Revival of the Bhikkhuni Sasana in Sri Lanka.

In this paper I propose to deal with some common misconceptions prevalent in Sri Lanka regarding the revival of the Bhikkhuni Sasana. The female order flourished here from its inception from the reign of King Devanampiya Tissa (250-210 B.C.) right up to the fall of Anuradhapura to the South Indian invaders in AD 1017 i.e. well over a thousand years.

* What were the causes of the disappearance of the Bhikkhuni Order?

We cannot adduce clear cut precise reason with dates. But the view expressed by Buddhist scholars is that during the invasion and rule by South Indian Cholians both the Orders of monks and nuns disappeared.

* What are the reasons attributed?

Religious persecution is not mentioned in the historical records. With the deportation of the king as a prisoner to India Buddhism lost its defender and patron. Living condition became hard for monks and nuns. The costly treasures of the rich temples were ransacked. A famine after the invaders were expelled caused immense hardship to the clergy. The monks fled to India, Maldive islands and Burma for survival. Others went long distances to the Southern inhabited parts through forests, mountains, etc. The nuns could not do any of these things, they were the first to perish in the famine.

* How was the Bhikkhu Order revived and the Bhikkhuni Order not revived after King Vijaya Bahu drove away the invaders and regained freedom?

King Vijaya Bahu received helped from the Burmese King. They were both devoted Buddhists and had the interests of the Sasana at heart. For the revival of Buddhism the Burmese King was able to send only a delegation of monks. There was no Bhikkhuni Order in Burma, Thailand or any other nearby country. So he could not send bhikkhunis to revive the Order of nuns in Sri Lanka.

Also during the Polonnaruwa period that began during the reign of King Vijaya Bahu, Lanka came under strong Tamil-Hindu influence. South Indian case system was adopted by the Sinhalese. Hindu gods were admitted to Buddhist temples, Hindu rites, manners and customs were liberally adopted. Caste entered the Sangha in the ensuing period. In terms of the Manu Laws of Hinduism women were debarred from holy Order and could not lead the independent renunciate life of a Buddhist nun. The monks declared the bhikkhuni Order defunct and unrestorable until Maitriya Buddha appears in the next aeon. Since then no attempt was made to restore even a junior order of Buddhist nuns (i.e. samaneri order).

* Why the monks could not revive the Bhikkhuni Order without participation of bhikkhunis? Were they prohibited from doing so by the Vinaya rules?

There is no such prohibition in the Vinaya rules. There is a rule in the Eight Strict Rules of the nuns (Garudhamma) which stipulates that the higher ordination (upasampada) of nuns should be clone by nuns and then confirmed by a chapter of senior monks. So monks cite this rule, and interpreted it to say that the Bhikkhuni Order cannot be revived without nuns.

* The Bhikkhuni order exists in China and Korea, why cannot these bhikkhunis be invited to initiate the revival?

Here sectarianism in Buddhism acts as a barrier. Although Lord Buddha decried sectarianism and disunity in the Sangha or several occasions, one hundred years after the Great Passing Away, sectarianism entered the Sangha and brought in antagonisms and disunity. Based on this disunity and sectarian prejudice, the Theravada hierarchy says it is their tradition not to invite Mahayana monks or nuns to assist in their ordination ceremonies.

* Is this a correct Vinaya-based attitude in keeping with the dhamma Vinaya of the Buddha? Is it helpful to preserve the longevity and survival of Buddhism in the modern world?

The Vinaya does not recognize or endorse sectarianism. If monks and nuns observe the Vinaya rules and accept the basic Dhamma, i.e. the Four Noble Truths and the Eightfold path and other teachings, they are genuine Buddhist monks and nuns. Such monks and nuns can teach, practice and propagate Buddhism in the modern world. Sectarian prejudices based on traditional practices in the past should not hamper the spread and progress of Buddhism in the modern world.

* If monks have the welfare of the Sasana at heart in the modern world with its human rights and democratic values can they not revive the Bhikkhuni Order. Can they not device ways and means of doing so in accordance with the Dhamma Vinaya?

Ways and means have been studied by the learned, virtuous and progressive section of the Buddhist sangha, particularly in Sri Lanka-the fountain head and headquarters of Theravada Buddhism after it's expulsion from India. These monks point out the dual order stipulation in the Vinaya for the higher ordination was enacted at a time when both Orders of monks and nuns were functioning under the Buddha. It is well and good when both monks and nuns are available. But in a country or era when nuns are not available--a Bhikkhuni Order cannot be revived.

* Then what option did they find in terms of the dhamma Vinaya to revive the Bhikkhuni Order?

They round a Vinaya text which says "I permit you, monks to confer ordination on women." This was uttered at the inauguration of the Bhikkhuni Order by the Buddha, after himself had given permission for Maha Pajapati Gotami to join the Order.

This Vinaya injunction has not been revoked or annulled. They found in this text the authority to revive the Bhikkhuni Order. But because of the traditional insistence on the dual Order Ordination, and to avoid controversy with the obscurantists who insist on the Dual Order procedure they decided to revive the Bhikkhuni Order first at Sarnath (in India) then with subsequent ordinations at Bodh Gaya and Dambulla, Sri Lanka.

* Who were the progressive, broad minded Sinhalese Elders who organized and participated in the revival of the Bhikkhuni Order?

They were Ven.Pandit M.Vipulasara, Rector, Parama Dharma Buddhist Seminary, Ratmalana; Ven.T.Dhammaloka, Anusanghanayaka of Amarapura; Ven.Prof.K.Vajira of Vidyalankara Seminary, Kalaniya; Ven.P.Somalankara; Ven.Pandit J.Sumangala, aBBot, Dambulla Rock Temple and etc.

* Who provided the funds for the Buddhist nuns and organized the ceremonies and functions connected with the revival?

The Chinese Buddhists under Fo Guang Shan and Buddhist Light Association of Taiwan and Korean Buddhist organization patronized and assisted in all possible ways. A Buddhist delegation sent to China by President J.R.Jayawardena to study and report on the feasibility of reviving the Bhikkhuni Order reported favorably in their findings and recommendations to the Government.

* Who opposed and objected to the revival? What were their reasons?

The Mahanayaka Triumvirate consisting of the Primates of the Siamese, Amarapura, and Ramanna Sects viewed the revival with disfavor and prejudice. The chief objector who used all the media available to raise objections was the late Ven.M.Pannaseeha, the Amarapura Primate. The objections raised by him were based on traditional practise, sectarian prejudice, and pontifical statements such as "it is against the Vinaya"-with out quoting the Vinaya rule to support their argument. He insisted on "Theravada Nuns" participating, as if there were Theravada or any Buddhist sect during the Buddha's life time. He strained at every possible objection however weak it may be to show that the revival was not possible.

* Now what is their stance after seven years of revival, with nearly 400 fully ordained bhikkhunis in Sri Lanka well patronized and maintained by devout Buddhists?

Now they have to lie low and bring pressure on the Government not to recognize the nuns and give them financial, educational and forms of support extended to the monks. Thus there is twisting of the hands and pressurizing in a vain bid to retard the growth and healthy development of Bhikkhuni Sangha.

* Could these tactics harm or impede the growth of the Bhikkhuni Sangha in Sri Lanka?

No, it is bound to end in failure. They will have to accept and recognize what they cannot prevent. In the nineteenth century when Sri Lanka was under the British rule, the Kings with the Sangha as their advisors, men of "low caste" were not admitted to the Sangha. The idea was to prevent low-caste men becoming abbots of temples with large incomes and revenues, thereby depriving the high caste of the monopoly of monastery temporalities. But after the British conquest of the island in 1815 the power of the king and the Sangha was broken. Low cast leaders seized the opportunity to take advantage of British religious freedom, democratic values, civil liberties, etc. They sent their men to Burma to be ordained by Burmese Prelates who neither recognized or practiced the Hindu caste system entrench in Sinhalese society.

After ordination in Burma they came back and started the Amarapura and Ramanna Sects. The British Government recognized them. They received public support particularly from the so-called "Low castes". The Primate of the Siamese Sect appealed to the Governor not to recognize the new sects. The British Governor Brownrigg turned down their objection. And now today they recognize and co-operate with these two sects. Similarly with public acceptance and support, the newly revived Bhikkhuni Sangha will come to be recognized and accepted by the Mahanayaka Triumvirate, the Government and the people with the lapse of time.

* Sri Lanka had a woman Prime Minister in the recent past, Her daughter is now the President of the Sri Lanka Republic. Did they help in reviving the Bhikkhuni Order?

Though Buddhists they neither supported nor encouraged the revival of the Bhikkhuni Sangha. For political expediency and to carry favor with the Mahanayaka Triumvirate they remained unconcerned and indifferent. They found it politically expedient to play second fiddle to the obscurantist feudal minded hierarchy.

(1) Mr. Weeraratne is our regular contributor from Sri Lanka. Though he is already 80 years old he always provides for the positive energy.

He has been constantly active writing on various topics particularly on women's issues for more than 40 years.