Female Buddhists Ordination & Problems of Women Lives

Author: Sona Kanti Barua

Introduction                              

       

Bhikkhuni Ordination

Ms. Runa Barua of Bangladesh was ordained as Sramani Gautami in Buddhagaya by Venerable  Dr. Vara Sambodhi  Mahathero (India) one year ago (in 2012) and she has established the Sramani Sangha of Bangladesh. She is a prominent meditation master, she conducted meditation classes and talks on Buddhism for both Bengalis and the International community for a decade. She has trained several Buddhists men and women.  Sramani  Gautami (Ms. Runa Barua) is a perseverant seeker of Lord Buddha’s enlightenment and she has determined to dedicate her life in the footsteps of Tatagata  Buddha. It seems female sexuality is the most deep-rooted cause of man’s negative attitudes to women.  It is remarkable that triumph over prejudice (of male) and ignorance is a triumph for us all. Humanity is like the ocean.

No body could divide it in the name of males and females or any religion. We believe the degradation of females in Sramani (Novice) movement of Bangladesh is also our human rights degradation. It is also remarkable that during the time of Buddha, beautiful Ambapali – she was a prostitute. She was processor of extreme and eternal beauty. The thirst of youth made her blind and confined her to the joy and luxury of life. Being engaged in joyous and luxurious life she forgot the result of such life in which leads to sorrow. Once upon a time the Buddha was visited at Vaisali (in India) at that time she (Ambapali) left her profession of prostitution and entered into  Bhikkhuni (Buddha’s Nuns) Order. Later she was enlightened by her son (Vimala Kondanna) who explained the teaching of Buddha to her. After Ambapali was enlightened, she began to understand the vanity of youth. So, in the verses uttered by her, we find the real picture of human life, “As the lime and sand of the walls begin to fall and breaks come out so after youth sickness and ageing come on human life. This is universal with human life.”        

There are 227 discipline (vinaya) rules for monks and 311 rules for nuns  (bhkkhuni). It is also most remarkable that the Buddha accepted one rape victim young lady as a chief and exemplary disciple. As the writer remarked, “The Buddha bestows great honor on his female disciple, giving credit to some five hundred enlightened Bhikkhunis (Nuns) and citing thirteen for their expertise in various fields of practice.”  

As an example, Sri Lankan Maha Sangha agreed to the ordination of other Samaneries. The Sri Lankan Maha sangha then appointed three upajjaya bhikkhunis, preceptors and eight karmacariya bhikkhunis, instructors out of the original 22 bhikkhunis ordained.     

          During the 9^th World Fellowship of Buddhists’ General Conference in Kuala Lumpur, Malayasia in 1969 Thai Princess Poon Pismai Diskul was unanimously re-elected as President for the second time and she was the president of this world Buddhist organization from 1963 – 1984. World Buddhist monks supported it but while women want to ordain as a Bhikkhuni then Theravadin Buddhist monks do not accept it due to temptation of human nature and psychological problems.

What about the position of women of human family during the time of Buddha is the main theme of discussion of this essay?  But the Buddha declared, “None should feel sorrow at the birth of a daughter. If a daughter is sufficiently intelligent, religious minded and dutiful to the parents then she can have the power to be more respectful than son.”  The Buddha declared that women are capable of realizing Sainthood (in Theravada Buddhism).  Concerning a woman’s future Buddhahood, Gotama Buddha was declared in the Srimaladevi Simhanada Sutra, “Later for 20,000 immeasurable periods of time, queen Srimaladevi will become the Buddha named universal light (Samanta prabha) according to the Mahayana Buddhism’s the Buddhist Feminine Ideal.        

What I have seen in Thailand: A conversation with my friend monk Rev. Sudhammo.

I worked  at the Headquarters of the World Fellowship of Buddhists (Bangkok) and live in Thailand about sixteen years. I have a friend monk named Rev. Sudhammo who recently paid a visit to the Thai Buddhist Temple of Toronto. I discussed with him about the women in Buddhism.  He told me relating to the Buddha’s four noble

truths and sufferings of Women to over 100 nuns during their week long meeting as part

of a program to  improve the status of nuns in Thai society.  The meeting was organized by the Institute of Thai Nuns and the Sathian Dhamma Foundation. My friend Sudhammo encouraged monks and nuns to take a more active part in solving social problems.

“The problem is that although most Buddhists the four Noble Truths, rarely they understand their meaning and relevance to modern problems,” he (my friend Sudhamma) said. We discussed about the suffering of women in general and of nuns in particular, the best solutions must come from the women and nuns themselves. There is talk about inequality between monks and nuns. Some people say that monks have time to spend on leasrning Buddhism, meditation, and even watching television while nuns do the temple chores as if they were monks’ servants, cooking, washing and sweeping the temples. Rev. Sudhamma said,  “ Some people may say that monks are just exploring nuns’ labor. If that is the case, then the problems lie with monks to solve, for the monks who take advantage of others will end up in hell.” Rev. Sudhammo said the choice remains with the nuns. If they consider they consider serving the monks a way to make merit, then they should be allowed to do so. But if they want to study Buddhism and meditate seriously then they, too, should have a chance to do so. “Each nun has the best answer for herself what she wants from her religious life,” he ( my friend monk  ) said. To analyze nuns’ problems only from the point of view of personal choice, however, can be an oversimplification of the issue, he admitted. This is because their problems are complex and interrelated with other cultural factors, including cultural practices which discriminate against women, authoritative rule and particularly in the temples.

He explained in details, “The problem is complicated. But we can start finding the solutions by applying the problem – solving principles of the Four Noble Truths. The complex problem of prostitution can be tackled the same way. Prostitution involves the whole society in Thailand, not only women. Many men still don’t see it as a problem because they get satisfaction from women’s bodies. Some even make money out flesh trade.”   

There are different views regarding solutions to the prostitution problem. Some are totally against it while others prefer legalization of the sex business.  Rev. Sudhammo said, “ Regardless of the varied debates, monks should play a more active role in encouraging society to eliminate the exploitation of other human beings. Sadly, however, monks still see efforts to end prostitution as irrelevant to their duties.” But one of the important factors that contribute to the seriousness of the prostitution problem is the traditional child – rearing practice that favors and spoils boys. He explained, “Some say it is poverty and the lack of education that are the main causes of prostitution. But we cannot overlook socialization.” Boys get all the freedom while daughters are to be patient, self-sacrificing and dutiful. Rev. Sudhammo suggested, “ A change in this child – rearing practice which will consequently change the relationship between male and female members both within families and society. He said, “However, society is comprised of many layers of social structures, politics, economics, education, culture, religions etc. All groups of society must take part in tackling social tackling social problems, monks and nuns included.”

Rev. Sudhammo said, “A fervent debate has erupted in the wake of the ordination of female Buddhist scholar Ms. Dr. Chatusumarn Kabilsingh as a novice monk in Bangkok, Thailand.  The controversy has generated a lot of heat – but little light and, as yet, no solution.  In Thailand women could not become Bhikkhuni with ordained robes. Woman only allowed to be ordained as a nun with white robe.” So since there is no bhikkhuni ( nuns are not  used to ordained as the higher ordination ) in Thailand , the ordination is simply impossible. He said, “ A revival of the Bhikkhuni (Nuns’ Higher ordination) order is a whole new episode in the history of Thai Buddhism. As the any unprecedented occurrence , skepticism and resistance are to be expected.”

Different views on Buddhism

Buddhism has been divided into many different schools since its beginning and the Buddha taught relating to the service to mother and maintaining of wife as the highest welfare of society.  There are Theravada (earlier), Mahayana and Vajrayana  schools of Buddhism.  But Theravada Buddhists have sometimes claimed that Mahayana and Vajrayana (Buddhist Tantric) are the distorted decadent forms of Buddhism.

          Even today’s famous Buddhist leader of Burma Ms. Suu Kyi was awarded the Nobel Peace Prize in 1991 and she is the daughter of modern Burma’s (Myanmar) founder H.E. Aung San. So, it can be said the position of woman during the period of

Buddha was at the apex of glory 2546 years ago in India.  Even there are hundreds and thousands of women who entered into the Buddha’s Order and received salvation from the samsara (futility of human life).

From Our Text book:  Good Sex : p. 113 - 124

          Writer Suwanna Sathsa-Anand explained,”the overcoming of attachment to sexuality is a prerequisite for attaining enlightenment. Enlightenment, as a state of joyful bliss…”  From the perspectives of the writer I understood that the sexual pleasure only for lay people, not for monk or Nuns.  Monks and nuns should not enjoy sex. So Buddhism does not condemn sex.

          I have been discovered the Buddha’s respect for women’s religious rights in the life of the Buddha. Even in the eyes of modern day feminists they admired the Buddha for his great contribution to the women society.   From the Buddha’s childhood he (Buddha) experienced and understood that his compassionate aunt and step - mother nursed him as a child.

          Sexual desire and the sense of I (mine) are the inheritance from the beginning of man in the world (Samsara). Desire brings about the idea and the will be to, and that will impels the idea into action. None one is born a bigot. It is education and environment that make him or her so. Bigotry can be eradicated through knowledge and sympathetic understanding of the diversity in the expression and practice of mind development.

          In other words, ours is a world of plurality, variety, diversity, or heterogeneity, each being, as a saying goes, the spies of life. Under such circumstances, wouldn’t it be better for all of us live and let live, or better still, live man and help live women.

Women in Early Buddhism: Therigatha (translated by Mrs. Rhys Davids, Pali Text Society (publication ), London, U.K.1909, I follow its essence in my writings, pp. 5 – 255)

          Buddha’s aunt and step- mother Mahaprajapati Gotami approached the Buddha and begging him (to the Buddha) to grant permission for women to enter Order (became nun). There are eight exceptional rules are to be honored by nuns, never to be transgressed during her (Gotami) life. Thus was founded the Bhikkhuni Sangha (The Nun’s Order). Many women from all classes of society eagerly embraced the new way spiritual life.

 Prince Siddhartha’s (Buddha) wife princess Yasodhara also entered the  Order and attained sainthood (Arahantship) among women disciples she was the chief of those who attained great supernormal powers.

          Visakha was the devout and generous beautiful lady who dedicated her time and wealth for the prosperity of Buddhism. She was so generous and serviceable to the monks and nuns that once she approached the Buddha as asked for the food, clothing, medicine and shelter donation. Owing to her magnimity she was regarded as the chief benefactress of Buddhism and the greatest female supporter of the Buddha. By her dignified conduct, graceful deportment, refined manners, courteous speech, obedience and reverence to elders, compassion to those who are less fortunate, kind hospitality, religious zeal and she won the hearts of all who knew her.

          Therigatha is the Theravada Buddhist nuns’ anthology in the Pali text of the Buddhist Tripitaka. Entering into the Buddha’s community nuns (Bhikkhuni) earned fame as teacher and preacher also. According to the Buddhist discourse, there are references of Nun Dhammdinna’s deeper knowledge and Nun Khema was adorned with the titles of Dharma preacher, eloquent, orator, great saint etc. In this way In the Buddha age the women became the light of the country. Moreover, as a versified composition, Therigatha bears witness to a many sided goism there are identifiable sensitivities to beauty (poetic, human and natural) in many of its verses.

          These references can be found in the Early Buddhist Nuns’ Story (Therigatha) and other books. How these women by entering the Buddha’s order (nunnery) developed their mind and mentality can be found in the quotation of Winternitze, “The breaved mother, the childless widow are emancipated from the grief and contumely, the megdolem from the remorse, the wife of rich man from the satiety and emptiness of an idle life of luxury, the poor man’s wife from care and drudgery, the girl from the humiliation of being handed over to the suitor who bids the highest, the thoughtful women from the ban imposed upon her intellectual development by convention and tradition.”

          In 230  B.C.E.  Buddhist emperor Asoka’s daughter princess Sanghamitta became nun and as a young nun, she fearlessly se sail from India to Sri Lanka, where she helped establish Theravada Buddhism Sanghamitta has been picked up as a sort of emblem by the modern world’s nuns’ movement. Her name is found here and there in Sri Lanka, mostly on a few buildings connected with the education of women and girls. Her image appears in religious art, including on paintings of the Bodhi tree’s arrival at Anuradhapura, displayed in glass cases below the tree itself.

Esoteric (Tantric) Buddhism:

          Time and tide wait for none. Tantric Buddhism is given to the later aspects of Buddhism in India, i.e. to Mantrayana, Vajrayana or Sahajayana. Once the esoteric element was introduced into Buddhism, it was found necessary to strict that element to a small inner group of initiates, and in order to maintain continuity it was also necessary to introduce the institution of Master and Pupil (Guru and Cela).

          Tantra expounded human intellect without feeling, knowledge without love and reason without compassion lead to pure negation, to rigidity, to spiritual death, to mere vicinity, highest love and deepest knowledge have taken place, perfection is re-established and perfect enlightenment is attained. The process of enlightenment is therefore is therefore represented by the most obvious, the most human and at the same

time the most universal symbol imaginable, the union of male and female in the ecstacy of love, in which the active element (upaya) is represented as a male, the passive (prajna) by a female figure, in contrast to the Hindu Tantras, in which the female aspect is represented as Sakti, i.e. the active principle, and the male aspect as Siva, the pure state of divine consciousness or being, i.e. the passive principle, or the resting in its nature.

          There is a Kalacakra Tantra system, all of the aspects of the natural world become legitimate fields of Buddhists’ scientific investigation and knowledge of them becomes a significant component of the Buddhist dharma as the body of verifiable truths.          

In Buddhist symbolism, the knower (Buddha) becomes one with his knowledge (prajna), just as man and wife become one in the embrace of love, and this becoming one is the highest in-explainable happiness (Mahasukha). As we observed that Vajrayana Buddhism is the major form of Buddhism in Tibet. Where the great spaces of Tibet encircle by high mountains and the mind to soar to spiritual heights as well as to stoop to bizarre black magic practices.

Meditative absorptions versus Sexual pleasures:

          Indulging the senses to the fullest is not compatible with the cultivation of inner calm and insight, because sensual indulgence fosters craving and attachment. Wild desires and attachment turn the mind away from inner calm and insight. ‘A calm mind is achieved through moderation in the sensual pleasures. Moderation will prevent the defilement of greed taking too strong a hold on the mind.’    

          Those who attain the meditative absorptions discover that there are experiences more pleasurable than those found on the gross, sensual level. But this should not be misunderstood. There is a disciplinary rule saying that if a monk who is overwhelmed by lustful desire touches a female body, he commits a disciplinary offence. This is not to say that there is anything in inherently wrong or sinful about sex. One of the beauties of the Buddha’s teaching is that it is always reconcilable to rational and objective debate.

Married Monks in Japan:

          Shin Buddhism is a branch of Mahayana Buddhism founded in Japan by Rev. Shinran Shonin in the 13^th century. He was the first married monk in Japan. But now the predominant modern cultural assumption for the Japanese is that marriage for a male priest would not interfere with his duties and practice, whereas a female priest would find it impossible to fulfill both roles. So female priests are not married as male priests.

Western Buddhism and Women:

   The whole point of Buddhism is to enlighten people. It is only through following the Path that we can cultivate the clarity of mind necessary for the purpose of investigation. The mind that can develop clear naked awareness can then reflect upon conditions in nature, all that arises and passes away.

Mrs. C.A.F. Rhys Davids, a great scholar on Buddhism in 1909 and one of the founders of the Pali Text Society, London, U.K. said, “ Since patriarchal age set in has woman succeeded in so breaking through her barriers as to set on lasting record the expression of herself and of things as they appeared to her…  The Buddha’s doctrine of

love and good will is here set forth in a domestic and social ethic with more comprehensive detail than elsewhere… On the banks of the Ganges where the people were full of the kindly spirit of fellow -feeling, the noble spirit of justice breathes through these naïve and simple sayings.” (Pslams of the Sisters (Therigatha).7  In following the footsteps of the Buddha, she encouraged the western woman, like every man, had in her the potentiality of becoming an enlightened one (Arahat), the spark of immortal sainthood.

          Ms. Helen Tworkov,  Buddhist Magazine Tricycle’s Editor said, “ I am a Buddhist and this is the best kind Buddhist to be. I see that all around me, and I recognize it in myself.” (TRICYCLE, The Buddhist Review, 92 Vandam St. New York, Fall 2001).

          In Canada: Buddhist women mediated on Sundays at the Halifax Shambala and other Buddhist centers. There are many temples in Canada. 

TIME ‘s cover : The Americanization of Buddhism, October 13, 1997.

          Time reported. “ Tina Turner, the hardest working woman in rock ‘n’ roll practices the chants of Japanese Buddhism Soka Gakai, a school that originated in the profusion of Japanese Buddhism.”  Time added, “All over the country Pop goes the relative lack of hierarchy.”

          Throssel Hole Priory is a training monastery and the American women retreat center following the Soto Zen Buddhist tradition. The Priory is affiliated with Shasta Abbey whose spiritual Director and Abbess is Rev. Master Jiyu-Kennett, O.B.C. Shasta Abbey is the Headquarters of the Order of Buddhist Contemplatives of the Soto Zen Church, is located in Mount Shasta, California. Daughters of the Buddha (Sakyadhita), is an alliance of women devoted to practice of the Buddha’s teachings. This International organization is situated in Honolulu, U.S.A. Some of the aims of Daughters of the Buddha are: to create networks of communication among the Buddhist women, Buddhist Texts, especially those on monastic discipline (Vinaya), and to foster world peace through the practice of the Buddha’s teachings. Sakyadhita (Daughters of the Buddha), is a non-profit organization incorporated in the State of California. Explores the delusion of sexual inequality and the effects this can have on Zen meditation training systems by western ladies and girls. Many women discuss topics such as marriage, celibacy, homosexuality, conception and abortion from the viewpoint of Married life.

Married life:

In married life, sex is important but it must be kept in its proper place. Married life becomes truly a blessing rather than a curse when there is no misunderstanding between husband and wife. In the discourse (Sigalovada Sutra) of the Buddha there are references of duties of husband to wife, i.e. “By showing respect to wife, not be littling her, showing deep love, giving wealth and ornament.”  For the adult it is natural to love one person of the opposite sex. The lay Buddhist will recognize that there nothing sinful and shameful   in sex. At the same time he or she will be aware that sexual desire, like any other form of desire, must be regulated and controlled to avoid harm oneself and to others. Sex is a natural and biological force to be used wisely if one finds it impossible to do with out it. 

    The Buddha’s injunction s to ordinary (lay disciple) people can be viewed as being both negative and positive – the do’s and don’ts. This means development of what is positive and wholesome to replace, and then to eliminate what is negative and unwholesomeness. The ethical foundation for the lay form of Buddhism came from the many sermons of the Buddha, wherein there was expounded a system of values based on the practical principle of doing unto others what would wish others do unto you.

Adolescence is a period of stress and strain:

    In this stage parents should be capable of guiding their children and helping them to adjust to the changes taking place in their bodies and their lives. Buddhist parents should recognize the need for family limitation to ensure the best for children. Buddhist young boys and girl should be enrolled in the Buddhist Sunday school. Buddha’s teaching or Dhamma (dharma), is intended to guides us.

Sexuality and Enlightenment:

When people manage their sexual relationship wisely and intelligently and take full responsibility for their actions, then harmony will prevail in our society. Even in the married life is a means for encountering all possible human experiences by living through and working through the two poles of life. As we read in our text (Good Sex, pp. 121) “Sex is a natural biological process, not a seat for sensual attachment.”

          Male person becomes supremely enlightened Buddha as Gotama Buddha. But women and men could be enlightened in following the teachings of the Buddha. Buddhas know how to conquer the sex.

Conclusion

    However, It was only when Buddha’s disciple Venerable Ananda asked the Buddha whether Buddha’s refusal was because women were not capable of achieving spiritual enlightenment that the Buddha made it clear that men women had equal spiritual potential, and allowed the women to be ordained on condition they accepted the Eight exceptional rules. The order of nuns was introduced from India to China, Tibet, Korea, Japan and other countries.

References

Allione, T. Women and Wisdom, London, Roultedge and Kegan Paul, 1984.

Diana Mary Paul, (ed). The Buddhist Feminine Ideal, University of Wisconsin, Madison, 1980.

Gross, Rita, (ed) Feminine Fround : Essays on Women and Tibey, Snow Lion, New York, 1989

H. Grob, H Gordon and R. Hassan (eds). Women’s and Men’s Liberation: Testimonies of Spirit, Greenwood Press, New York, 1991.

Horner, I.B.Women Under Primitive Buddhism: Laywomen and Almswomen,E.P. Dutton,  New York, 1930.

Davids, Rhys, Mrs. (ed) Psalms of the Sisters (Therigatha), Pali Text Society (Publication), London, U.K. 1909.

Patricia, Beattie Jung, Mary E.Hunt, Radhika Balkrishnan, Good Sex : Feminist Perspectives from the World’s Religion, New Brunswick; Rutgers University Press, 2001.