Esala Poya falls tomorrow:

Establishment of Bhikkhuni Order

by Panchamee HEWAVISSENTI

During Emperor Asoka's reign in the 3rd century B.C., he sent missionaries in nine different routes. One of the successful missionaries was his son, Arhath Mahinda sent to Sri Lanka which caused drastic changes in the lifestyle of people after they embraced Buddhism. When King Devanampiyatissa's sister-in-law, Princess Anula asked for ordination, Arhath Mahinda suggested to King Tissa to send an envoy to India to request and establish the Bhikkhuni Order in Sri Lanka. That auspicious Esala Poya falls tomorrow which signifies the arrival of Ven. Sanghamitta Therani.

Sri Lanka is the first country to have set up a Bhikkhuni Order, a `gift' from India the birthplace of Buddhism. This occurred in the 3rd century B.C. Though the lineage was lost however in 1017, A.D., it has been successfully revived in 1998.

Ordination is a unique concept in Buddhism. It is an initiation to a new way of life, free from burden and responsibility of lay life. Unfortunately, it was not easy for women to be ordained. Even today, in some countries, living as a fully ordained woman - a Bhikkhuni is not possible due to lack of support for women or else as in certain countries ordaining of women is prohibited.

The Sunday Observer interviewed Ven. Wangiyakumbure Vijitha Thera on the `Ordination of women' and the current situation of `Bhikkhuni's in the world.

Excerpts:

Q: It is apparent that the `Bhikkhuni Sasana' in Sri Lanka has declined Some believe that only `Dasasil Menivaru' (who adhere to the ten precepts) exist in Sri Lanka and `Bhikkhunis' are rarely seen?

A: I agree that there was a decline in `Bhikkhuni Sasana' in Sri Lanka some time ago. There were many reasons for that, yet cannot give one particular reason.

During the time of the absence of `Bhikkhuni Sasana' in Sri Lanka, the responsibility of `Bhikkhunis' were shouldered by the group called `Dasasil Menivaru'. So, because of that, people still refer to today's `Bhikkhunis' as `Dasasil menivaru'. You cannot totally deny that `Dasasil Menivaru' still exist in this country.

Another reason to believe that the `Bhikkhuni Sasana' in Sri Lanka has declined is that there are only a handful of temples for `Bhikkhunis'.

Most importantly Sri Lanka has been able to preserve the fourfold assembly: the Bhikkhus, Bhikkhunis, Upasakas and Upasikas.

The Buddha has delivered in `Suttas' that Buddhism will decline when the fourfold Buddhists do not respect the Buddha, the Dhamma and the Sangha. The Buddha has also mentioned that Buddhism would not receive the due acceptance when the fourfold assembly ceases to exist. Therefore the existence of `Bhikkhunis' as a part of the fourfold assembly is vital.

In order to preserve the fourfold path in Sri Lanka the first batch of `Bhikkhunis' became the seed for further ordination in Dambulla under the patronage of Ven. Inamaluve Sri Sumangala Mahanayaka Thera. Since 1998, the Mahanayaka Thera has regularly organised ordinations for women. At present apart from a considerable number of `Dasasil Menivaru' there are more than 500 Bhikkhunis in Sri Lanka.

Q: Due to foreign invasions, a mass massacre of Bhikkhus and Bhikkhunis took place in Sri Lanka. Sri Lanka was after that devoid of monastics except for one male novice. How were the attempts made through the centuries to review the order of `Bhikkhuni'?

A: I believe that invasions had always caused a great destruction in the country in every way. Mainly the economy, politics, society and religion were highly affected. There were periods that the lineage of `Bhikkhunis' were totally lost due to south Indian invasions.

Later, during the period of the Kandyan Kingdom, a Catholic woman made the first move to establish the lost Order of `Bhikkhunis'. She especially went to Burma to receive Ordination and after her arrival, the Ordination of women as `Dasasil Menivaru' took place in Sri Lanka, after a period of interegnum for monastics in Sri Lanka.

Yet a rule was laid down that only a woman above 50 years of age could be ordained. That rule was later removed and women despite their age were able to be ordained.

That is to say that the revival of the Order of Bhikkhunis came about in 1998 when the `Dasasil menivaru' were again ordained as `Bhikkhunis'. The `Bhikkhunis' that emerged after 1998 have gone through various developments.

Q: Are there special institutions in Sri Lanka to train a woman on the life of a `Bhikkhuni' before she receives ordination?

A: Yes, facilities are available for women who wish to enter the Order of Bhikkhuni, at `Bhikkhuni Training Centres'. Those women are trained for 2 to 3 years at the centres.

This training is vital so that a woman is aware of her new life after ordination and can well be adapt to monastic life. Apart from that women are also trained at temples of Bhikkhunis. A `Bhikkhuni Training Centre' is conducted at Rangiri Dambulu Maha Vihara at present.

Q: Are there special temples dedicated only for `Bhikkhunis' in Sri Lanka?

A: During ancient times when kings were ruling the country, there was a special monastery called `Mehenavara' for Bhikkhunis. Along with the obsolescence of `Bhikkhuni Sasana', `Mehenavara' too ceased to exist.

After the renaissance of `Dasasil Menivaru', monasteries, were built for them, separate from Bhikkhus. With the entering of many women into the `Order of Bhikkhuni', a huge need for educational institutions and monastics arose.

Thus monasteries were built with security for `Bhikkhunis' and Bhikkhus. The educational institutions for the purpose of the latter are known as `Piriven'. Though there are educational institutions for `Bhikkhunis' those are not registered as `Piriven' because it is not mentioned in the `Act of Piriven'.

The Government's attempts to uplift the education of Bhikkhunis is highly appreciated.

Q: Are`Bhikkhunis' allowed to meditate in forests and lairs as Bhikkhus do? Did `Bhikkhunis' meditate in forests during the `Buddha's time?

A: Prince Siddhartha after the great renunciation, entered into wilderness to attain Enlightenment.

The Bodhi Satta though meditated and tested various practices in the wilderness, He neither stayed too close to the people nor went too far from people.The Buddha had carefully considered the safety of `Bhikkhunis'. That is explicitly mentioned in `Ashtta Garu Dhamma'.

The Buddha had allowed `Bhikkhunis' to meditate not in forests, but close to places where `Bhikkhus' stayed.

Q: It is hardly seen in society that a `Bhikkhuni' is invited for ordinary alms-giving, and going on `pindapatha'?

A: Since the `Bhikkhus' outnumber `Bhikkhunis' the presence of `Bhikkhunis' is not much felt.In areas where `Bhikkhunis' are abundant, they are invited not only for alms-giving, but also for "Pirith sermons and Dhamma desana as well.

Going for alms round too is not common among `Bhikkhunis'. But that practice has not totally being given up. You can see in certain areas at certain times such as on Vesak and Poson Poya Days and on special religious ceremonies. `Bhikkhunis' go on the alms round.

That practice, though not common at present, was highly encouraged during Buddha's time. For example while the `Bhikkhuni' of 120 years of age returning from an alms round encountered a young Monk.

Noticing that the Monk did not have any food in his bowl, the old `Bhikkhuni' offered her small share of food to the monk. The same sequence of events occurred the following two days. On the third day, the weak and elderly `Bhikkhuni' fainted due to starvation.

A passerby brought the matter to the attention of the Buddha who subsequently formulated a rule, forbidding monks from accepting alms of Bhikkhunis. This example shows that `Bhikkhunis' had gone on alms round during Buddha's time and that the Buddha acted in a way which protected `Bhikkhunis' so that they could devote themselves to the practice of Buddhism.

Q: Though they both belong to the Order of the `Sangha', why does a `Bhikkhuni' worship a `Bhikkhu'?

A: Every Buddhist respects the `Code of disciplines' imposed by the Buddha. The Buddha is also called as `Swakkathao' because He delivered Dhamma with no confusion.

At the time of the first Ordination of a woman, the Buddha emphasised the need of respecting `Ashtta Garu Dhamma' (eight codes of disciplines for Bhikkhunis) of the eight disciplines, the first discipline is to respect a Bhikkhu who just became a `Upasampada Bhikkhu' even by a Bhikkhuni who is much senior to him. `Bhikkhunis' were advised by the Buddha to respect, and worship `Bhikkhus' despite their seniority in the `Buddha Sasana' and to receive necessary admonitions by `Bhikkhus'.

Q: Is it mandatory to ordain a woman by `Bhikkhu'?

A: It is not imperative to ordain a woman by a `Bhikkhu' Ordination of women by `Bhikkhunis' is widely practised. Yet during a `Upasampada' process of a novice `Bhikkhuni', the presence of Bhikkhus is necessary.`Bhikkhus' in Sri Lanka; Siyam, Amarapura and Ramanna Nikayas. The first two sects have been involved in giving ordination to women since 1998.

Q: Why did the Buddha turned down the request of Queen Prajapathi, his step-mother and aunt to join the Order?

A: The Buddha's decision-making ability can be compared to none. Before taking a decision He gave consideration to appropriate time. The Buddha's close family members were His mother, father, aunt Queen Maha Prajapathi Gothami, Prince Nanda, son Rahula and Prince Siddhartha's wife Yasodara. The Buddha's mother Queen Mahamaya had already passed away and Prince Nanda and Rahula had entered the `Buddha sasana'.

If Queen Prajapathi and Princess Yasodara entered the Order of `Bhikkhunis', there would have been no one to look after the aged father - King Suddodhana. That was a timely decision the Buddha made after considering the situation, at the palace.

Yet, the Buddha eventually allowed Queen Prajapathi and followers to enter His Order of mendicants.

Q: Though the Buddha had emphasised equality among humankind, there is a widely accepted fact that `Bhikkhus' are in a higher position than the `Bhikkhunis' and `Bhikkhus' should be respected by `Bhikkhunis'. Did `Bhikkhunis' face discriminations after the Great Demise Maha Parinibbana of the Buddha because at the First Dhamma Council, the senior monks confronted Bhikkhu Ananda, the Buddha's attendant, to acknowledge 5 wrong doings he committed including his role in helping women to be ordained?

A: The equality that the Buddha preached is still preserved even after the Buddha's Great Demise. I can summarise some rules included in `Ashtta Guru Dhamma' laid down by the Buddha for Bhikkhunis as follows.

* A `Bhikkhuni' should respect a `Bhikkhu' despite the seniority of the `Bhikkhuni'.

* `Bhikkhunis' should spend their retreat (vas) period close to a place where `Bhikkhus' stay.

* `Bhikkhunis' should inquire about the `Poya' days after every half a month.

* `Bhikkhunis' are not allowed to advise `Bhikkhus' yet should get their advice.

These rules were imposed merely for the good-will among Bhikkhunis and Bhikkhus; vesting of unnecessary powers on Bhikkhus was not expected.

`Bhikkhunis' are expected to adhere to the monastic code of conduct according to Dhamma Vinaya. In Theravada tradition `Bhikkhunis' observe 311 precepts and Bhikkhus observe 227 of them. `Bhikkhunis' , after studying the monastic code thoroughly, are well versed in words and most importantly in the spirit and intention behind development of the precepts.

If a `Bhikkhuni' does not understand the deeper purpose of these rules, the monastic code could become an obstacle to her. When Ven. Ananda was confronted at the First Dhamma Council for being the pioneer included responsible facts to request from the Buddha to ordain women. They were:

* Queen Prajapathi being the step-mother of the Buddha

* She is a virtuous woman

* Accurate knowledge and piety on Triple Gem

* Repeated request

Senior monks accepted Ven. Ananda's reply at the Dhamma Council. `Bhikkhunis' were however not being maliciously discriminated by `Bhikkhus'.

Q: Are `Bhikkhunis' equal in comprehensibility of the profound doctrine of the Buddha as the `Bhikkhus'?

A: The Buddha proclaimed that everyone can attain Enlightenment despite one's gender. On the other hand modernity eliminates the superiority of men over women.

Historically, based on men's physical strength, they were seen as superior to women. In the contemporary world, however, technological advances can be similarly accessed by both men and women, eliminating any advantages men previously possessed.

Yet, on the path to Enlightenment, both men and women have always being on equal footing in the history as well in the modern society.

Q: What is depicted in `Theri Gathas'?

A: `Theri Gathas explicitly depict the experiences `Bhikkhunis' had during their lay life. The difficulties they faced, the way they were discriminated in their family life as well as the spiritual exhilaration they enjoyed when they got rid of the aridity of lay life are mentioned in `Theri Gathas' without concealing even the extremely disgusted experiences they had undergone during lay life.

Among 74 `Bhikkhunis' who produced `Theri Gathas', Vimala Therani, Soma Therani, Chanda Therani and Vasetti Therani are special.

Q: Could you briefly describe of the International Bhikkhuni community?

A: Bhikkhunis can be seen in many parts of the world. The Bhikkhuni lineage can be traced from India to Sri Lanka and then to China. With the spreading of Buddhism to China, Chinese women demanded ordination.

At the beginning Chinese women were ordained only by monks but after Bhikkhus Fahien invited Sri Lankan Bhikkhunis to China, ordination process of Bhikkhunis was done by Sri Lankan Bhikkhunis.

The first international ordination for women took place in LA, USA in 1988. Hundreds of women in various traditions became `Bhikkhunis'.

There was another international ordination arranged in `Bodh Gaya' in India in 1998. There are approximately 8,000 Bhikkhunis in Korea.In South East Asian countries such as Thailand, Myanmar, Cambodia, Laos and Vietnam reside considerable number of Bhikkhunis.

In western countries, the greatest difficulty the Bhikkhunis face is that they lack support from the immediate family and society being non-Buddhists. Ordained western Bhikkhunis live independently and lack a monastic lifestyle.

Q: What action should be taken to uplift the `Bhikkhuni sasana' in Sri Lanka?

A: Special attention should be paid to the educational and spiritual development of child `Bhikkhus' to guide and advise Bhikkhunis on the Dhamma Vinaya.

Laymen should offer Bhikkhunis the necessary `Sivupasa' and their security should be assured by laymen and Bhikkhus alike.