Why dual ordination?

One of the obstacles that is often quoted for the reason against ordination of women in Theravada Buddhism is that as there is no more bhikkhuni sangha, hence proper ordination cannot be given.

In order to understand the issue we need to look back to the history of dual ordination itself.

The first bhikkhuni, Maha Pajapati was given Garudhamma for her ordination but her followers, a large number of Sakiyanis were given ordination by the bhikkhu sangha.

The Buddha clearly gave permission to the bhikkhus to give ordination to the women. (Cullavagga, Vinaya Pitaka, in Thai version it is in Volume 7, p.321)

The ordination of women was given only by bhikkhu sangha for some times. Then there was a case of a woman who did not answer the antarayikadhamma, and hence the bhikkhus could not proceed with the ordination.

The bhikkhus consulted the Buddha and the Buddha suggested that in such case the bhikkhunis should first clarify that this woman has no obstacles from the antarayikadhamma.

Let us look at the antarayikadhamma. For bhikkhus there are 13 and for bhikkhunis there are 24. antarayika means dangerous and hence become obstacle for monastic life. The Sangha must make sure that this woman who is asking ordination must be a woman, that she has proper gender mark, that she does not bleed all the time, that she does not have two sexual organs, etc.

Such questions were very personal and embarrassing for this woman to answer in front of all the bhikkhus.

Because of this reason, the woman in question was too shy to answer.

The Buddha was quite aware of the nature of the questions, and with his compassion he made allowance that it should be clarified by the bhikkhuni sangha before coming to the bhikkhu sangha.

So it became a tradition to give dual ordination to a woman.

When Ven. Mahinda propagated Buddhism in Sri Lanka, his teaching was very well received. And Princess Anula, King Tissa's sister-in-law became a Sotapanna. She then requested Ven.Mahinda Thera to give her ordination. He said he came with only the bhikkhu sangha, and that she would need the bhikkhuni sangha in order to give dual ordination. He then, suggested that King Tissa send an envoy to King Asoka, asking for the bhikkhuni sangha which was led by his own sister who was also a bhikkhuni.... Princess Sanghamitta Theri.

He insisted on the bhikkhuni sangha because there was still bhikkhuni sangha in his time.

So Princess Sanghamitta Theri arrived with 18 bhikkhunis, their names were clearly recorded in Dipavamsa (4th Century Chronicle). That was how the bhikkhuni lineage was established in Sri Lanka under royal patronage.

In 433 A.D. a group of bhikkhunis was invited to give ordination to the Chinese women, this was led by Ven.bhikkhuni Devasara. (the record is found in the English translation by Edward Conze in Buddhist Text Through the Ages). That was the establishment of the bhikkhuni lineage in Chinese tradition.

While the Sri Lankan sanghas came to an end in 1017 A.D. with the invasion of Jola king from south India, the Chinese bhikkhuni lineage continued to prosper up to present.

Bhikkhuni lineage never arrived in South East Asian countries.

In order to start establishing the Theravada bhikkhuni lineage, there are at least two ways.

One is by inviting the Chinese bhikkhunis to represent the bhikkhuni sangha as the vinaya required. But the trouble has been the question of acceptance. The Theravadins consider the Chinese bhikkhuni lineage to be Mahayana, this also needs clarification.

The ordination lineage is based on the vinaya, and the continuation of the ordination has always been the same vinaya. The patimokkha as followed by the Chinese bhikkhunis is that of Dhammagupta which is a branch from Theravada (see the 18 schools in king Asoka's period). It is the extension of the Theravada patimokkha and more. So from the point of view of vinaya lineage there should not be difficulty in accepting the Dhammagupta patimokkha of the Chinese tradition.

If the Theravadins feel uncomfortable to continue the ordination lineage from the Chinese, can they start the bhikkhuni ordination only with the bhikkhu sangha?

Of course, they can. Following the allowance of the Buddha as quoted earlier. With a clear understanding of why dual ordination was introduced, the ordination of bhikkhuni can be given by the bhikkhus only. Providing that a woman can answer all the antarayikadhamma clearly to the bhikkhu sangha.

If we all remember that the Buddha established Buddhism with the responsibility of the fourfold Buddhists, namely the bhikkhus, bhikkhunis, laymen and laywomen.

He trusted the responsibility oh each of the group equally that they would:

1. study his teaching,

2. put it into practice,

3. and be able to defend his teaching when need arises.

When bhikkhuni sangha is missing from the Theravada tradition, it is only the responsibility of our bhikkhu sangha to see that the bhikkhuni sangha is established.

Often we tend to insist on keeping the purity of the Theravada lineage and seems to have forgotten to pay respect to the Buddha who actually established the bhikkhuni sangha.

With the right understanding of the spirit of the Buddha, the bhikkhuni sangha will eventually be re-established in Theravada Buddhism.

Dhammananda bhikkhuni

Buddhasavika Foundation

195 Wat Songdhammakalyani, Petkasem Hwy.

Nakonpathom 73000 Thailand