In an unprecedented historical act, Ajahn Brahm (full name: Ajahn Brahmavamso), a senior monk in the Thai Forest Tradition of Theravadin Buddhism, conducted a full ordination at his Australian monastery for a
group of four nuns to make them Bhikkunis, the highest level of
Buddhist monastics that women can attain. The ordination is undoubtedly
a huge move towards re-establishing the extinguished lineage of full
female monastics in the oldest of the Buddhist traditions, but at the
same time the controversy that it has sparked has served to illuminate
how much work remains to be done within the fight for gender equity in
Theravadin monastic communities.The ordination, planned without consultation with the governing body of the Thai Forest tradition who were only given notice a couple of weeks before it took place, resulted in the Ajahn being given a choice: state that the ordination was null and void, or have his monastery revoked of its status as a branch monastery of the Thai Forest Tradition. He bravely chose the latter, and the resulting expulsion of his monastery has made clear the position of the establishment: the revival of the Bhikkuni order and granting of full rights to women in the tradition is of less value than preserving the protocols and "harmony" of a monastic institution that while producing some of the most awakened teachers and practitioners of the dhamma that the West has known, has also been dominated by oppressive patriarchal practices for many hundreds of years.
As I've looked into the happenings surrounding the ordination, there's no doubt that there are many complexities. The canonical and contemporary laws regarding female ordination are debated. The sovereignty the central authority of the Thai Forest tradition's governing body over monasteries outside of Thailand is unclear. The process by which Ajahn Brahm and his colleagues at Bodinyana undertook the ordination is not fully supported even by those in the Western monastic community that have voiced that they wish to see the Bhikkuni order re-established.
But one thing is clear: these are all formalities. Laws, even canonical ones if need be, can be changed. Indeed, it's a core tenet of Buddhism that all things are impermanent, nothing is immutable. Ajahn Brahm made a choice, to make the institutions of the dhamma fall more in line with the core values of the dhamma, and now many of his monastic and lay counterparts that are Buddhist leaders both here in the West and in Thailand have that same choice. Some have unfortunately already made the wrong one. If the others stand idly by as this happens, it's clear where they stand. If you support what Ajahn Brahm is doing, make your voice heard on this petition, and let dharma teachers you have relationships with know that you believe that they should put in their two cents in on the issue. May all beings have the same opportunity for practice and awakening, no matter their gender or anything else.
Add to Del.icio.us
Add to Technorati
Add to Digg
Add to Newsvine
Add to Facebook
Add to StumbleUpon
Subscribe
The history clearly shows the Bhikkhuni Order from the time of the Buddha Himself. Although, reluctanct at first, he relented to the entreaties of the disciple Ananda. At His time many bhikkhuni's achieved Arhatship and the lesser levels.
The history shows that the lineage of the Bhikkhuni Order is intact to this day. Let those who have faith practice accordingly..... where there is obstruction let them retreat and go elsewhere. Why cause ructions in the ranks of those who hold a narrower view? Why must there be the forcing of one's values and views on others?
Thank you for sharing this. While we often hear of controversies around the ordination of women priests or gay bishops in Christianity, it is also important to recognize that Buddhism is not totally free from discrimination. I do not practice in the Thai Forest tradition and so I do not know their beliefs or customs on the matter. However, as a woman (and as an African-American), I'm always glad to see boundaries broken.
@Greg - yup, he's one of the monastics I referred to that supports reviving the Bhikkuni order but didn't love the process that Ajahn Brahm took.
@James - Apoligies for not including their names. They are Bhikkunis Vayama, Nirodha, Seri, and Hassapañña.
@Usaka In the research I've read on this topic, and I'll admit it hasn't been completely exhaustive, I haven't heard anyone dispute that the Bhikunni order did die out at some point. Can you point me to the source you have that it didn't? I'd be interested in knowing the history here better.
You say: "Let those who have faith practice accordingly..... where there is obstruction let them retreat and go elsewhere. Why cause ructions in the ranks of those who hold a narrower view? Why must there be the forcing of one's values and views on others?"
Basically, I'm fine with others practicing their faith according to what they believe, as long as it doesn't exclude others from practicing that faith and being fully accepted within it. It is a matter of basic human rights. There are many women that practice in this tradition that would love to become fully ordained, and the institution around the tradition denigrates itself by preventing them from participating fully in it's structures.
@evelyn Thanks! Unfortunately, pretty much anywhere we've got people we've got greed, hatred and delusion. Same thing applies to Buddhism, its adherents and the institutions that surround it. Actually, that's part of the fun. We're all human, just doing the best we can.
Without boundary's there would be no horizon.
time to stop talking and just do it. the asian traditions wont, so let the westerners.
what i want to know it, will they be supported? not many western monastics are supported at all, especially nuns.....
Post a Comment
By submitting these comments, I agree to the beliefnet.com terms of service, rules of conduct and privacy policy (the "agreements"). I understand and agree that any content I post is licensed to beliefnet.com and may be used by beliefnet.com in accordance with the agreements.