Early Monastic Buddhism v1.c19.s13: Formation of the order of nuns

Early Monastic Buddhism v1.c19.s13

Language: English

Formation of the order of nuns

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Buddha was strongly opposed to the creation of the order of nuns as he rightly apprehended that the weaker male members of the Saṅgha might have greater chances of moral lapses.

He, however, as a Teacher, whose watchword was reason, could not withstand the well-reasoned arguments of Ānanda as to how could sex stand in the way of attaining perfection and why should the female sex be deprived of the benefits of the religion.³ Buddha was silenced by Ānanda’s arguments and consented to the formation of the order of nuns though he recognised that such a step was going to shorten the duration of his religion, based as it was on the maintenance of pure morals. In view of the position of women prevailing at that time, several restrictions were imposed on the movements of the nuns, some of which were so humiliating that they brought forth protest from Mahāpajāpati Gotamī though without any effect.

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³ Cv., x, 1. 3; Ānanda said to Bhagavā: bhabbo nu kho mātu-gāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikātun ti. Bhagavā answered in the positive.

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The restrictions were as follows:—

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(i) a nun, however old, must show respect to a bhikkhu, but never a monk to a nun,¹

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¹ Mahāpajāpati protested against this condition. See Cv., x. 3.

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(ii) a nun must not pass vassā in a monastery where there was no bhikkhu,

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(iii) every fortnight a nun was required to ascertain from a bhikkhu the date of uposatha and the day fixed for bhikkhu’s exhortation (ovāda) to the nuns,

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(iv) a nun must perform pavāraṇā first in the bhikkhu-saṅgha and again in the bhikkhunī-saṅgha,

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(v) a mānatta discipline must be taken by a nun first from the bhikkhu-saṅgha and then from the bhikkhunī-saṅgha,

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(vi) a nun after training in the six pācittiya rules (63-68) of Bhikkhunī-pātimokkha, should seek upasampadā from both the Saṅghas one after another,

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(vii) a nun must not revile a monk,

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(viii) a nun must not admonish a monk or fix for the monks any date for uposatha or pavāraṇā.

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They were to observe all the sikkhāpadas prescribed for the monks, and were given the general directions that they should not indulge in such acts as would give rise to desire (*rāga*), attachment (*saññoga*), acquisition (*ācaya*), dissatisfaction (*asan-tuṭṭhi*), and so forth.

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The mode of life prescribed for them was substantially the same as that of the monks. The Pātimokkha rules, however, differed partially from those of the monks.¹ Most of the twenty-four restrictions that had to be observed in conferring ordination were common to the monks and nuns with a few meant specially for the nuns.² The formulae (*kammavācā*) for ordination, selection of *upajjhāya* and *ācariya*, prescription of *nissayas* are all identical with those of the monks. In the case of nuns, sanction for ordination had to be taken twice first from the bhikkhu sangha and then from the bhikkhunī sangha. It is interesting to note that in case a woman was unable to present herself before the Saṅgha for ordination on account of dangers on the way, she could send a messenger to the Saṅgha to seek ordination on behalf. Such ordination by proxy was allowed. There are a few special directions for such ordinations by proxy. There are also special provisions for conferring ordination on a woman with child, and rules for her mode of life after delivery. The nuns who had once left the order or joined a heretical teacher were refused readmission (x. 26).

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¹ See *Infra*, ch. XVIII.

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² *Cv.*, x, 17: animittā, nimittamattā, alohitā, dhuvalohitā, dhu-vacolā, paggharanti, sikharinī, itthipaṇḍikā, vepurisikā, sambhinnā, and ubhatovyañjanā.

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As a general rule, the nuns were not allowed to dwell in forests. They could live in a *Uddosita* (outhouse), *Upassaya* (hermitage), *Navakamma* (cottages specially built for them). Regarding their residence, use of beds, seats, and vehicles, they were asked to be more discreet than the monks. They were prohibited from using bathing or beauty powders, fancy girdles. Utmost caution has been taken to keep the monks and nuns apart, several restrictions having been imposed on the giving and taking of food, dress, and articles of use between monks and nuns.

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The nuns were required to observe the *Uposatha* and *Pavāraṇā* ceremonies, confess their omissions and commissions, if any, and receive admonitions (*ovāda*). Originally in all these functions, the nuns had to take the assistance of a monk, specially nominated for the purpose by the bhikkhu-saṅgha, but later on this condition was relaxed and the nuns could perform the functions by themselves without the help of a monk. In matters of dispute, however, the service of a bhikkhu was compulsory, but after the infliction of a disciplinary measure, a nun watched the punished nun while undergoing *parivāsa* or *mānatta*.¹

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¹ For detailed treatment, see Miss D. Bhagvat, *Early Buddhist Jurisprudence*, ch. IX.

Linked texts (1)

Cullavagga — Pāli