Thursday, 15 November 2012

Problem recovery ordained as a nun in the Theravada Buddhist tradition (*)

Posted Date: 25/09/2012

Introduction: This is a paper of Bhikkhu Bodhi read at a conference in Hamburg in Germany in 2007, proposed by the Dalai Lama, to discuss the problem to recover the ordained monks-nuns in traditional Theravada Buddhism.

My presentation focused on the matter of the laws and ethics related to the Ni activists in the Theravada Buddhist tradition. This paper is divided into three parts: Part I, I review the arguments by those who follow the conservative Theravada present, who found that the recovery problem ordained monks-ni is not made in terms of the rules. In Part II, I present the study of the classics and ethical advocates for the need to restore the ordained monks-nuns. And in Part III, I will briefly consider the mechanism of the precepts of the recovery problems ordained monks-nuns in the Theravada Buddhist tradition, which is, how do the ordination is done in harmony with the provisions of the Vinaya (Vinaya).

The ordained monks-ni consists of three phases: 1. Ordained as a novice-ni (pabbajja), 2. Formal training-rub-Romania (sikkhamana), 3. Particular life-sufficiency-world / the world monks-ni (upasampada). The Theravada Lawyers posed many obstacles in all three phases. In my paper, I discuss all three phases from two perspectives: from the perspective of opposition by the conservative Law in place, those who claim that it is impossible to recover the ordination, and views of those who support the recovery problem ordained monks-nuns. Because the time for the presentation of this paper is limited, so I will focus on issues ordination only. My conclusion is: I do not think a stance can be drawn explicitly from the Vinaya, but the interpretation of the Vinaya, depending on the context of the interpretation is done, and some of the assumptions and the purpose for which the interpreter to take on the task of interpretation.

I. Case against the recovery problem ordained monks-nuns

Lawyers for the period ordained monks-nuns pose a major obstacle for the recovery of Ni group. The main opposition based on the law that the Law given as binary transmission of this world due to increased implementation. This means that the to by both Ni unions and the Sangha and implementation, and to the transmission of world is purely Theravada, the ordained must come from a Ni current Theravada Group. This leads to a deadlock situation difficult, because in the absence of a current Theravada Ni unions, the ordination of monks-nuns can not be recognized as a right under the law. So do not be able to recover Ni Theravada Group. The ordained monks-ni still beyond the reach during the current lineage of Buddhism. These women want to live well will have to accept an alternative form of well-ordained as nuns eight or ten gender.

II. Case to support the rehabilitation of the Theravada Buddhist Group's

After preliminary legal arguments that conservative officials on Vinaya proposed to against the recovery problem ordained monks-nuns in the Theravada Buddhist tradition, I consider some key factors, on classic and ethics, advocates the restoration work. I divide these factors into two groups: a group I call "old authorization", and the other I call "contemporary pressing circumstances".

'The old authorization' in the first decisions of the Buddha into up a Ni unions as part corresponding to the Sangha. When Mary Ma-Ha-Ba-Xa-Ba-recommended (Bold type) along with five hundred tribal women belonging to the Buddha Shakyamuni, they do not require the Buddha up a Ni unions. They would only allow them to export Buddha, abandoned the family, family live. Although at first the Buddha refused this request, he finally agreed. However, when approved, he not only allowed women, but also allows women ordained established a separate Ni unions, a community is run by its own rules and regulations of them. Although he placed Ni corporation subject to the Sangha in some respects, he still allows Ni unions are largely autonomous. This shows that he recognized Ni Group is a major part of the congregation, no Ni unions, his congregation will not be perfect and imperfect.

To reflect on the contemporary conditions also favor the recovery case ordained monks-nuns. Our time is formed from the ideas of the European Enlightenment philosophy, a movement to confirm the intrinsic dignity of people and led to calls for political equality and justice for all people before the law. Since the mid-19th century onwards, people around the globe have recognized that discrimination based on sex is ridiculous and unfair, a system imposed on society only because of the dominant role of men of the period in which the stability of society depends on the strength and military force. Thus, discrimination based on gender has been challenged almost everywhere in all areas of secular life, and its role within the religion are also given serious consideration. Religion is still the most solid bastion of discrimination, and Buddhism is no exception. It is true that the Law on the regulations for the Tibetan monks-nuns obedience monks-up, and Ni unions must submit to the Sangha, but we should remember that the Buddha lived and taught in India in the first century BC. The elaborately practice of the ritual must be evaluated in light of the social and cultural conditions have changed. When we asked what course of action would be appropriate for today, we should not ask what the Buddha did 25 centuries ago, which should be asked what he would want us to do in this era. If one looks Theravada Buddhism as a religion consists of men ordained, that eliminating women, or only accept women through a few of the unofficial ordination, one would suspect there is something in the basic bias, and the arguments protection viewpoint based on the requirements of the principles of confusing rules will not compelling to be able to dispel all doubt. This would be an example of a type of behavior that we often find in the Vinaya where "but lacks confidence not achieve self-confidence, while among those with self-confidence, then some rather constant comments ". On the other hand, by collecting the courage to restore to women the right to live life fully ordained, that is, by serving the congregation, monks-ni, Theravada Buddhist elders will see show that they know how to apply the Vinaya in a way appropriate to the times and circumstances, and also the expression of compassion and tolerance, rather than insist rejected.

III. Dealing with challenging the rules

However, while there may be strong arguments in classic and moral support for the restoration of the Catholic bhikkhuni nuns, this step can not be done if the opposition in terms of the rules for This movement is not resolved. Lawyers reject the problem to recover the ordained monks-nuns, not necessarily because of prejudice against women (although some may be biased), but because they find that this procedure does not be done in terms of the rules. To serve the congregation, monks-nuns, three challenges that the Theravada lawyers raised need to be addressed. That is the challenge based on: 1. The problem was ordained as a novice-ni; 2. Ordination and training issues Feeds-deleted Romania; 3. The problem ordained / the world monks-ni.

Here, I will discuss only ordained monks-nuns. However, before doing this, I first want to note that the theory of the laws of the Theravada usually mixed gender provisions stemming from the text Vinaya and the Abhidhamma with his interpretation and judgment has been accepted by tradition over the centuries. I do not want to see the traditional light, as tradition represents the accumulated experience of many precepts generation Vinaya experts, and of course, these experiences need to be respected and considered in deciding Vinaya should be applied like in the new circumstances. But we must also remember that the tradition should not be placed on an equal footing with the Vinaya or even with valuable secondary materials as essays solution (Atthakathas) and essays (Tikas). These resources need to be assigned varying degrees of competence values ​​vary according to their different origins. However, our understanding of the Vinaya are strong traditional basis, we may unintentionally entangled network of the conservative Law and this prevents the ability to distinguish the us of what is drawn from the traditional Vinaya and what do regulations. Sometimes just changing judgments that can also interpret the Vinaya principles to a whole new understanding.

I will illustrate this point by the method of geometric analogy. A horizontal line is drawn through a point. When this line extend the distance between the two ends wider. It is clear that the two ends will never meet, and if there are any doubts about this, sure I would question the logic of this person. But events like this just because I'm thinking in the range of traditional geometry, Euclidean geometry, which hold influence in mathematics until the 20th century. However, if we accept the position of the circular geometry (spherical geometry), we can see that a straight man past a certain point, if extended far enough, eventually the two ends of it will come together. Again, in traditional geometry, we are taught that a triangle can only have at most a right angle and the sum of the angles of a triangle equal 180 degrees, and this may prove absolute closely. But such events occur only in Euclidean space. Give me a ring, and we can define a triangle has three angles and the total angle of 270 ^o . So, if I give up your familiar, a series of new possibilities suddenly broaden my understanding.

The same goes for our understanding of the Vinaya. For conservative theory, the basics are: i) the transmission of binary gender rose made provisions to apply to all cases and does not accept any exceptions or adjustments to suit with circumstances; ii) and Theravada Buddhism is the only sect to preserve authentic Vinaya tradition. Once those comments are accepted, will not be a way out for the conclusion that the Catholic bhikkhuni nuns were dashed forever. However, those who support the rehabilitation of the Ni group activities with other comments. For them, the basic starting point is the decision of the Buddha established Ni unions. Procedures ordination just precepts mechanism to make that decision. From this standpoint, prevent the application of that decision only as a point of discipline mechanism that is obstructing the completion of the intention of the Buddha. This does not mean that the way to make the right decision would violate the provisions of the Law School. But within those rules cover, two of Conservative rule can be overcome by one or both of the following points: i) in exceptional cases Sangha can apply the transmission about Pi -parade-ni made by one-set-up, based on the teachings of the Buddha: "Bhikkhus, I allow him to ordain monks-nuns"; ii) to maintain the form of ordination by binary-set-up done, the Theravada Sangha can combined with a Ni delegation from an East Asian country "from the" the Tibetan Ministry of Law.

Traditional ways of this world can not satisfy the strictest requirements of the theory of conservative Theravada Vinaya, that is, the ordination to be done by binary the Monks-up and monks-nuns , and those who have been ordained from the monks-rise and monks-nuns of the Theravada lineage unbroken. But to make this demand can not be made to become a zero-tolerance required in the rehabilitation of problem to the monks-nuns, it seems unreasonably demanding. In the opinion of many Theravada monk wisdom, primarily comes from Sri Lanka, then accept one of the two ways mentioned above will lead to the peak is an ordained monks-ni the rules and the same then this will give women the opportunity to live a life of dignity, according to the Buddha way intended to ni they are pursuing - that is the life of the monks and nuns were ordained .

Great World Forum monks-nuns held in Bodh Gaya under the auspices of the Dong Son Buddhist Monastery, a combination of the two methods above. This method provides satisfactory results than just one of two ways only. The World Forum ceremony gathered monks from many different traditions - Chinese Mahayana, Theravada, and Tibetan - along with the monks-ni Taiwan and the West to celebrate the ordination of full sufficient sensitivity increases with the Chinese tradition. The nuns were ordained include Theravada nuns from Sri Lanka and Nepal, as well as the Western nuns in the Tibetan Buddhist tradition. One might think that this is the ritual of the Mahayana and the nuns were ordained to become monks-Mahayana ni, but this is a misunderstanding. While the Chinese monks are the Mahayana Buddhist Vinaya tradition they abide not Mahayana Precepts but the About the Tibetan Ministry of Law (Dharmaguptaka), which is belong to traditional laws Vibhanga (Vibhajyavada) of the Theravada sect based in the south. This is the equivalent to the Theravada sect in northwestern India, with the classic collection, Luan A-Pi-talk and a Vinaya largely corresponds with the Pali Vinaya. Thus the World Forum conducted by the Chinese Sangha at Bodhgaya transfer of the French line of the Tibetan language and precepts, these nuns are now monks-ni-life full of world according to the lineage of French rule Tibet.

However, the monks-ni in Sri Lanka wanted to become heirs of the Theravada Vinaya in order to be accepted by Sri Lanka Sangha. The monks Sri Lanka has sponsored for ordination also concerned that if the monks-nuns returned to Sri Lanka with the ordination from China alone, those of their brethren will see the ordination was mainly of the Mahayana sect. To avoid this, just a short time later, the new monks-nuns go to the city of Sarnath, where the nuns underwent an ordained other was conducted in Pali by the Venerable Theravada monks in Sri Lanka made. The transmission of this world do not deny the transmission of binary ago by the rise of the Chinese Sangha done, but only complement and give the ordination was a new direction. The transmission of binary gender rose made in Bodhgaya recognized nuns was the monks-nuns, but the lineage from the line the Tibetan Ministry of Law, and the next ordained by the Sangha Theravada implementation in Sarnath has officially taken the monks-nuns in Theravada congregation. Now the monks-nuns the right to follow the Vinaya of the Pali Canon and make the task of necessity of gender colon together with their brothers in the congregation of Sri Lanka Theravada.

During the transmission of the world with binary full increase is definitely way better when conditions make, another case also highlighted to demonstrate the transmission of the world can only by the Theravada Sangha implementation only. One could argue that in exceptional cases, when a congregation of monks-ni was broken, the Theravada Sangha are the ancient right to bring the case file as a precedent when no Catholic monks-nuns, and recovery rate of the Buddha allowed Sangha alone transmission of world for monks-ni. This regulation can be protected based on the principle of analogy: when an exception is used in some cases to achieve the desired goal, in some cases, like that in all way, if there is no way to achieve the desired purpose, we can apply the exception that way. In this case, we find the situation comes charter was in my youth congregation, monks-ni first formed, when the Order was put in a situation the rot dilemma. Friday charter of disrespect France requires the ordained monks-ni to due delicate rose implement, but the moment there is no congregation, monks-nuns. So how to overcome difficulties Sangha this deadlock? According to the scriptures, the Buddha taught: "I allow the monks ordained monks-ni". And so, the monks continued to ordain the monks-ni binary until the increases become reality regulations. This situation is almost identical circumstances we encountered recently, women who want to be ordained monks-nuns in the Theravada tradition but no monks-ni Originally do begin presented to them. Therefore, a solution has been proposed is to allow Theravada monks increased use of the authorization, which has never been canceled, to ordain monks-ni until a congregation of monks- ni function actually formed. This is how Sri Lanka Sangha has applied in Sarnath to give the monks-ni Sri Lanka was the second ordained and officially put into Theravada Sangha.

However, now that Ni Theravada Group has been serving life in Sri Lanka, there is no explanation to justify the transmission of the most modern world due to the increasing implementation only. If a woman wants ordained monks-nuns in the Theravada tradition, he must be trained morality Food-delete Romania and eventually ordained monks-ni in Sri Lanka. Surely this time as an opportunity to the ordained monks-ni are widely spread in the West.

Conclusion

Church events bhikkhuni nuns broken has set for us a situation is not explicitly mentioned in the Vinaya, and that such a situation does not get a clear solution. As far as I understand, we can not read Law Tibet with an attitude of prejudice as unconditional allow or totally prohibit the congregation, monks-nuns. These attitudes are the result of the interpretation, and the interpretation often reflects the attitude of the interpreter within the framework of the review of the person, as well as to reflect the language of the text of the Law that he uses .

In my opinion, to solve this problem, the first question we must address is: "Buddha want his elder disciples do in such a situation, now, in this century No. 21? ". Does He want us to apply the rules of the ordained manner of removing women from ordained life full of dignity, so that we present to the world a religion in which only men are entitled to live life fully ordained? Or rather, He wants us to apply the rules of the Vinaya in a way that compassion, generosity and tolerance, and has since donated to the world a true religion as a symbol of reasonable and non-discriminatory?

We can not have immediate answers to these questions in any classic or traditional text, but I do not think we totally fall in my opinion. From the classic text, we can see that when making important decisions, the Buddha expressed compassion and the strictness of the rules, we can see that while the provisions of the standard standard behavior of the Sangha, he has to consider the expectations of culture and society of his contemporaries. So, in order to find a solution to our own problems, we have two compass to guide action. One is to be true to the spirit of the Dhamma - in both word and spirit, but above all the spirit. Two is to meet the horizons in terms of culture, knowledge and human society in particular historical era in which we live, the era in which we are trying to form future fate our own future and the fate of Buddhism. Be seen in this light, the issue of rehabilitation of Education bhikkhuni nuns can be seen as a real good fit with the core spirit of the solution, help to fulfill the mission of the Buddha "open door Undead" for all sentient beings, for women as well as men. At the same time, the existence of a congregation of monks-ni can act as a good tool. This will allow the nuns made many significant contributions to Buddhism in many ways like increased sex - they may be a professor, scholar, teacher, education, counseling, social, and instructed by the ritual - and perhaps unique in some cases only for the nuns, such as counseling and guidance for women lay. A congregation of monks Buddhist-ni will also help to get the respect of scholars in the world, those who see the problem does not distinguish between men and women is a sign of a true religion worthy comedy harmony with the noble tendencies of modern civilization.

(Figure: Accept Di form his home and at the same time allow women to be ordained.). END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.MHDT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUNS=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.15/11/2012.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).