Women in Search of an Order
Dharmacharini Dhammadinna wonders whether the current debate over the ordination of women into the Theravada Sangha is missing the point.
Issues concerning the position of women in Buddhism are currently being keenly debated throughout the Buddhist world. One of the main topics of discussion concerns the re-establishment of the bhikshuni Order (or order of nuns) as a means for women to commit themselves fully to the Dharma. There is support for this both in the East and the West among Dharma practitioners. Supporters maintain that the move is crucial so as to complete the four traditional divisions of the Sangha, even if there are technical difficulties associated with recreating the bhikshuni order in accordance with the Vinaya. Others believe that the creation of new orders is irrelevant since it does not provide a solution within the tradition. On top of this there is resistance from some sections of the Bhikkhu Sangha.
In the West, especially, where there are many women Dharma practitioners, the re- creation of the bhikshuni order is obviously a controversial subject. Traditionally, the bhikshuni order is subordinate to that of the bhikkhus. The fact that the bhikshunis take extra rules, including the eight gurudharinas imposed by the Buddha, seems to many Westerners to assert the inferiority of women.
Thus the original creation of the bhikshuni order is also a subject for debate. The Buddha certainly acknowledged that women could become enlightened. He was, however, reluctant to allow them to go forth, and only did so upon their acceptance of the eight gurudharmas. These precepts give primacy to the bhikkhus both socially and ecclesiastically. Opinions vary as to whether this passage is a later interpolation of the bhikkhus, or whether it reflects the cultural norms of the time of the Buddha. Many women firmly believe that since the Buddha acknowledged that women could gain Enlightenment, the crucial question is how to provide women with supports for their practice in the present cultural situation.
While the re-creation of the bhikshuni Sangha raises questions about the position of women in Buddhism, it also raises some much broader questions as to the value of maintaining the traditional Sangha, as defined by the Vinaya, in the modern world.
The Buddha, shortly before his Parinirvana, said that it was necessary only to keep the major rules. Buddhism has, throughout its history, had to adapt to a variety of different cultures. It must be possible, therefore, for changes to take place concerning particular rules, provided, of course, that basic Dharmic principles are recognized and maintained.
It would seem that supporters of the re-creation of the bhikshuni order may be making the common mistake of identifying the spiritual life with ordination, monastic life, and the number of precepts taken. The result of such a view is a Sangha divided by the fact that different sections take a varying number of precepts. What seems to be necessary is to discover some common ground which can unify the Sangha spiritually. If, for example, we place Going for Refuge as the central act in our spiritual lives, and our ethical practice in terms of precepts and Lifestyle as an expression of that Going for Refuge, the result is a Sangha united by spiritual commitment, even though this may be expressed in different ways.
It was Sangharakshita's understanding of the significance of Going for Refuge which inspired him to found the Western Buddhist Order in 1968. In this order the act of Going for Refuge is expressed ethically through the taking of the ten precepts under which all aspects of the transformation of body, speech, and mind can be subsumed.
Sangharakshita began to appreciate the significance of Going for Refuge from his contact with Tibetan Buddhism. Tibetan Buddhists place an emphasis upon Going for Refuge to the extent of making it a crucial part of their foundation practice. He also discovered that married Lamas could be as spiritually committed as monks.
Moreover, he was deeply impressed by the sincerity with which the ex-Untouchable Buddhists of India, who were mainly lay people, took Refuge in the Three Jewels.
The Western Buddhist Order consists, therefore, of both men and women who go for Refuge and take the same ten precepts. Women within the Order are as free as men to practise and express their commitment, and are not subordinate in any way.
Since in the Western Buddhist Order we are trying to avoid the creation of a false-or at least superficial- distinction between monastic and lay followers, the re- creation of the bhikshuni order would seem, from this perspective, to be unduly concerned with lifestyle rather than with central commitment. From this point of view it can also sometimes seem that a great deal of energy is going into re-creating something which cannot offer women practising in the modern world the best opportunity for commitment.
Although the Western Buddhist Order is a mixed order, we have discovered, from experience, the value of women-only Dharma activities. These began as an experiment in 1972. Now they are a central feature of womens practice in the Friends of the Western Buddhist Order. We have also formed womens communities and right- livelihood businesses. Since those early days our activities have gone from strength to strength. We have raised funds for, bought, and established a womens retreat centre, Taraloka. We run our own pre- ordination courses for women, which this year will culminate in ordinations conducted by senior women Order members. Today, women coming along to our Dharma centres quickly accept and enjoy women-only activities because of the obvious support and strength they provide.
Single-sex activities in the FWBO are therefore not merely a support for celibacy in the narrower sense. They benefit all women whether single, celibate, or with relationships, children, and family. It is by taking part in these activities that we gain confidence in ourselves as women, free from the distorted images of femininity prevalent in society. It is here that we can also develop the spiritual friendships which are so essential to our spiritual lives.
Practising the Dharma together we take a middle way and avoid the extremes of some forms of feminism. We are not trying to become like, or equal to, men-in their conditioned aspect, nor are we lauding spiritual femininity as the paradigm of spirituality. The strengthening of our confidence and friendships also helps us to relate more straightforwardly and co- operatively with men. The more independent of each other men and women are, individually and collectively, the better the communication between them tends to become.
Looking at the discussions taking place concerning women in Buddhism, and at my own experience within the WBO as a woman, I am more convinced than ever that we have something special to say, and to offer to the Buddhist world. The Order offers a middle way between the traditional subordination of women within the Sangha, which no longer seems appropriate, and a demand for equality in a purely secular sense. Within the FWBO all women, regardless of lifestyle, can fully commit themselves to the spiritual life and find friendship and the strength of collective practice alongside other women. As women in the Order we are free to conduct our own affairs, as well as to lead and take part in mixed activities at centres. Naturally, we also have a voice in the overall shaping and direction of the FWBO.
I therefore tend to disagree with the notion of recreating the traditional bhikshuni order for women. At worst, this could not only sanction traditional cultural attitudes towards women, but also emphasize the split between monastic and lay women-at the expense of the central principle of commitment. Perhaps we should not be afraid to create new styles of order, in keeping with the principles of Buddhism. We could be inspired to seek to create a new type of Dharma worker, and a Sangha which offers independence, friendship, and commitment to women as well as to men
Reprinted from Golden Drum 15