken in four steps. A lay [[person]] may take the five [[upāsikā]] ([[Pali]] and [[Sanskrit]]; {{Wiki|masculine}}: ''[[Upāsaka]]''; [[Tibetan]] ''[[dge snyan]] | + | |
+ | == [[Becoming a Bhikkhuni]] == | ||
+ | |||
+ | |||
+ | |||
+ | The progression to [[ordination]] as a [[Bhikkhuni]] is taken in four steps. | ||
+ | |||
+ | |||
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+ | A lay [[person]] may take the five [[upāsikā]] ([[Pali]] and [[Sanskrit]]; {{Wiki|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]]; {{Wiki|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]]." | ||
+ | |||
+ | |||
[[File:Laughing nuns.jpg|thumb|250px|]] | [[File:Laughing nuns.jpg|thumb|250px|]] | ||
− | 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" | + | 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". |
− | ===The | + | So she cannot be a [[Buddhist nun]] again. |
− | In [[Buddhist Order]] of Interbeing established in 1964, there are fourteen [[precepts]] 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]]. | + | |
+ | |||
+ | |||
+ | |||
+ | ===The [[Fourteen Precepts of Thich Nhat Hanh]]=== | ||
+ | |||
+ | |||
+ | |||
+ | In [[Buddhist Order]] of Interbeing established in 1964, there are fourteen [[precepts]] 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 an interview, a [[Vietnamese]] [[nun]] named [[Chan]] [[Khong]] described Nhat Hanh's approach: | ||
− | :In [[Plum Village]], the Eight Observations of | + | :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]]. | ||
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+ | |||
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+ | ==[[Bhikkhunis in Theravada]]== | ||
+ | |||
+ | |||
+ | The [[traditional]] [[appearance]] of [[Theravadan bhikkhunis]] is nearly [[identical]] to that of {{Wiki|male}} [[monks]], [[including]] a shaved {{Wiki|head}}, shaved [[eyebrows]] and [[saffron]] [[robes]]. | ||
+ | |||
+ | In some countries, [[nuns]] wear dark chocolate [[robes]] or sometimes the same {{Wiki|colour}} as [[monks]]. | ||
+ | |||
+ | White or pink [[robes]] are worn by [[Theravadan nuns]] who are not fully [[ordained]]. | ||
+ | |||
+ | |||
+ | |||
+ | These [[nuns]] are known as [[Dasa sil mata]] in [[Sri Lanka]], [[silashin]] in {{Wiki|Myanmar}} ([[Burma]]), [[Mae ji]] in [[Thailand]] and {{Wiki|Laos}} and [[siladharas]] (which originated at [[Amaravati]] [[Monastery]], in the {{Wiki|United Kingdom}}). | ||
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+ | |||
+ | |||
+ | 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 {{Wiki|ordination}}. | ||
+ | |||
+ | For this [[reason]], the [[leadership]] of the [[Theravada]] [[Bhikkhu]] [[Sangha]] in [[Burma]] and [[Thailand]] deem [[fully ordained bhikkhunis]] as "untrue." | ||
− | + | Based on the spread of the [[bhikkhuni]] [[lineage]] to countries like [[China]], {{Wiki|Taiwan}}, [[Korea]], [[Vietnam]], [[Japan]] and [[Sri Lanka]], other [[scholars]] support [[ordination]] of [[Theravadan]] [[bhikkhunis]]. | |
− | |||
− | + | Dr. [[Wikipedia:Bhikkhuni Dhammananda|Chatsumarn Kabilsingh]], now known as [[Dhammananda]] [[Bhikkhuni]], is a [[Thai]] {{Wiki|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. | |
+ | |||
+ | She is considered a pioneer by many in [[Thailand]]. | ||
+ | |||
+ | The first [[Theravadan]] [[bhikkhuni]] [[ordination]] in [[Australia]] was held in {{Wiki|Perth}}, October 22, 2009, at [[Bodhinyana Monastery]]. | ||
+ | |||
+ | Four [[nuns]] from [[Dhammasara]] [[Nun]]'s [[Monastery]], [[Venerable]] [[Ajahn]] [[Vayama]] (no longer there), and [[Venerables]] [[Nirodha]], [[Seri]] and [[Hasapanna]], were [[ordained]] as [[bhikkhunis]] by a [[Bhikkhuni]] [[Sangha]] and confirmed by a [[Bhikkhu]] [[Sangha]], in full accordance with the [[Pali]] [[Vinaya]]. | ||
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==={{Wiki|Indochina}}=== | ==={{Wiki|Indochina}}=== | ||
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− | 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." | + | |
+ | In {{Wiki|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]]t do not follow exactly the same {{Wiki|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]] . | ||
+ | |||
+ | |||
+ | |||
+ | ==Re-establishing [[Bhikkhuni Ordination]]== | ||
+ | |||
+ | |||
+ | 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]], in [[Hamburg]], {{Wiki|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 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]], {{Wiki|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." | ||
+ | |||
+ | |||
To help establish the [[Bhikshuni]] [[Sangha]] ({{Wiki|community}} of fully [[ordained]] [[nuns]]) where it does not currently [[exist]] has also been declared one of the objectives of [[Sakyadhita]], as expressed at its founding meeting in 1987 in [[Bodhgaya]], [[India]]. | To help establish the [[Bhikshuni]] [[Sangha]] ({{Wiki|community}} of fully [[ordained]] [[nuns]]) where it does not currently [[exist]] has also been declared one of the objectives of [[Sakyadhita]], 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 | + | 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]]." | ||
+ | |||
+ | |||
+ | |||
+ | 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]]." | |
+ | |||
+ | However, they are to be found in the actual [[ordination]] process for [[Bhikkhunis]]. | ||
+ | |||
+ | |||
+ | |||
+ | The text is not allowed to be studied before [[ordination]]. | ||
+ | |||
+ | "The [[traditional]] {{Wiki|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]] {{Wiki|custom}} is that one is only allowed to study the [[Bhikshu]] or [[Bhikshuni vows]] after having taken them. | ||
+ | |||
+ | |||
+ | Ven. [[Tenzin Palmo]] is quoted with saying: "To raise the {{Wiki|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 {{Wiki|status}}. | ||
+ | |||
+ | These eight, after all, were formulated for the sole {{Wiki|purpose}} of avoiding censure by the lay {{Wiki|society}}. | ||
+ | |||
+ | In the {{Wiki|modern}} [[world]], disallowing the re-establishment of the [[Mulasarvastivada]] [[Bhikshuni ordination]] and honoring these eight [[risk]] that very censure." | ||
− | |||
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]]. | 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]]. | ||
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+ | |||
== [[Discriminating]] against [[nuns]] == | == [[Discriminating]] against [[nuns]] == | ||
+ | |||
+ | |||
In March 1993, in [[Dharmasala]], seat of the [[Dalai Lama]] in exile, it has been said on this topic by two [[Buddhist]] [[monks]]: | 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 gave his [[views]]: "When I translated the texts concerning the [[ordination]] {{Wiki|ceremony}} I got such a [[shock]]. It said that even the most {{Wiki|senior}} [[nun]] had to sit behind the most [[novice]] [[Monk]] because, although her [[ordination]] was {{Wiki|superior}}, the basis of that [[ordination]], her [[body]], was {{Wiki|inferior}}. I [[thought]], "There it is." I'd heard about this [[belief]] but I'd never found {{Wiki|evidence}} of it. I had to recite this text at the {{Wiki|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.' It is still unknown to which text he was referring. | + | "[[American]] [[Tibetan Buddhist]] [[Monk]] [[Thubten Pende]] gave his [[views]]: "When I translated the texts concerning the [[ordination]] {{Wiki|ceremony}} I got such a [[shock]]. |
+ | |||
+ | It said that even the most {{Wiki|senior}} [[nun]] had to sit behind the most [[novice]] [[Monk]] because, although her [[ordination]] was {{Wiki|superior}}, the basis of that [[ordination]], her [[body]], was {{Wiki|inferior}}. | ||
+ | |||
+ | I [[thought]], "There it is." I'd heard about this [[belief]] but I'd never found {{Wiki|evidence}} of it. I had to recite this text at the {{Wiki|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.' | ||
+ | |||
+ | It is still unknown to which text he was referring. | ||
+ | |||
+ | |||
+ | The {{Wiki|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 {{Wiki|spear}} in your [[heart]],' he said." . | |
== [[Family]] == | == [[Family]] == |
Latest revision as of 13:33, 12 November 2020
Click here to see other articles relating to word Bhikkhuni
BHIKSUNI / BHIKKHUNI ; “A full-fledged female member of the Sangha. A female mendicant. A Buddhist nun who has entered into the order of the Buddha and observes the precepts for nuns. The Buddha’s aunt, Mahaprajapati, was the first woman permitted to join the order, in compliance with the request of Ananda.”
Dait: 18
A Bhiksuni’s life is governed by 348 or 364 precepts depending on the school.
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. bhikshuni (bhikkhuni):
Female follower of the Buddha (nun) who has left “home” and keeps the full 348 vows.
The number of vows can vary for different schools for both nuns and monks.
The three essential practices for the bhikshu and bhikshuni sanghas are “posadha,” “varsa,” and “pravarana.”
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.
History
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.
There is no equivalent, in other traditions, of the Therigatha or Apadanas which record the high levels of spiritual attainment by women.
In a similar vein, major canonical Mahayana sutras such as the Lotus Sutra, chapter 12, records 6000 bhikkhuni Arahants as receiving predictions of Bodhisatvahood and future Buddhahood by Sakyamuni Buddha.
In Buddhism, women can openly aspire to and practice for the highest level of spiritual attainment.
The First Ordination
- See also:The Eight Garudhammas
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.
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).
Modern scholars have shown that this story abounds in textual problems, and cannot possibly be a factual account.
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.
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."
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."
The Vinaya does not allow for any Power-based relationship between the monks and nuns.
The Eight Precepts
Eight Rules for nuns in Buddhism is also known as the Eight Garudhammas:
- 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.
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.
- 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."
- 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 .
- 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.
- 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.
- 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. "
- 8) From today, admonition of monks by nuns is forbidden. Book of the Discipline, V.354-55
"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."
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].
- 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).
Some scholars 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.
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].
Other scholars 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.
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.
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
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".
So she cannot be a Buddhist nun again.
The Fourteen Precepts of Thich Nhat Hanh
In Buddhist Order of Interbeing established in 1964, there are fourteen precepts 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.
Bhikkhunis in Theravada
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 sil mata in Sri Lanka, silashin in Myanmar (Burma), Mae ji in Thailand and Laos and siladharas (which originated at Amaravati Monastery, in the United Kingdom).
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."
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.
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.
She is considered a pioneer by many in Thailand.
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 (no longer there), and Venerables Nirodha, Seri and Hasapanna, were ordained as bhikkhunis by a Bhikkhuni Sangha and confirmed by a Bhikkhu Sangha, in full accordance with the Pali Vinaya.
Indochina
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 preceptst 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 .
Re-establishing Bhikkhuni Ordination
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, 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 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."
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, 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."
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."
However, they are to be found in the 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.
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."
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
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 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.'
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." .
Family
The former wife of Lord Buddha—Yasodharā, mother of his son Rahula, according to legend also became a nun and an Arahant