Part 2 - Ordination of Women (becoming a bhikkhunī )

Requesting for Permission for Ordination of Women.

Step-mother Mahā Pajāpati Gotamī had approached the Buddha since the time of His first visit to Kapilavatthu with a request for admission of women to the Order by formal ordination. Since then she had made the requests for three times repeatedly and the Buddha had rejected her request every time.

The reason for such rejection was because the Buddha had decided to grant admission of women to the Order not easily but only after pains-taking efforts on the part of women to gain permission for ordination. Only then would they realize that becoming a bhikkhunī in the Dispensation was a thing difficult of attainment and would safeguard their bhikkhunī status with constant vigilance. He wished them to cherish the hard won admission to the Order after a great struggle.

Thus, when Mahā Pajāpati Gotamī made her first request, which was repeated three times to the Buddha at the Nigrodha monastery of Kapilavatthu, her request was rejected by Him for reasons as stated above. At each attempt, she had to abandon her hope and return to the royal palace.

Now an opportunity had presented itself for her to make another attempt when the Buddha had taken up residence at Vesali to keep the fifth vassa.

As stated in the previous chapters, the five hundred bhikkhus of royal blood, prior to their attainment to arahatship, had messages sent to them by their former spouses, requesting them to return and live a household life again. These ladies made their earnest appeal again by sending messages, as before, to the five hundred bhikkhus who had become arahats now. But the arahat-bhikkhus sent the reply: “We are no longer in a position to lead a worldly life.”

The five hundred deserted wives considered that ‘it would not be appropriate to seek for new married life’ and decided unanimously to go to Mahā Pajāpati Gotamī to appeal to her ‘to obtain permission from the Buddha for admission to the Order as bhikkhunīs.’ Accordingly, they went in a group to the step-mother Mahā Pajāpati Gotamī and made their appeal to her.

Their request reminded her of her failure to obtain permission for the women to receive ordination when the Buddha was taking up residence at Nigrodha monastery on a previous occasion and so she had a hair-dresser to shave their heads, including that of her own, and asked the ladies to wear dyed clothes to assume the form of bhikkhunīs while they were still in the royal palace. Then they made arrangements to set out all together for Mahāvana forest of Vesali where the Buddha was then residing.

The distance between Kapilavatthu and Vesali was fifty yojanas; and when Sakayan and Koliya royal families considered arrangements for their journey, they concluded: “It would not be possible for these princesses and royal ladies, who were brought up so regally and gently, to make the journey on foot,” and they arranged to provide them with five hundred sedans to solve the problem.

The five hundred ladies agreed amongst themselves that such a mode of travelling might tantamount to an act of disrespect to the Buddha and they therefore made the journey of fifty yojanas on foot. Royal families of both countries arranged for regular provision of food at every stop and sufficient number of escorts for their security en route to Vesali.

Having made the difficult journey of fifty yojanas, their delicate feet were swollen with boils that took turns to rise and burst, looking as if they were covered with seeds of clearing-nut, Strychos potato rum. All the five hundred fair ladies, headed by Mahā Pajāpati Gotamī, arrived at Vesali with swollen feet, bodies besmeared with dirt and dust, with tears streaming down their cheeks and in sore distress, stood in a group at the gate of the Kutagara monastery in the forest of Mahāvana. (They dared not enter the precincts of the monastery at once).

(Step-mother Mahā Pajāpati Gotamī thought to herself that she had taken on the dress of a bhikkhunī without the permission of the Buddha; and the news of her action had already spread throughout the land. It would be well if the Buddha would be pleased to admit her into the Order. But, failing that, she should have to withstand reproaches. That was the reason why she stood bewailing at the gate without daring to seek entry).

When Venerable Ānanda noticed Mahā Pajāpati Gotamī in such a plight at the gate, he came to her and inquired: “O dear Step-mother, why do you look so miserable? Have the royal relatives of Sakya and Koliya families met with tragedies and are ruined? Why are you in an unsightly appearance such as this, with swollen feet, and looking shabby, a grief stricken face, standing helplessly and weeping at the gate?”

Whereupon, Mahā Pajāpati Gotamī replied: “O... Venerable Ānanda, we have been standing at the gate with tears for failure to get the Buddha’s permission for women to receive formal ordination, so that they might lead the life of bhikkhunīs in the Dispensation of Dhamma-Vinaya.” Ānanda soothed her by saying a few words of encouragement: “Step-mother... if that is the case... I will go and approach the Tathāgata for admission of women into the Order by formal ordination, so that they might lead the life of bhikkhunīs in the Dispensation of Dhamma-Vinaya; please remain at the gate till I come back,” and so saying Venerable Ānanda went to the Buddha and made this request:—

“The Most Exalted Buddha... Step-mother Mahā Pajāpati Gotamī is standing at the gate with her feet swollen, her body covered with dirt and dust, her heart soared, tears streaming down her cheek, and in a miserable plight for failure to obtain your permission for womenfolk to receive formal ordination, so that they might lead the life of bhikkhunīs within the sāsana. May I pray solemnly that they be granted Your permission for receiving formal ordination!”

The Buddha said in response: “That is not a proper thing... dear Ānanda and I advise you not to be interested in the matter of admitting womenfolk into the order as bhikkhunīs.” With an undaunted will, Venerable Ānanda made similar requests for the second time, for the third time, but received the same words of discouragement from the Buddha.

A Renewed Request

Venerable Ānanda thought of a new approach, after failure to obtain permission for admission of womenfolk to the Dispensation of Dhamma-Vinaya for three times, and accordingly went to the Buddha and addressed Him:

“Most Exalted Buddha... could womenfolk attain ariyaship ranging from Fruitional Stage of sotāpatti, sakadāgāmī, anāgāmī to arahatta, by leading the life of bhikkhunīs within the frame-work of Dhamma-Vinaya sāsana?”

Whereupon, the Buddha replied: “Ānanda.. womenfolk could attain Ariyaship ranging

from Fruitional Stage of sotāpatti, sakadāgāmī, anāgāmī to arahatta, by leading the life of bhikkhunīs within the frame-work of Dhamma-Vinaya sāsana.”

“Most Exalted Buddha..., if womenfolk were capable of attaining the four Stages of ariyaship by way of their being bhikkhunīs within the frame-work of Dhamma-Vinaya sāsana, may I submit a case that is worthy of the Tathāgata’s sympathetic consideration in support of my request:—

Most Exalted Buddha... Mahā Pajāpati Gotamī had rendered great service to you besides being your step-mother. She was responsible for feeding, nursing you and for your physical and mental wellbeing ever since the time of your birth. She used to tidy you up by showering with scented water twice a day. Indeed, she was responsible for feeding you exclusively with the milk that flowed from her breast.”

(Mahā Pajāpati Gotamī gave birth to Prince Nanda a few days after Mahā Maya Devi had given birth to the Bodhisatta. She entrusted her own child, Nanda, to the care of wet nurses, and she volunteered to act as Bodhisatta wet nurse and caretaker; hence this additional weight applied to his request!)

“Most Exalted Buddha... I humbly pray for favour of granting your permission for the womenfolk to receive ordination as bhikkhunīs within the frame-work of Dhamma-Vinaya sāsana.”

The Buddha finally acceded to Ānanda’s entreaties, saying: “Ānanda, if Mahā Pajāpati accepts the Eight Special Rules (Garu-dhamma), let such acceptance mean her admission to the Order.

The Eight Special Rules (Garu-dhamma) are:

(1) A bhikkhunī, even if she enjoys a seniority of a hundred years in the Order, must worship, welcome with raised clasped hands and pay respect to a bhikkhu though he may have been a bhikkhu only for a day. This rule is strictly to be adhered to for life.

(2) A bhikkhunī must not keep her rains-residence at a place that is not close to the one occupied by bhikkhus. This rule is also to be strictly adhered to for life.

(3) Every fortnight, a bhikkhunī must do two things: To ask the bhikkhu-sangha the day of Uposatha and to approach the bhikkhu-sangha for instruction and admonition. This rule is also to be strictly adhered to for life.

(4) When the rains-residence period is over, a bhikkhunī must attend the Pavarana ceremony at both the assemblies of bhikkhus and bhikkhunīs, in each of which she must invite criticism on what has been seen, what has been heard or what has been suspected of her. This rule is also to be strictly adhered to for life.

(5) A bhikkhunī who has committed a sanghadisesa offence must undergo penance for a half-month, pakkha manatta, in each assembly of bhikkhus and bhikkhunīs. This rule is also to be strictly adhered to for life.

(6) A bhikkhunī must arrange for ordination by both the assemblies of bhikkhus and (bhikkhunīs for a woman novice only after two year’s probationary training under her in the observance of six training practices. This rule is also to be strictly adhered to for life.

(7) A bhikkhunī should not revile a bhikkhu for any reason whatsoever. This rule is also to be strictly adhered to for life.

(8) Bhikkhunīs are prohibited from exhorting or admonishing bhikkhus with effect from today. Bhikkhus should exhort bhikkhunīs when and where necessary. This rule is also to be strictly adhered to for life.

These are the Eight Special Rules (Garu-dhamma). If Mahā Pajāpati Gotamī accepts the Eight Special Rules, let such acceptance mean her admission to the Order.”

The Buddha thus permitted the establishment of bhikkhunī-sāsana after expounding the Eight Special Rules for their guidance.

Ānanda learned the Eight Special Rules from the Buddha and returned to Mahā Pajāpati Gotamī at the gate and told her what had transpired at his meeting with the Buddha:—

“Great step-mother.... if you accept the Eight Special Rules, such acceptance means your admission to the Order. The Eight Special Rules are:

(1) A bhikkhunī, even if she enjoys a seniority of a hundred years in the Order, must worship, welcome with raised clasped hands and pay respect to a bhikkhu though he may have been a bhikkhu only for a day. This rule is strictly to be adhered to for life.

Etcetera (Pelayya)

(8) Bhikkhunīs are prohibited from exhorting or admonishing bhikkhus with effect from today. Bhikkhus should exhort bhikkhunīs when and where necessary. This rule is also to be strictly adhered to for life.

Great step-mother, you can count yourself as one who has been duly admitted to the Order of Bhikkhunī, the moment you adhere strictly to these Eight Special Precepts.”

Mahā Pajāpati Gotamī responded: “Venerable Ānanda.... just as a young maiden who is in the habit of decorating herself with flowers, with her hair washed and brushed or a man in like manner, would eagerly receive lilies, Moe-swe or Lai-tu flowers, with outstretched hands, for planting on their heads if and when offered; so also I am prepared to adhere to the Eight Special Rules (Garu-dhamma), with great delight and due respect till I breathe my last.

Thereupon, the Venerable Ānanda approached the Buddha again with profound respect and stood at a suitable place and addressed: “Most Exalted Tathāgata... Mahā Pajāpati Gotamī has vowed to adhere strictly to the Eight Special Rules as laid down, with due diligence and respect up to the end of her life.”

(Her enthusiastic acceptance of the Eight Special Rules constitute automatic admission to the Order; she became a bhikkhunī without formal ordination in a Sima. Such procedure of admission into the Order is known as “Attha garudhamma patiggahana Upasampadā.”)

Permission Granted for Ordination of Bhikkhunī

Step-mother Mahā Pajāpati Gotamī went to the Buddha and sat at a suitable place with due respect and asked: “Exalted Buddha... what should I do with the five hundred princesses of royal blood?” He gave her certain instructions. She left after hearing the dhamma and making obeisance to Him.

Then the Buddha told the bhikkhus about His instructions to Mahā Pajāpati and laid down the following rules:

“Bhikkhus, I give permission to bhikkhus to help in ordination of female candidates to become bhikkhunīs.”

The bhikkhus proceeded to help in ordination of the five hundred royal princesses with Mahā Pajāpati Gotamī as their preceptor (upajjhaya). They were known as “ekataw upasampaññā” there being insufficient number of bhikkhunīs to participate jointly with bhikkhus in the ordination ceremony.

When the ordination ceremony was over, Mahā Pajāpati Gotamī attained Fruition stage of arahatship through hearing Sankhitta Sutta (Aṅguttara), and the five hundred bhikkhunīs attained ariyaship according to their wishes, ranging from sotāpatti, sakadāgāmī, anāgāmī to arahatta through hearing Nandakovāda Sutta (Majjhima).

(The ordination of distinguished bhikkhunīs, such as, Queen Yasodharā, Princess Janapadakalayani, Queen Khemā, Dhammadinna, wife of a rich man, Bhaddakapila, will be described separately when we come to the “Jewel of Sangha”.)