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, andTaiwan.
According to Buddhist scriptures, the order of bhikkhunis was first created by the Buddha at the specific request of his foster-motherMahapajapati 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.
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.[1][2]
There is no equivalent, in other traditions, of the Therigatha or Apadanas which record the high levels of spiritual attainment by women.[3]
In a similar vein, major canonical Mahayana sutras such as the Lotus Sutra, chapter 12,[4] records 6000 bhikkhuni Arahants as receiving predictions of Bodhisatvahood and future Buddhahood by Sakyamuni Buddha.[4]
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." [13]
In a similar vein, major canonical Mahayana sutras such as the Lotus Sutra, chapter 12,[4] records 6000 bhikkhuni Arahants as receiving predictions of Bodhisatvahood and future Buddhahood by Sakyamuni Buddha.[4]
In Buddhism, women can openly aspire to and practice for the highest level of spiritual attainment.
The opinion has been expressed, that 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.[5]
The First Ordination
Main article: 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.[6] 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 opinion has been expressed, that 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.[5]
The First Ordination
Main article: 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.[6] 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).[7]
Modern scholars[who?] have shown that this story abounds in textual problems, and cannot possibly be a factual account.[8]
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.[9]
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.
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.[9]
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".
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."[10]
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.
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".
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."[11]
The Vinaya does not allow for any power-based relationship between the monks and nuns.
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 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.[12]
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." [13]
2) A nun must not spend the rains in a residence where there are no monks.[14]
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 ].[15]
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.[16]
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.[17]
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.[17]
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)
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. "[11]
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. [ Book of the Discipline, V.354-55 ] [17]
note Buddhist lay-women can: This is in contrast to the rules for Buddhist lay-women who can single-handedly accuse a bad monk:"Equality of Bhikṣunī and bhikṣu, men and women, can be inferred inseveral of the rules groupings.
note Buddhist lay-women can: This is in contrast to the rules for Buddhist lay-women who can single-handedly accuse a bad monk:"Equality of Bhikṣunī and bhikṣu, men and women, can be inferred inseveral 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."[10]
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].[17]
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].[17]
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).[18]
Some scholars argue that these 8 rules were added later since:
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.
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.[10]
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].[17]
Other scholars argue that questioning canonical sources is a slippery slope.
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].[17]
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.[19]
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.
[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.[19]
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.[10]
The so-called Eight rules of respect (which are vows) are still in force, they are part of the process of full ordination.
The so-called Eight rules of respect (which are vows) are still in force, they are part of the process of full ordination.
Link: http://en.wikipedia.org/wiki/Bhikkhuni
Dear all,
My view on any rules or Disciplines or Vinaya, is one and the same: Prudency and for the benefit of all, without discrimination or prejudice.
If you have been with me all the way from start of the journey into Avatamsaka Sutra, you will also have picked up that Buddha is for all and not for a selected Few, agree?
If you have been with me all the way from start of the journey into Avatamsaka Sutra, you will also have picked up that Buddha is for all and not for a selected Few, agree?
All rules; Vinaya; serve the purpose of deterrents, in Life's Journey, to guide One to keep within the Right Path only.
As to penalties? Hahaha!
[The Vinaya does not allow for any power-based relationship between the monks and nuns.]
[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."
A nun, then, does not have to bow to every monk, but only to a monk who is worthy of respect.]
I think the above statements are enough.
I read that there are attempts to have the 8 Vows of Respect, strike off.
Is there need to do so?
Is there need to make a big fuss?
Hahaha!
If a Bhikkhu do not behave in a manner worthy of respect, not only Bhikkunis, but even lay people too, need not show him any.
Bhikkhu that do not cultivate well and care for all sentient beings are not True Bhikkhu and no one owe him anything, what more, Respect!
Please always bear in mind of the 5 Wisdoms of all Buddhas and also most important in this case, the Wisdom of Equality!
O! do remember also that when One cultivated to Sambhogakaya stage into the Form Realm, there is no more sexual differentiation of Male or Female too.
By the way, reading from the Avatamsaka Sutra, can you pick up the 3 Kayas of a Buddha?
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