The Validity of bhikkhunī Ordination by bhikkhus Only, According to the Pāli Vinaya

[dzt]

@anon29387788

Out of respect for the Buddha, please desist from viewing this issue as a “modern” issue. Out of respect for the Buddha, the Compassionate one, view this issue as an issue of Compassion. Out of respect for the Fully Enlightened One, view this issue as one that gives others a greater chance of achieving this Full Enlightenment.

I understand your point, but it is a little bit more complicated than that. Compassion does not mean satisfying every person’s need. Making the barrier to entry lower does mean increasing chances of success.

@anon61506839

You speak of “fitting” as if it was a sin; apparently you are either totally unaware, or choose to turn a blind eye, to the incredible Vinaya fitting that is being continuously done by the great majority of Buddhist monastic communities in the whole world, to make ends meet in what you conceive to be a “modern” context, whereas, to me, it is only the contemporary one!

Fair point, bhante. Could you please describe how exactly this is happening? Are these communities actually changing the (written) Vinaya, or do they just “ignore” certain rules and “add” custom ones?

@anon61506839

You see, those supporting nuns ordination are not “evil” or “prodigal” as you might imagine; they do believe in what they are thinking, feeling and doing, against a lot of trouble on which you are only piling up! I grant you that sometimes they may take offensive positions as well, which is unfortunate too, but aside from this, those who speak of them as followers of some “agenda” that disrespects Buddha, have totally misunderstood and misjudged them.

Actually, bhante, I with my position do not oppose the ordination per se. After all, the pali rule requesting a woman to get permission from both sanghas is questionnable in its genuinity (right?), and there are also nuns lineages which are not broken, even though in different brances of the buddhism. What I was discussing here is that some people say that 8 garudhammas are not needed anymore (even thought they are universal in all schools), and that nuns’ Vinaya is “too hard”.

I also would like to say that here in writing it may seem that I have a hostile position. It is not like this. It just seems that people from different parts of the world tend to have very different ways of thinking, and it may be really hard to understand the other’s point.

[anon61506839]

@dzt

and it may be really hard to understand the other’s point.

Very well then! All the more reason to be careful what one says!

@dzt

Are these communities actually changing the (written) Vinaya, or do they just “ignore” certain rules and “add” custom ones?

No one wants to change any text; but only to change the way we interact with it when there is a reasonable purpose to do so. This is already happening across the board as I said earlier, and you might find out that the resistance to nuns ordination is not so much motivated by Vinaya devotion as much as … well … who knows!! In order for one to speak about Vinaya at present, one needs to learn and study the Vinaya (which is easy by the way), and at the same time travel around and observe various monastic communities - only then can you see how there is no more “Vinaya”, but only “vinayas”! You have no idea how far and wide rules can be stretched, or dropped altogether! There are so many communities which don’t even know how to undertake a formal meeting of Sangha or correctly enforce a Sanghadisesa anymore! These things are forgotten, and not necessarily out of disrespect to Vinaya, but also because decision-making processes and admonishment methods have taken different forms at present, comparing to the past! I hope that answers your question.

@dzt

After all, the pali rule requesting a woman to get permission from both sanghas is questionnable in its genuinity (right?),

No not right! The Vinaya does prescribe a two-stage ordination procedure for women; first in a Sangha of nuns, and then again in a Sangha of monks. The problem is that there came a time when the nuns Sangha disappeared and the line was broken, thus making it impossible for any further ordination of women. This is the argument of those who oppose nuns ordination today. However, in the same Vinaya we find that originally, women used to ordain directly in one stage under a Sangha of monks; and though the Buddha later introduced the two-stage ordination, he never formally or informally revoke the earlier one-stage procedure or annulled its validity, and thus there came to be the reintroduction of a nuns Sangha today. Simple!

In all fairness, the fact that you are arguing about nuns ordination, and a strict mode of Vinaya observance, while you are not even aware of these facts and confused about such basic information, does not speak so highly of you! But be patient with me here, because I have been patient with you! I have taken time to provide the information and to answer your questions and concerns, although you could have found it all by yourself had you really read the posts in this thread, before expressing your “astonishment” at the views of others.

Now what do you know about the Garudhammas?! What do you know about Vinaya, as text and as practice? It is not a very complex matter, not rocket science, but it takes an effort of examination also, and of at least familiarising oneself of what has already been written by others, from both sides, before one can take sides and speak about the matter as confidently as you do! With all due respect, quite honestly I find it demeaning and undignifying that those supporting egalitarian values in Sangha, have to be the object of criticism by someone who is as totally uninformed as you are, even if you mean well!

And we know that the world is unfair! But we still live expecting others, expecting ‘you’, to be fair!

[dzt]

@anon61506839

No not right! The Vinaya does prescribe a two-stage ordination procedure for women; first in a Sangha of nuns, and then again in a Sangha of monks.

I meant this, from Ven. Analayo:
“At the same time, comparative study shows that some of the garudhammas would have one through a change of wording. This holds for the case of the garudhamma on ordination, which in the Pāli version stipulates that a female candidate who has gone through a period of probationary training should receive ordination from both communities, that is, a community of bhikkhus and a community of bhikkhunīs. From a comparative perspective it emerges that the reference to both communities is not found in all versions, as some only refer to a community of bhikkhus.”

[Mat]

I think we underestimate the Buddha when we think he was somehow ‘forced’ to ordain women against his wishes …somehow. When we contemplate the qualities of the Buddha we aren’t talking about an ‘ordinary’ person. He faced down serial killers, ‘devils’ and ‘Gods’. I think he would have refused his step-mother if he felt it would cause inestimable damage to the dispensation.

On the other hand the sutta about Mahapajapati requesting ordination sounds like it is for appeasing male egos. I wondered if this sutta is actually meant to prolong the sasana, rather than what is happening in the sutta itself, but I don’t know for certain.

The general dumbness of ceasing bhikkhuni ordination to stick rigidly to a rule, is sadly found in most places of work, where any change to the routine is heartily challenged …and in places where being a bhikkhu has become a kind of a priest’s job, rather than a training ground for enlightenment.

In any case, women are ordained and bhikkhuni ordination is back. This is water under the bridge. We need to move forward. No sasana will last forever and I’m certain the Buddha would have been aware of this. At least the metteyya Buddha will have no shortage of possible bhikkunis this way.

with metta

[anon61506839]

Yes there is that too. When you read the Vinayapitaka as a whole, you will naturally sense that there is something not quite right about passages and rules that are nuns-specific. The Venerable Analayo has made an effort in showing how these passages differ from the rest of the text, when compared to other Vinaya texts; which in a certain sense reinforces the view that they are to be handled with carefulness and not to be taken for granted, or that they are inauthentic.

But, in truth, what i’m wondering about and that seems more important to me, is why historical revisionism and justification is that much needed to negotiate with rules concerning exclusively the lives of nuns, while they are never needed in the case of even totally abandoning rules concerning the lives of monks? For example, the rules concerning using money are very strict, no one is doubting their authenticity; yet only a tiny minority are following them today, and those [monks] who no longer follow them feel not the slightest need to justify themselves. To me that discrimination matters much more than historical analysis! So my concern regarding Garudhamma is not really that they are inauthentic, but rather that, in certain cultural contexts, they constitute an obstacle for monastic women today, which far exceeds in its seriousness that which will trouble monks if they had to abide by the money rules, and which yet they are free to abandon as they please.

[Sumanatissa]

Vandami Bhante,
Everything you mentioned in the thread completely agree with my learning and practice of Dhamma/Vinaya as taught and trained by my teachers.
When one really tastes Dhamma, such one will be happy with what he experienced directly and when in conformity with Suttas.
Namo Sanghassa.

[anon61506839]

Thank you, Venerable @Sumanatissa,

No one is asking you to change your views, but just to have compassion and not be an obstacle in the path of others! That is all.

For if you find, say … a frog … that through some miracle speaks to you and tells you that it has awakened to the message of Buddha and seeks to practise all the way and attain deliverance; wow! you will feel so moved by this, you will be overcome by saṃvega, you will have tears in your eyes. I am sure you will help this frog at once, without thinking twice, without even taking the time to wonder whether it is male or female! “I will help you in every way I can, O frog!” I’m sure you will speak like this even before it asks for any help! I am sure you will build a safe home for it. I am sure you will be full of viriya and chanda the following morning in your alms round, because this time, and ever after, you will share part of your meal with the frog. I am sure this will inspire you in your own practice. I am sure you will be sad if any harm befalls this frog, and deeply worried if it one day suddenly disappears. I am sure you will be a faithful supporter to this frog. I am sure it will never occur to you to challenge or place obstacles in the path of this wondrous frog! I am sure you will utter a decisive “NO” to someone who tries to dissuade you from helping the frog, and that you will not stop helping it even if all other people in the world hate the frog! I am sure that your conscience will torture you that very day you stop helping the frog and leave it struggle in this dangerous world on its own. And it will be good of you, it will be right of you, son of Buddha, to feel and act in just this way.

How then do we feel and act differently, when the being that awakens to Dhamma and seeks liberation, is a HUMAN BEING ?!?!?! Just like you and me, venerable! How could any one not feel compassion, then?!?! And, moreover, how does compassion comes so readily for a frog but, for a human being, it turns into aversion and cruelty?!?! And of all people on earth, those not feeling compassion, those not caring, those even actively placing obstacles and challenges before women so as not to follow the Buddha’s Path, are themselves, ironically, “sons of Buddha”!! It’s mind boggling to me! It doesn’t make any sense to me! And it is nightmarish to me!!

The guiding principle in all our judgements and actions, whether over Vinaya or anything else whatever it may be, is compassion. And if because of the ignorance and fever that still reigns in our hearts, we sometimes forget this guiding principle, or neglect to apply our hearts to it, then at least we should make amends for it and strive to become more established in compassion. But to become alienated from compassion, and to rationalise indifference and cruelty; that is certainly not the task and duty entrusted to us by Buddha.

Satto saṃsāramāpādi, dukkhamassa mahabbhayan.

The hearts of all beings, are grasped by horror and fear of this realm of perpetual suffering. All beings without exception, including you and me venerable, seek nothing but protection and refuge from this unending hail of suffering, that haunts us even in our sleep! No one, man or woman, would seek to go forth, and stay gone forth, for any other reason, or without true faith in their heart, that Buddha, Dhamma, and Sangha, are just that protection and refuge.

I wonder; what kamma there is which accumulates in the heart of one who actively challenges and prevents the going forth, even of a frog?!

May all beings be forgiven.

[Timothy]

My apologies for being of topic, Venerable @anon61506839, but your example of a frog brought this to mind! https://youtu.be/MsROL4Kf8QY

[anon29387788]

lol…I think that’s a rather nice illustration (no pun intended) of Ven D’s point, which is on point (pun intended!)

[Pasanna]

[anon61506839]

Lo! Behold! It is the Venerable frog!

[daverupa]

Something about frogs must be important…

[Sumanatissa]

Thanks Bhante for your long long writings.
I do not believe in the notion, one can become an obstacle to another in this pure Dhamma path, as it is well declared by the Sammasambudda. One with, respect to Dhamma/vinaya, with zeal, and energy always conquers.

I believe you are not talking about that famous frog in the well😃.

This is what the words of the Thathagata Himself: “mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti” (Atthaka Nipata, Paharada Sutta.)

I sincerely and truely follow what had been taught and declared as proper by Him.

In certain Asian,Buddhist countries, there were times, there were no Bhikkhus, but out of respect to Dhamma/vinaya, they did not try to be too smart so that they could carry out higher ordination. They did it the proper way, as per the teaching, by carrying out it the proper way, with the kind help of proper bhikkhus in some other countries.

Sukhi Hotu

[Vann]

Dear Bhante @Sumanatissa

This is what the words of the Thathagata Himself: “mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti” (Atthaka Nipata, Paharada Sutta.)

I sincerely and truely follow what had been taught and declared as proper by Him.

Bhante, it’s great to know that you really revere Dhamma & Vinaya and practice accordingly. From that I assume you follow the Vinaya to the letter and don’t handle money yourself. But what about the majority of monks nowadays that do handle money? what would you say about it? Has anyone ever mention and try to do something about this?

There’s nothing truer than this:

One with, respect to Dhamma/vinaya, with zeal, and energy always conquers.

You’re right, monks & nuns should follow Dhamma & Vinaya and practice what the teaching is pointing to: peace, compassion, forgiveness, harmony……rather than just follow it by the book, then the pure Dhamma will last for a long time.

Bhante, have you read “The Validity of bhikkhunī Ordination by bhikkhus Only, According to the Pāli Vinaya “by Ven. Analayo?

[Sumanatissa]

With a lot of metta to you!
To your first question, yes I try my best to live according to Vinaya and it helps me to understand Dhamma properly. The day before my ‘pabbajja’ I gave up the last few currencies I had and since then I never accepted or did any transaction involving money or equivalents. If anybody believes, that, by transgressing the Vinaya, one can enjoy ‘samannaphala’ I have only to say, “VERY SORRY”.

About Ven Analayo’s book, yes I did.

Since the parinibbana of the Sammasambudda and initial arahant disciples a lot of things have happened. But I am very very grateful to past Samgha for protecting and handing over the EBT to us, which is my guiding light and The Guide.
Sukhi Hotu!

[Vann]

Dear Bhante, thank you kindly for your reply

The day before my ‘pabbajja’ I gave up the last few currencies I had and since then I never accepted or did any transaction involving money or equivalents.

Sadhu! Sadhu! Sadhu! You are one of the very rare living example and inspiration for many.

Since the parinibbana of the Sammasambudda and initial arahant disciples a lot of things have happened. But I am very very grateful to past Sangha for protecting and handing over the EBT to us, which is my guiding light and The Guide.

There’re certainly a lots of things happened after almost 2600 years, that’s precisely the reason for a thorough study, comparative study, research… to ascertain what truly is the Buddha’s teaching. What do you think Bhante, shouldn’t one keep an open mind in order to be able to comprehend and preserve the correct teaching?

I don’t have much knowledge about Suttas & Vinaya but I always reflect on this statement by a very wise and compassionate Ajahn:

"There is another way of reading the Vinaya to say that the Buddha left an opportunity open for just the bhikkhus to ordain bhikkhunis and revive the bhikkhuni sangha.
Given this possibility in the Vinaya, we can argue that point as scholars, but also out of compassion. You have to follow the rules, but if there is a possible interpretation, which is the kind one, that’s the one we should follow because that’s what the Buddha would have encouraged us to do"

[Sumanatissa]

Theruwan Saranayi,

I respect this Ajahn too, as well as Ven Analayo, who I know personally.

The point I presented earlier was about the establishment of Bhikkhuni order in Sri Lanka. When some royal ladies wanted to enter the order, Arahant Mahinda, with such great compassion, did not do it by himself together with the community of Sangha he had. Instead he got down Arahant Sanghamitta from India. Definitely his knowledge of Vinaya was based exactly upon what Buddha taught, that is, the
ordination of Bhikkhunis to be carried out by both the communities of Sangha.

Dhamma can not be interpreted by using non-dhamma parameters. Dhamma is the Law of Nature. That we have to understand with direct knowledge.

Vinaya is the tool, the requisite, and the support for this direct understanding. By abiding with it, either Vinaya for householders or for Bhikkhus, as the case may be, one can tread on the Noble Path.

When something was lost, it is lost. Nothing to worry or argue about. Accept as it is. Still when there is a means to achieve the goal, strive for it. The mundane compassion is very shallow. It leads to sorrow and pain.

When one is engulfed with such unskilled dhammas as sorrow and pain, the truth, the wisdom departs.

Sukhi Hotu

[Mat]

@Sumanatissa

When something was lost, it is lost. Nothing to worry or argue about. Accept as it is. Still when there is a means to achieve the goal,

The Buddha’s original natural spoken language, is now lost. Should we now assume that living the holy life is worthless as is trying to figure out what the original teachings were?

[anon29387788]

This has been a very interesting thread, but it’s now time for all its strands to unravel into peace! Thank you everyone for your contributions. This topic is now closed.