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According to the texts (Cv 10), after the Buddha returned to visit his father in Kapilavatthu, his aunt and step-mother, Mahapajapati Gotami, followed him back to Vesali and eventually ordained her using the eight garu dhammas as her higher ordination. He then gave the injunction that the male monks were to ordain the female monks, which was the beginning of ...


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Interesting, this is the first question answered in this month's Buddhism.SE Book-of-the-Month Women in Buddhism - Questions & Answers. It was the right time for Maha Pajapati (the Buddha's step mother) to consider following the teaching and the practice of the Buddha seriously. But when she approached and asked for permission the Buddha simply ...


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Thanissaro Bhikkhu, in Access to Insight, says, Thus the Bhikkhunī Pāṭimokkha contains 85 rules for which there are no direct correspondences in the rules for the bhikkhus. Some writers have interpreted these added rules as sign of an attempt to oppress the bhikkhunīs unfairly, but it should be noted that: more than one third of these extra ...


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I wasn't aware of any Burmese traditions allowing for female ordination; in Burma it has always been seen as a terrible heresy, afaik, with one bhikkhuni actually being thrown in jail. The gist of the main argument against goes as follows: premise: whatever it says in the vinaya pitaka has to be followed to the letter. premise: the vinaya pitaka says that ...


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Re: James Jenkins question, "Is there a date to go with this occurrence?" - the answer depends upon when we date key events in the Buddha's lifetime. There is some scholarly debate about this question. According to the "Bhadda Kapilani Theri Apadana", one of the chapters of the Theri Apadana book of the canonical Pali-text Khuddaka Nikaya collection, the ...


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As far as I can tell, the Buddha didn't really offer clear reasons for his reluctance to ordain women, yet being the Buddha, he must have given it a lot of consideration. He didn't think women were less capable, this much he makes clear, but he must have had his reasons. “Lord Buddha, can women attain enlightenment?” The Buddha said to him, “Ananda, yes ...


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The context of this quote was the proposed ordination of women: Gotamīsutta (AN 8.51). Since men established Buddhism around the world the quote is obviously true. For example, even today, women who want to ordain also want to take advantage of the community & facilities established by men. When Buddhism declined in India, it was men who took ...


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I once listened to the same question being answered by a monk. And here are the answers. (Not the exact words but the long story short.) Lord Buddha never said that Males are better than Females. But as this is India that we are talking about Buddhism had to face some major issues when bringing equality to a country that was dominated by a cast system that ...


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there's an alternative point of view suggesting that if the Mahapajapati's story is indeed authentic, it postdates the first acceptance of a woman into the Sangha, who could be Bhadda Kundalakesa, and that reluctance of the Buddha concerns specific circumstances of that particular episode and not wholesale refusal of women entrance into the order Bhadda ...


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The reasons are many: Males are superior. Males left their homes, lived in forests, attained enlightenment, started the religion, wandered & spread the religion, often at great danger to their lives. The women did not do this but came along later, demanding to join the men. If the women were equal, they would have started their own religion but they ...


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The Ariyas are "breast born" sons and daughters of the Buddha and they sometimes address each other as elder brother or sister as a mark of respect, according to their accomplishments. Given that it is a council of Arahants, would it even occur to them to notice that there is a distinction, even in terms of class or sex amongst them, and that distinction ...


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In the booklet "Women in Buddhism - Questions and Answers" by Chatsumarn Kabilsingh Ph.D., this question is answered in some detail with a comparison of the monks and nuns Pāṭimokkhas. This quote shows where a large amount of the difference lies: In Patidesaniya section, there are eight rules for bhikkhunis. Bhikkhus have the same content of the rules ...


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There's interesting information provided in this website, which provides some (presumably) anecdotal justification for the rule. The first story from the Sarvāstivāda Vinaya Suttavibhaṅga is as follows: (Thullananda is a Bhikkhuni) The lay woman went to Thullanandā and said: ‘Are you aware that was the Elder Mahākassapa, the Buddha’s great disciple, ...


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I don't know what its reason is for saying this, but this footnote says, It seems that the Buddha did not absolutely refuse Maha-Pajapati Gotami, but perhaps wished to test her determination. It would have been a very difficult thing for aristocratic ladies in those days to do — to become nuns and live a hard life in the forest, subsisting on almsfood. ...


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I was researching sanghas in san diego and came upon one that had rules for entering their monastic sangha community that voided the application of anyone who has health issues. Like if youre so specifically sick i doubt u could take monastic vows.


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Some people e.g. here (which is a footnote to this) suggest that passage might be a later addition: In the Vinaya (monk's discipline) the Buddha is represented as saying this, but such a prophecy involving time is found only here. There is not other mention anywhere in the whole of the Vinaya (discipline) and the Suttas (discourses). This makes it ...


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Thirty years ago when I was at your age I practiced Transcendental Meditation by Maharishi Mahesh Yogi. It is a mantra meditation. In it you are given a ‘bija’ – a seed mantra - a kind of Kasina that helps to settle the mind of the meditation practitioner within a very short time. One can create an oasis of calm amidst the hustle and bustle of the outside ...


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I don't think it is all that different than in past times. The distractions and duties might have been different, but there were surely many obstacles on the way. The texts always mention householders and lay people for a reason. The degree to which you practice or are able to practice may vary on your circumstances; many of those might not be that fixed ...


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How important this rule is, is best shown by the first Bhikkhuni herself, as she asked the Buddha to repeal the rule, because it's hard, and thereby was not only rejected but also rebuked for her respectlessness. Bhikkhunīs Just as a clan in which there are many women and few men is easily plundered by robbers and thieves, in the same way, in whatever ...


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In this other question (which was closed as a duplicate of this one), the OP wrote, One day during a Dhamma deshana I heard a thero chanting that these rules were added later into Buddhism, by Brahmins, to show that Lord Buddha didn't give equal right to women, which was a practice in their community. Can someone please clarify this to me? I note that ...


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If you look at the actual story in question, Mahapajapati wasn't asking the Buddha to ordain women in general, but was only asking about herself, and the Buddha was reluctant. I should note that some modern scholarship seems to suggest that this story could be fabricated. Even if the story is true, the reasons for his reluctance couldn't have been because ...


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Some people "blame" Ven.Ananda for initiating the Bhikkhuni Sasana. However, if the Buddha did not want to establish the Bhikkhuni Sasana, no matter how much anyone pleaded he would have said no. Yet the Buddha did establish it, not Ven. Ananda, although Ven. Ananda was essential for this. Ven. Ananda absorbed the brunt of this drastic social change the ...


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The issue is that the Theravada vinaya instructs that Bhikkhunis (Fully ordained Nuns) must be ordained by other Nuns and then the ordination is ratified by an act of a group of Monks. When the lineage of Nuns ended then (or so it seemed) there would be no way to ordain Bhikkhunis. At least that's the argument that some Theravadins give. In reality, the ...


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The History of the Bhikkhuni Sangha by Dr. Chatsumarn Kabilsingh (as well as another like it by Dhammananda bhikkhuni) says that their presence at the first council wasn't recorded (what was recorded was the council's making Ananda apologize for introducing women into the sangha). It also says, I have doubts that only men-five hundred male arhats-were at ...


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