The Bhikkshuni Order in Theravada Sri Lanka and Tibetan Buddhism -- -An Interview with Ven Omalpe Sobhita Thero, and Bhikkshuni Thubten Chodron

In the following interview, Venerable Omalpe Sobhita Thero (SB), one of the most vocal proponents for the restoration of the Bhikkshuni order in Sri Lanka and Bhikkshuni Thubten Chodron (TC), a member of the Committee of Western Bhikkshunis that is researching how the bhikkshuni ordination can be established in Tibetan Buddhism, share with us the prospects of restoring the Bhikkshuni Order, the benefits of having bhikkshunis in all Buddhist traditions and their comments.

Q: Can you brief us on the history of Bhikkshuni Order?

SB: In the 3rd century AD, the Bhikkshuni Order was established in Sri Lanka with the arrival of Bhikkshuni Sanghamitta from India who brought with her a sapling of the sacred Bo tree under which the Buddha attained enlightenment. The first Sri Lankan woman to be ordained was Bhikkshuni Arula. For about 1200 years thereafter, the Bhikkshuni Order in Sri Lanka flourished. At its height, the Hatthalhaka Mehanivara at Anuradhaphura had more than 1000 bhikkshunis. In 1017 AD, the Cholas from South India invaded Sri Lanka, dealing a death blow to Buddhism. Many monks and bhikkshunis were killed or forced to flee. As a result, the Bhikkshuni Order in Sri Lanka disappeared. Unlike the Monks Order which was later restored with the invitation of monks from Burma, there were no bhikkshuni in the other Theravada countries. Thus it was argued that proper ordination could not be held, and that the bhikkshuni order was declared extinct.

In recent years, there has been growing debate about the restoration of the Bhikkshuni Order in Theravada countries. However, despite some progress, the revival of the Bhikkshuni Order has being a slow and difficult one. In comparison to the successful development of the Bhikkshuni Order in Mahayana traditions such as in Taiwan where well-educated and active nuns have carved a niche for themselves in what was traditionally a patriarchical domain, the Bhikkshuni Order in Sri Lanka is struggling to find its feet.

TC: The Bhikkshuni Order was begun when the Buddha ordained his step-mother Mahapajapati. The lineage spread to Sri Lanka and from there to China, Korea, and Vietnam. To give bhikkshuni ordination, at least five bhikkshunis and five bhikkshus are necessary, and it was very difficult for women to travel over the Himalayas to India to receive the ordination. So unfortunately, the bhikkshuni ordination lineage never spread to Tibet.

Vinaya is the monastic code, and a lineage is a line of ordination masters that goes back to the Buddha. There are at present three bhikkshu (monk) lineages ¡ª the Theravada found in South and Southeast Asia, the Dharmaguptaka in East Asia, and the Mulasarvastivadin in Tibet. However, for nuns only the Dharmaguptaka lineage has existed continuously. In recent years, the Theravada bhikkshuni lineage is being re-established in Sri Lanka. The Tibetans are considering how the bhikkshuni lineage can be restored in their Mulasarvastivadin Vinaya tradition.

Q: What is the current situation of the Bhikkshuni order?

SB: Let me start by first making a distinction between bhikkshuni and dasasilmatas. To be a bhikkshuni, one has to be fully ordained by a group of monks and nuns and conduct onself according to the Vinaya. In Sri Lanka, we have what are called ¡°dasasilmatas¡±, women who observe the ten precepts. But they are strictly speaking not bhikkshunis. There is no formal organization of the dasasilmatas, and no uniformity in the way they dressed. For example, some wear white costumes while others wear yellow. Many of these dasasilmatas practise under loose guidance as there are few educational centres for bhikkshunis.

In the 90’s, with influence of feminist movements in the West, some groups of women and dasasilmatas demanded for establishment of Bhikkshuni Order. This led to much debate among the chief monks of the different Nikayas (sects). Rejecting the women’s demand, they argued that there is really no provision in the Vinaya for the re-establishment of a Bhikkshuni Sangha that has disappeared from Sri Lanka around 11th C AD.

On the other hand, there were groups of more progressive monks who supported the women. They argued that since Sri Lankan bhikkshunis migrated to East Asia in the 7th C AD, the lineage was continued. Hence the Bhikkshuni Order can be restored with the help of bhikkshunis from countries such as China and Korea.

The most significant event of the restoration of the Bhikkshuni Order in the Theravada tradition in recent years was the bhikkshunis ordination at Saranath in India in 1998. The ordination was conducted by a group of monks and Korean bhikkshunis. After almost 1000 years, the Bhikkshuni Order was revived in India. At this historic event, 11 dasasilmatas from Sri Lanka were ordained. These bhikkshunis returned to Sri Lanka and in the following year, they ordained another 23 dasasilmatas, reviving the bhikkshuni tradition in Buddhism’s chosen land.

However, the opposition from the conservatives in the Sangha remained strong. Although there are currently about 500 higher ordained bhikkshunis in Sri Lanka, the controversy continues as the hierarchy of monks still do not accept or welcome this order. Rather, they view the Bhikkshuni Order as a separate sect. In fact, among the dasasilmatas and women organizations, there is no one agreement about the Bhikkshuni Order. Even among the Buddhist laity, there are also divided views on the issue.

TC: At the moment there is not a Bhikkshuni Order in Tibet itself or in the Tibetan community in exile in India. A handful of Tibetan novice nuns have gone abroad to receive bhikkshuni ordination, but since it has not been sanctioned in Tibetan Buddhism, they do not function as a Bhikkshuni Sangha. Some of us Western women who practise Tibetan Buddhism have received bhikshuni ordination by participating in ordinations offered by Chinese, Korean, or Vietnamese masters.

His Holiness the Dalai Lama is very much in favor of instituting the bhikkshuni ordination in Tibetan Buddhism and has made several statements in support of this. But he has also said that this is a decision that must be made by the Sangha; as one individual, he alone cannot make it. The Department of Religion and Culture has been researching the issue for over twenty years, and His Holiness would like them to reach a conclusion soon. He also encourages the formation of a Committee of Western Bhikkshunis, which has been doing research on how the bhikkshuni ordination could be given to Tibetan novice nuns. The results of Tibetan and Western research will be presented at the Congress on Buddhist Women’s Role in the Sangha in Hamburg, Germany, in July, 2007. His Holiness will be present on the last day, and we are eager to hear his conclusions.

Q: What is the legal status of bhikksunis compared to that of the bhikkhus? What does the lack of legal recognition imply for the bhikkshunis?

SB: Monks in Sri Lanka are required by law to be registered with the Ministry of Religious Affairs. They are given identity cards and receive much support from the government in education and other areas.

The Government of Sri Lanka is advised by the highest authority of the four Nikayas on Buddhist affairs. As these chief monks has not given their sanction to the ordination of the bhikkshunis, the Bhikkshuni Order remains in limbo.

Although the bhikkshunis enjoy a fair amount of freedom in their practice and support from the people, they are not recognized legally. Since there is no registration of bhikkshunis, there is no clear cut statistics on the number of dasasilmatas and bhikkshunis in Sri Lanka. Without legal recognition by the Sri Lankan government, the movement has no proper grounding.

The current situation is not desirable. Without legal sanction and Sangha to set the guidelines, the Bhikkshuni Order has no clear directions. Sometimes, people are confused as they are unable to distinguish between dasasilmatas and bhikkshunis, since they may be dressed similarly.. If this unhealthy trend persists, it will only create more factions within the already divided Buddhist community. There are also many anti-Buddhist forces at work. Any further division will create opportunities for these forces to further undermine Buddhism and threaten its future.

TC: Bhikkshuni ordination in Tibetan Buddhism is currently not recognized and this strongly affects the situation of the nuns in that society. Tibetan monks can study for many years and receive a Geshe degree, comparable to a Ph.D. in Buddhist Philosophy. Until about 20 or 25 years ago, the Tibetan nuns did not have access to the same education. Due to His Holiness¡¯ encouragement, some Tibetan nunneries now offer the same education program the monks receive. However, to receive the Geshe degree, one needs to complete Vinaya studies and one can only do that if one is fully ordained. Thus, as novices, the Tibetan nuns are not permitted to do the full Vinaya studies that would enable them to take the Geshe exams and become Geshes. Becoming bhikkshunis would enable them to do this.

Q: Is the restoration of the Bhikkshuni Order necessary?

SB: The Buddha declared four pillars of Buddhism - bhikkhus, bhikkshunis, upasikas, and upasakas. Only when all four are well established can Buddhism thrive and flourish. For the well being of Buddhism and society at large, the proper restoration of the Bhikkshuni Order is very essential.

Women make up half the world’s population and represent a big force in society. In Taiwan, I was impressed by what the bhikkshunis are doing, not just in propagating the Dhamma but in social work as well. The foremost example is Venerable Cheng Yan, founder of Tzu Chi Foundation.

Bhikkshunis can play a very important role in areas where it may be inconvenient for monks, especially in the area of counselling and health care. In the case of Sri Lanka, many mothers leave their homes to work abroad, leaving their children behind. There are many cases of young girls being raped or molested by their fathers or uncles but they are too afraid to tell their friends, teachers or doctors. Bhikkshunis can fill the gap here in providing counseling services and even in the provision of a safe haven for these troubled girls. A well established and recognized Bhikkhsuni Sangha can be organized as a potential force to arrest the social situation.

TC: Yes, it is very important to support the Bhikkshuni Order in countries where it presently exists and to arrange for its restoration in Buddhist traditions where it does not presently exist. Having the fourfold community ¡ª bhikkshus, bhikkshunis, upasakas, and upasikas (fully ordained monks and nuns, and male and female lay followers) ¡ª establishes an area as a ¡°central land,¡± a place where the Buddhadharma flourishes. Without bhikkshunis, one quarter of the Buddhist community is missing from society.

Looking at all Buddhist countries, we clearly see that the level of education nuns receive and the ability they have to serve their societies correlates with their level of ordination. In countries where women are permitted to receive only eight precepts or ten non-monastic precepts, their education and ability to serve society is hampered. In countries where women can become novices, their potential is improved. And in countries where full ordination as bhikkshunis is available, women have better Buddhist education. They are thus able to practise more freely, and have more skills to benefit society. The nuns in those countries also receive greater support and respect by society.

The foundation of all Dharma practice is the Higher Training in Ethical Conduct, and the Buddha said that the best way to cultivate that is by living in the precepts of full ordination. On the basis of full ordination, women will more easily be able to accomplish the practises of the Higher Trainings in Concentration and Wisdom as well as the practises of Bodhicitta and the Six Perfections. Thus being able to become bhikkshunis is important for women as individuals because it enables them to actualize their spiritual potential. In the long term, the presence of more enlightened beings benefits us all.

Furthermore, bhikkshunis will naturally benefit the societies they live in. For example, in Taiwan and Korea, bhikkshunis teach Dharma to the lay people; they operate Buddhist radio stations and Dharma books; they teach Dharma to children. Bhikkshunis offer counselling to lay women, who are more at ease discussing personal issues with nuns than with monks.

Bhikkshunis are especially instrumental in teaching the Dharma to lay women. Mothers then teach the Dharma to their children. Children who grow up with Buddhist values of non-violence, kindness, forgiveness, and compassion become better citizens who respect others¡¯ rights and resolve conflict in peaceful ways. Bhikkshunis are also skilled in reaching out to youth-at-risk, helping them to avoid substance abuse and encouraging them to persevere in education. Bhikkshunis with peaceful minds and excellent comportment set a wonderful example for women and girls, who will be inspired to practise. Bhikkshunis who are teachers and leaders will inspire women and men to actualize their potential to benefit others.

The presence of bhikkshunis is crucial to the spread of the Dharma in a world that values gender equality and equal opportunity for both men and women to exercise their fullest potentials. In societies that value gender equality and human rights, people will see Buddhism as irrelevant to modern society if men can be fully ordained but women cannot. For example, some people turn away from Buddhism saying, “The Buddha taught equality and equanimity for all beings, yet Buddhist institutions do not provide equal opportunities for women to ordain and practise.¡±

Furthermore, gender discrimination discourages Buddhist women from practising the Dharma, especially when they are told that women are inferior and should pray to be reborn as men in their future lives. Discouraging women in this way does not accord with the Buddha’s wish for all sentient beings to practise the Dharma and become enlightened. The Buddha himself affirmed women’s ability to attain enlightenment and established the Bhikkshuni Order. It is important for the Buddha’s followers in the 21st century to act in accord with the Buddha’s intentions.

Q: Granted the importance of a well established Bhikkshuni Order, what can be done to lift the status quo of the Bhikkshuni Order?

SB: There is no one simple straightforward answer. But we must start with openness and frankness. We must all agree that there is a need to establish a proper system for the Bhikkshuni Order. There are afew things which need to be done, all at the same time. Firstly, we need to establish a platform for dialogue among scholars, monks, Bhikkshunis, Buddhist activists and all parties concerned. We need to persuade the conservatives that a proper organized Bhikkshuni Order will add strength to the Buddhist sasena.

Second, we need to establish proper disciplinary guidelines for the bhikkshunis, set up some form of a council which will formulate the rules and regulations for the order, particularly to distinguish between bhikkshunis and dasasilmatas.

Thirdly, we need to endow the dasasilmatas and existing bhikkshunis with more skills and knowledge. We need to provide adequate and systematic training, not just in the Dhamma but in social works such as counselling and health care. Only then can the bhikkjshunis effectively perform their religious and social services. Through engagement in social work, there will be greater public awareness and acceptance among the people.

Lastly, when people themselves realize the enormous contributions that bhikkshunis can give to society, we can find support for a demand to accord legal status to the Bhikkshuni Order.

TC: The first step is to restore bhikkshuni ordination in countries where it is not present. The second is to educate the newly ordained bhikkshunis in the Vinaya (monastic discipline) and in the Dharma. The third step is to support bhikkshunis¡¯ efforts in scholarship, meditation, and social service.

Support from the general Buddhist community is essential. This support may come in terms of donations to establish nunneries and to educate nuns. It is also expressed by respecting nuns and offering service to nuns¡¯ communities.

Lay Buddhists should tell monks that they wish to see the Bhikkshuni Order restored. They should ask questions when they witness gender discrimination or a lack of opportunity for women and nuns. For example, the improvement of the Tibetan nuns¡¯ education in recent years was due in part to non-Tibetans asking their monk-teachers, ¡°Why we don¡¯t see any nun-lamas? Why don¡¯t the nuns study and debate like the monks?¡± Their questions brought these issues to the attention of His Holiness the Dalai Lama and others who then set about remedying the situation.

Q: Are you optimistic about the development of a strong Bhikkshuni Order in Sri Lanka ...

SB: I would say neither optimistic nor pessimistic, but realistic. I think there is no other way to go. Whether legal or not, the Bhikkshuni Order is already there. What we must do is to ensure that this new born child is well nourished and cared for, and with the proper guidance, realize her full potential to benefit the whole of all humanity.

Q: ... and in Tibetan Buddhism?

TC: Yes, I am. Both men and women in the West and in many Asian countries wish to study with Dharma teachers who are bhikkshunis. A strong Bhikkshuni Order is in accord with the Buddha’s intentions, spreads the Buddhadharma, and creates healthier societies. In these times when materialism and consumerism challenge the Buddha’s teachings on generosity, ethical conduct, and contentment, a strong Bhikkshuni Order will work together with the Bhikkshu Order to preserve and spread the precious teachings of Lord Buddha.

Ven Omalpe Sobhita is Founder-President of Sri Bodhiraja Foundation (Sri Lanka) and religious advisor, Bodhiraja Buddhist Society (Singapore).

Bhikshuni Thubten Chodron is founder and abbess of Sravasti Abbey, a monastery in the USA, and former resident teacher at Amitabha Buddhist Centre in Singapore. She is also one of the speakers at the Congress on Buddhist Women’s Role in the Sangha in Hamburg, Germany this coming July. For event details, visit http://www.congress-on-buddhist-women.org/