Bhikkhuni

Bhikkhuni ( Pali; Sanskrit: Bhikshuni ) are Buddhist nuns. The nuns is almost as old as the monastic orders of men ( see Bhikkhu / Bhikshu ), but still stands in its shadow. The preparatory state of the novice is called Samaneri. The nuns represents the second pillar of the Sangha, so the community of Dharma practitioners, or a branch of the " fourfold community" of monks, nuns, lay people and lay followers.

The understanding of Sangha is diverse in different Buddhist traditions: While one understands nuns in southern Theravada Buddhism, such as in Sri Lanka, Thailand, Burma and Cambodia, as well as in Tibetan Buddhism including date, only monks and exceptions, including in Taiwan, Korea and Vietnam strong nuns from the very beginning to the Sangha.

• 3.1 Theravada
• 3.2 Mahayana

Rules of order

The rules of Buddhist monasticism - the Buddhist monastic rules - which are held in Vinayapitaka, have some special features for bhikkhunis. To be ordained as Bhikkhuni can a life age of 20 years must be achieved. The nun who runs the ordination ( Pavattini ), turn must be for at least twelve years Bhikkhuni. Five other nuns must attend the ordination, five monks present them to confirm.

While apply 227 rules of the Vinaya for monks, apply for Bhikkhunis 311 rules, which ( Patimokkha ) is justified for Bikkhuni also in some other chapter divisions of the rules of the order. The eight Garudharmas (strict rules ) to represent the nuns of the monastic orders, so that a Bhikkhuni has to greet also a much younger monk respectfully. While male members of religious orders may have three robes, the women may have five garments. While there are two ordinations for men who are novices ordination as Samanera and the full ordination ( Upasampada ) as a Bhikkhu, there are for women the status of Samaneri (also with ten commitments ), then a two-year exercise period as Sikkhamana (with only six commitments ) and originally in compliance with all rules, the full ordination of bhikkhuni. The "Six -law nuns " of the modern era, such as the " Mae Chi " in Thailand ( shaved head, white robes, 5-8 rules ), were known in some Asian countries, but were hardly aware of, as they have neither the opportunity for a more intense Dhamma training still had a full ordination, and were sometimes even considered as beggars on the edge of society. Also from 1903 as " DSM nuns " ( Dasa sil mata, " 10 vows mother " ) in Sri Lanka occurring Samaneris ( 10 rules ) had no prospect of full ordination and were thus neither Upasika ( lay followers ) still Bhikkhuni.

Development

Beginning of the ordination of women

When the widowed Princess Maha Pajapati, the foster mother of Siddhartha Gautama, with 500 women in its wake in Vaishali approached him to allow women access to the religious life, so that they could devote their lives also studying the Dharma and the complete liberation he initially hesitated asking comply. Only after repeated urging of his disciple Ananda, who had made ​​himself the advocate of women, the Buddha said to the ordination of Pajapati and the founding of the order under the condition that Pajapati accepted the observance of eight special rules for women. The first rule was that a nun, regardless of their age, a monk, regardless of age, must respectfully salute .. This was also true for Pajapati against Buddha. The shelter applicable to monks regulation provides that the younger the older must greet respectfully and show him respect.

A monk is prohibited from a woman ( and nine other groups of people ) to show deference ( paying homage to).

Pajapati accepted these rules, although the nuns against the monks disadvantaged because their goal was the creation of an order of nuns at any price. Among the five hundred women who were ordained to Pajapati following, also Yasodhara, the former wife of Gautama and mother of Rahula was .. In a later story that is not told so often happens, Pajapati addressed a further request to the Buddha. She demanded the annulment of the first special rule. The Buddha refused ..

The recognition that that women as well as men can achieve the goal of the Buddhist teaching, the complete liberation, was opposed to the strongly pronounced in Vedic India diametrically patriarchy. Also testing the sincerity of the desire of women is out for his hesitation to meetings.

That the Therigata that have been included in the Pali canon, the central texts of Buddhism "Songs of the Nuns " is taken as an indication of how accepted the Bhikkhuni Order in the early days of Buddhism was.

The roll-call appreciation of 13 Bhikkunis by the Buddha, the mention of more than 500 enlightened women in the Tipitaka and numerous other passages in Suttapitaka, acting through the prominent role of nuns in spreading the Dharma, the Buddha's teaching, illuminate the position the nuns in the early period of Buddhism.

In particular, in their standard work "Buddhism After Patriarchy " has Rita Gross on the inconsistencies in the Pali canon to walk the Middle Way of a hand full recognition of the ability of women and on the other hand, various disadvantages and misogynistic comments. Gross points out in this connection also to the long period which has elapsed from the first council to the written record of the Pali Canon. Gross suggested additions and changes in the centuries after the canonization and requires the application of historical-critical methods for the Buddhist literature.

The Bhikkhuni Sangha in Sri Lanka

Two Bhikkhunis the early years play a prominent role in the further spread of the order of nuns. One is Sanghamitta Theri, the daughter of the great Buddhist Emperor Asoka, the BCE came in the 3rd century a number of Indian bhikkhunis to Sri Lanka to build the nuns there. Secondly, there is the Sri Lankan Princess Anula, which counts with a number of women of the royal court to the co-founders of the nuns in Sri Lanka. In the year 434, a group of 10 bhikkhunis from Sri Lanka will be invited under the direction of Bhikkuni Davasara to establish the order of nuns in China. 300 Chinese women to be ordained in Nanjing. From there, the Order soon spread out to Korea and Vietnam. The military events around the turn of the millennium also bring in Sri Lanka, the cancellation of the two Buddhist Order in 1050 with it. While the monastic order was re-established by monks from Siam, this was achieved for the Order of bhikkhunis only towards the end of the 20th century. The first, nor controversial full ordination of bhikkhunis from Sri Lanka found with some selected by Prof. Havenpola Ratanasara Mahathera Ceylonese Dasa sil matas in Los Angeles in 1988 instead. On 8 December 1996, the Venerable Mapalagama Vipulasara Mahathera organized in Sarnath, India, the full ordination of 10 Dasa sil matas. They were given the necessary assistance to the rules accordingly by nuns and monks from Korea, as well as by monks from Sri Lanka. The tradition of Korean nuns came originally from nuns from Sri Lanka. With the first full ordination on ceylonesischem ground, finally on 12 March 1998 in Dambulla applies generally considered the nuns full ordination in the Theravada as finally established again.

Bhikkhunis in the 21st century

During the Buddhist nuns in the 20th century was almost confined Vietnam, Taiwan, Hong Kong and South Korea, where he, however, in the second half of the century witnessed a remarkable upsurge (in religious orders such as Tzuchi and Foguangshan the number of nuns exceeds that of the monks to a multiple), it came especially under the influence of Western-educated Buddhists in Asia and Western supporters and followers of Buddhism to an unprecedented revival of the Bhikkhuni Order. In addition to the pioneers, the Thai Voramai Kabilsingh, and their daughter, Dr. Chatsumarn Kabilsingh ( Bhikkhuni Dhammananda ) are among the pioneers of bhikkhuni Sangha around the world, among many others, the German nun Ayya Khema, the American nun Pema Chodron and from England derived Tenzin Palmo. The organization, founded in Bodhgaya Sakyadhita 1987 ' ( " Daughters of the Buddha" ), have both women who want to tread the Ordensweg, as well as women who want to follow the middle path in everyday life maintain a strong, worldwide audible voice. The 8th Sakyadhita conference in Seoul in 2004 was attended by hundreds of women from 30 countries and has made this Network of Buddhist Women in a unique organization in the Buddhist world, not only because of the restoration of the equal role of women in Buddhism, but also because of their all Buddhist traditions that transcends communicative character. The 9th Sakyadhita conference in Kuala Lumpur, Malaysia (2006 ) that " in a global multicultural society Buddhist Women " was held under the motto, has in addition to the already been strongly represented women of Asian, North American and Western European Buddhism, also African-American and women from South-East and Eastern Europe can have their say. The 10th Sakyadhita conference took place in 2008 in Ulan Bator in Mongolia instead, the motto was "Buddhism in Transition: Tradition, Changes, and Challenges ".

Following a suggestion of the Dalai Lama, a committee of Western nuns was founded (The Committee of Western Bhikshunis ) to promote the ordination of Buddhist nuns in Tibet in autumn 2005. Its members are: Ven. Bhiksuni Tenzin Palmo, Ven. Pema Chodron Bhiksuni, Ven. Bhiksuni Karma Tsomo Lekshe, Ven. Thubten Chodron Bhiksuni, Ven. Bhiksuni Jampa Tsedroen and Ven. Bhiksuni Ngawang Dolma. All six have a Gelongma ordination. The eight Garudharmas are not an issue, it 's all about the ability of women to earn a doctorate Buddhist ( Geshe ).

Bhikkhuni in Theravada and Mahayana Buddhism

Theravada

Today, there are Bhikkhuni, ie the fully ordained female religious members, again in most Buddhist traditions. While the nuns in the Mahayana tradition, especially in Chinese and Korean, since its beginnings in the 5th century may have an unbroken tradition ( the same goes for Vietnam ), he is in the countries of Theravada Buddhism (Sri Lanka, Myanmar, Thailand, Laos and Cambodia ) are still an unusual phenomenon, or a source of anger and rejection of conservative Buddhist circles.

Although there were in Sri Lanka, nuns of the Theravada tradition, who had been there for the foundation by Sanghamitta more than 1000 years of existence, but the ordination lineage was interrupted there. As required for ordination of monks and nuns, groups such as the Mae Chi ( White nuns ) are still not fully recognized, although this problem could be solved by the ordination of remaining Mahayana nuns.

Since 1996, the Bhikkhuni Sangha is considered to be restored. Starting from Sri Lanka, now the Bhikkhuni Order can also walk in the other countries regain where Theravada Buddhism is practiced, especially Thailand, where there were only the Order of Mae Chi until recently. As early as 1928 there had been in Thailand a first proposal to introduce the bhikkhuni order, as Narin Klungkung let ordain his two daughters, Sara and Jongdi and left them his house as ' Wat Nariwong '. The resistances of monk Sangha, politics and media were massive. Finally, as Sara was abducted during a morning alms round by a horsemen, this experiment came to an end. The then Sangharaja therefore adopted a ( still valid ) edict that all monks of Thailand banned the ordination of women.

A better prepared initiative, there were 1956 Voramai Kabilsingh, supported by Pra Prommuni, the deputy abbot of Wat Bowonniwet, who was also a teacher of the King ( Rama IX. ). The distinctly different in color from the bright yellow color of the monks' robes Nonnenrobe In 1960 during the discussions in the Council of Elders, which also Pra Prommuni belonged to the fact that this initiative was not banned. Your full ordination in 1971 in Taiwan made ​​her the first ordained bhikkhuni valid in Thailand, with the Sangha took the view that they now would be a Mahayana nun. Voramai Kabilsingh ( Dhammaname: Maha Bodhi Dhammacaya ) bought land and established its temple, which still exists today.

2001, the time was ripe for her daughter Chatsumarn Kabilsingh who had dealt as a religious scholar intensively with the Patimokkha. She took her properly first ordination in Sri Lanka, where the ordination of women was now again fully established and eventually became ordained as Bhikkhuni Dhammananda 2003. Since then, she acts as abbess of the created by her mother temple ' Songdhammakalyani '. .

Mahayana

While in China and Japan, Vietnam and Korea, the power structures of Buddhism for the most part were the domain of men, there were still there, too nuns communities. Among the first Buddhist clergy who came to Japan, were already nuns.

In ritsuryō Japanese Buddhism at the time Shōmu moved - Tenno during the Nara period, there was the system of provincial temples and Land Protection temple, of which there were two for each province: a monk and a nun temple. A similar system of nuns temples seems to have existed in parallel with the Five Mountains system of Zen. Some temples like the Tokei -ji also took women as nuns who fled from her marriage. Temples or monasteries where women could find shelter, were called Kakekomi -dera (駆け込み 寺). In some of these temples women could even obtain on its own official divorce her honor, these sanctuaries were called Enkiri -dera (縁切り 寺). In addition to the Tokei -ji was still part of the Mantoku -ji (満 徳 寺) to do so.

In Tibet, it had never occurred to the expression of a religious order fully ordained nuns. Only Tenzin Gyatsho, the 14th Dalai Lama, sat down for a very strongly, especially because Western women who practiced in Tibetan lineages, wanted to make the move to a deeper practice as a fully ordained as well as western men, this was easily possible. On the issue that a valid ordination of women also needs the presence of Bhikkunis - which gave it until recently either in Sri Lanka or in Tibet, and certainly not in America or Europe - provided the Dalai Lama with a reference to the fully ordained Bhikkunis in Hong Kong and Taiwan a possible solution. The ultimately fruitless course of the so-called Hamburger nuns Congress in 2007, was a massive disappointment for all parties and advocates a re - equality of women in Buddhism.