Revival of her renunciation

By Mallika Wanigasundara

Just a few years ago the restora- tion of the Bhikkuni Sasana in sri Lanka seemed the distant vision of some pioneering women. The opposition was considerable both from the clergy and laity. But the initiative of a few far-seeing monks, a few women activists with the support of some enlightened intellectuals have presented the country with a fait accompli.

In the midst of controversy, the newly established Order of Buddhist nuns now has forty two Bhikkunis of the Theravada tradition in Sri Lanka and a further ten are engaged in missionary work in India. Sri Lanka was the only country in which there was a Theravada Bhikkuni Order, but with the repeated Indian invasions in the 10th and 11th centuries the Bhikkuni Sasana collapsed, and it was never restored. Monks were brought to the island in the reign of Vijaya Bahu from Burma for Upasampada (conferment of higher ordination) of Sri Lankan novices (samaneras), but the Bhikkuni Sasana was allowed to lapse. Some of the main arguments against the restoration have been:

That the lower status of renunciation as dasa sil mathas (observers of the ten precepts which is a lay status) was good enough for women.

That the time was not ripe.The clergy had to be brought round.

That there are no Theravada Bhikkunis living anywhere in the world. Ordination by Mahayana Bhikkunis or by Bhikkus alone would not be valid according to Theravada tradition.

But some dasa sil mathas have aspired to the status of becoming Bhikkunis, because they believe that total renunciation of lay life is the right path to release from sansara. It is also argued that in the teachings of the Buddha, there is no such neither-here-nor-there permanent status or institution known as dasa sil mathas.

Ten Bhikkunis were ordained in Saranath, India in December 1996. They were ordained mainly for missionary work. In February 1998, twenty Bhikkunis were ordained in Buddha Gaya and twenty two were ordained in March 1998 at Dambulla.

They are very different from the shaven, yellow-robed women you find in somewhat derelict ‘arames’, temples, under Bodhi trees, and on the roads. These dasa sil mathas have been specially picked by senior Sri Lankan monks for ordination because of their education, long training and known dedication.

They are educated women - almost all of them have ‘A’ Levels, knowledge of English, Pali and sometimes Tamil. They have diplomas in Buddhism from the Buddhist University, passed the Praacheena exams of the Pirivenas at least at madyama level, while some have followed courses in Buddhism, communication and the media.

Modern in their outlook, they realise the critical importance of establishing rapport with village folk and the poor in the towns. They are making intelligent use of the fact that Bhikkunis can have close communication with women.

Even before they were ordained, they have been recognised by the state. Some of them are JPs, one is President of a Gramodaya Mandala and one is involved in conflict resolution. The monks in their villages recognise them and invite them to conduct meditation courses, deliver sermons and teach in the daham pasalas.

They have come to stay. Twenty five Bhikkunis participated in an alms giving at the Parama Dhamma Chetiya Pirivena recently. It is of course too early to judge what they will eventually turn out to be, but they were an impressive group.

“There is no difference between the Theravada and Mahayana Vinayas,” says the Ven. Bhikkuni Rahathungoda Saddha Sumana who was ordained at Buddha Gaya. “But what we have to do is follow the vinaya in its true spirit,” she says.

Some of the Bhikkunis head ‘Aramas’, teach dasa sil mathas aspiring to be Bhikkunis, and they are slowly but surely making their presence felt in the villages. They are pioneers with leadership qualities. They have real grit because they have clawed their way to the top amidst difficult economic cirumstances and disheartening prejudices. Many of them have had very little money to finance their education.

“We are standard bearers, pioneers who will lead a Buddhist revival in the villages,” says Bhikkuni Saddhama Sumana. “Most of us go on ‘pinda pathe’ and that is a certain way to establish rapport with the people, particularly the women folk,” she says.

At the age of 14 in 1956 she attended the Kanduboda Bavana Centre to learn meditation. In 1966 she came to Eheliyagoda to teach in the Daham pasala and she became a dasa sil matha. She passed her ‘A’ Levels taking it privately; she joined the Sunilodaya Pirivena and passed the second Praacheena exam. She has a diploma in Buddhism from the Buddhist University and she has followed courses in Buddhism, communication and the media and in conflict resolution.

The Ven. Bhikkuni Saddha Sumana is chief incumbent of the Sri Thusitharamaya in Eheliyagoda and she has several dasa sil mathas, resident and non-resident studying under her. “During Vesak some of them will be made ‘samaneras’ (novices). Then they will be able to wear the joined-up yellow robe and carry the begging bowl.

Bhikkuni Saddha Sumana has plunged straightaway into social work in the village. She says: “We have formed the Sri Thusitharamaya Foundation and we carried out a survey to find out about the spiritual and economic status of the villagers. What were the conditions the families were living in? Did they go to the temple? How often or if not at all, why?” she said.

“Our ‘rohal sevaya’ (hospital visits),holds health clinics, helps people get their birth certificates or identity cards and even persuades couples living together to get married,” said the Bhikkuni. “We persuade parents to send their children to school and find out why they are unable to and help them,” she said.

Bhikkuni Saddha Sumana, a woman of pleasant bearing, soft face and appealing voice seems quite exceptional. She is a JP and is also involved in resolving conflicts between people and in families.

The Ven. Bhikkuni Mithgnanissari, is another pioneer. In this hard struggle for recognition, education and training Bhikkuni Mithgnanissari played a leading role in getting the Pirivenas to open their doors to dasa sil mathas.

At 14 she was attending meditation classes and before long she became a dasa sil matha. She gave the movement a voice and the momentum it sorely needed in the 1980s, and her role remains very significant.

The Ven. Pitipana Devasara is also exceptional. She is a pleasant person with an appealing voice. It had to be so, for she is the singing nun. She has delivered some 4830 sermons in Sinhala kavi. She is the poetess of the Bhikkuni Sasana and poetry comes to her spontaneously and effortlessly.

She does not sit down and write kavi laboriously the previous night. She does so at the drop of a begging bowl or a bottle of water in a bus. She comments in verse. At the alms giving at the Parama Dhamma Chetiya Pirivena during the ‘pindeema’ she offered merit and thanked everybody in verse, mentioning names of individuals and the contributions they had made towards making the alms giving a success.

She has ‘A’ Levels and other qualifications and for her versatility as a poetess she has received the Kavya Keerthi Sri award from the Kavi Sarasaviya which was in existence in the 1970s.

The Ven. Bhikkuni Padukke Sumithra started meditating at the age of nine and in 1965 when she was twenty she became a dasa sil matha and is now becoming an acknowledged meditation teacher. She resides at the ‘Susilavasa’ at Millaniya in the Kalutara District.

She has several educational qualifications: ‘A’ Levels and a knowledge of English; she is a Tripitakaacharya, a Dharmaacharya and has passed the second Praacheea exam. Several temples have been inviting her to conduct meditation classes and teach at the Daham pasal.

It is an important development for the Buddha Sasana that the Bhikkunis are working in co-operation with the Buddhist temples in their areas and this has to be understood as a welcome step.

More Plus * Guide me in times of need * Sila alone brings true happiness * Vesak is for all * A tale of two cities

Return to the Plus Contents