Foundation of Bhikkhuni Sangha

Sumanapal Bhikkhu

Abstract : Gotama Buddha attained Enlightenment at his thirty five year – from that time He began to preach and did so for a period of forty five years.  So He had a long span of time for developing and elaborating his teaching.  At first, the sangha consisted exclusively of men.  Buddha was totally reluctant to give permission ole 'Pabbajja' to women.  He was not in favour of allowing women to lead a homeless life.

            There is a controversy about the actual foundation of the Buddhist order of almswomen and its beginnings are obscure.  According to Apādāna Yasodhara the former wife of Gotama became able to make the order open for women and she became the head of eighteen thousand women recluses of Gotama.  But in the Vinaya Pitaka, Mahāpajāpati Gotami, the aunt and foster mother of Gotama, is represented as the founder of the Buddhist Orden of Nuns.

            Five years after the Enlightenment of the prince Siddhartha, His father Suddhadana died.  His wife Mahāpajāpati Gotami went to the Buddha and requested him to allow women to renounce their homes and enter the homeless state.  But the Buddha turned down her request.

            Then Mahāpajāpati and her 500 followers, most of the Sākyan ladies, cut off their hair and put on saffron coloured roles as their symbol of a life of renunciation followed the Buddha and arrived at Vesali in due course.  They stood outside under the entrance parch.  Then Ananda, one of the chief disciples of the Buddha, was shocked to see them in doleful plight.  He went to the Buddha and pleaded with him on behalf of the ladies.  The Buddha unwilling at first finally acceded to Ananda's proposal and opened the order to women.

Introduction :

            With the growing perception that their life had worth as an end in itself, there was liberated a spirit of independence in women and for women.¹ Gotama Buddha attained enlightenment at his thirty-five year – From that time he began to preach his doctrine and he had a period of forty five years to preach his doctrine to the people. Thus he had a long span of time for developing and elaborating his teaching.²  At first, the sangha consisted exclusively of men.  Buddha was totally reluctant to give permission of 'Pabbajja' to women.³  He was not in favour of allowing woman to lead a homeless life (agārasmā anāgāriyam).⁴           

Sources of the informations :

            For the account of the almswomen most of the materials was found from the Vinaya Piţaka, particularly in that portion of the Vinaya Piţaka which is known as Bhikkhuņi Khandhaka, that is the tenth and last Khandhaka of the cullavagga, and the Bhikkhuņi-vibhańga.   The book of Khuddaka Nikāya known as the Therĺgāthā which is the collection of verses and the commentary on it named paramatthadĺpani of Dhammapala are important sources for the account of the lives of nuns and their spiritual experiences.⁵

            Archaeological and literacy evidence prove the rapid expansion of the Bhikkhuņi Sangha in the next few hundred years, the Bhābru and Schism pillar Edicts of Asoka mention Bhikkhus as well as Bhikkhuņis.  After the reign of Asoka, both before and during the Sunga – Maurya period, the donative inscriptions of the Sanchi-stupa, the Bharhut stupa and the Bodh-Gaya railings give the information about Bhikkhuņis and various places or centres situated near about sanchi and Bharhut with which nuns were associated.  Junnar Buddhist cave inscription records the erection of a nunnery (Bhikkhuņis -upasaya).  In the eight inscriptions of Amaravati, mentions of upasakas, Upasikas, Bhikkhus and Bhikkhuņis are found.  The existence Bhikkhuņi order at Mathura till the 5th and 6th century of the Christian era is proved by the account of Fa-Hien.  In describing Mo-tu-lo (Mathura).  Bana is his Harsha Charita Clearly mentioned the existence of Bhikkhuņi Order.  I – Tsing visited India in the last quarter of the seventh century A.D. and he gave information about nuns.  There is not any Indian monk, Brahminical or Buddhist, containing references to the Bhikkhuņis in the 9th or 10th Century A.D.⁶ The existence of women recluses were prevalent in India before the Buddhist era.⁷  In the early Vedas it is found that female Rsis composed religious hymns together with the Rsis.⁸  In the Upanisadic age too, woman strove Vigorously after spiritual perfection.  Tere after her disigoation was Brahmavadini.⁹  Jain texts also give evidence of the existence of women asce tics.¹⁰  At the time of the Buddha, women struggled desperately to renounce the world and to be free from worldly bondage.¹¹

In Buddhism women fell into two divisions : Women who remained in the world as lay votaries of the religion, are called lay-women or upasikas.  Others went forth from the world into homelessness and become Bhikkhuņis, nuns, sisters, or almswomen.¹²

There is a controversy about the actual foundation of the Buddhist Order of almswomen and its beginnings are obscure.¹³  According to Apadana¹⁴ Yasodhara¹⁵ the former wife of Gotama became able to make the Order open for women and she became the head of eighteen thousand women recluses of Gotama.  But in the Vinaya Piţaka,¹⁶  Mahapajapati Gotami, the aunt and foster mother of Gotama, is represented as the founder of the Buddhist Order of Nuns.  Miss I.B. Horner supported the view that Yasodhara was the founder of Bhikkhuņi Sangha and she mentioned "It is possible that Mahapajapati come late into the order, after her husband had died, and that the first woman really to make the order open for women was Yasodhara, possibly the former wife of Gotama, who in her verse in the Apādāna is said to represent many women and herself"¹⁷ Yasodhara is mentioned as founder of nonuery only in Avadana and Apadana.  These two books belonging to a later period and later Buddhist literature try to glorify Yasodhara because she was the wife of Gotama.  On the contrary Vinaya Piţaka gives the oldest history of Buddhist monasticism.¹⁸

Five years after the Enlightenment of the prince Siddhartha, his father Suddhodana died.  At that time there was a great rivalry between the Sakya and the Koliya over taking the water of Rohini River.  After the solution of this quarrel the Buddha was staying at Nigrodharam (Banyan Park) of Kapilavasth¹⁹  and Mahapajapati went to the place were the Blessed one was, and on arriving there, bowed down before the Blessed one, and remained on one side.  And so staying she spoke thus to the Blessed one – "It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by Tathagata".  "Enough, O Gotami : Let it not please thee that women should be allowed to do so" :

            And a second and a third time did Mahapajapati make the same request in the same words and received the same reply.  This refusal saddened Mahapajapati and she went away weeping.  Buddha then went to Vesali.  And there at Vesali the Blessed one stayed in the Mahavana in the Kutagārā hall.  Then Mahapajapati and her 500 followers, most of them Sakyan ladies, cut off their hair and put of saffron – coloured robes as their symbol of a life renunciation, followed the Buddha.  In due course they arrived at Vesali.  It is surprising that these royal ladies travelled all the way from Kapilavatthu to Vesali on walking.²⁰  The Vinaya Piţaka²¹ states that when they reached the destination they were completely tired.  Their faces were sad and gloomy and tears stood in the eyes for perhaps they were doubtful if the Lord Buddha would permit them or not.  They stood outside under the entrance porch.  Then Ananda, one of the chief disciples of the Buddha, was shocked to see them in this doleful plight.  He was over whelmed with compassion to see the pitiful sight of the royal ladies and deeply impressed by their zeal and determination.  He went to Lord Buddha and pleaded with him on behalf of the ladies.  He asked Gotama three times, saying, "It were well, Lord, if women might obtain the going forth from home into homelessness in this dhamma and discipline proclaimed by the Truth-finder".  "Be careful, Ananda, of the going forth of women from home into homelessness in this dhamma and discipline proclaimed by the Truth finder".²²  And a second and third time Ananda made the same request in the same words and received the same reply.  Then the vernerable Ananda thought : "The Blessed one does not give his permission.  Let me now ask the Blessed on one another ground.  And the venerable Ananda said to the Blessed one : "Are women, Lord, having gone forth from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder, able to realize   the   fruit of   stream-attainment   or the fruit   of once   returning   or   the fruit of  non-returning or perfection?"  "Women, Ananda having gone forth are able to realize … perfection."  "If Lord, women having gone forth … are able to realize …. perfection – and Lord, the Gotami, Pajapati the Great, was of great service : She was the Lord's aunt, foster mother, nurse, given of milk, for when the Lord's mother passed away she suckled him – it were well, Lord, that women should obtain the going forth from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder.²³

            There seemed to have been no real doubt in his mind as the quality of the powers of men and women.  He therefore acceded to Ananda's proposal²⁴ and opened the order to women.²⁵ On condition that Mahapajapati should accept the Eight Chief Rules or "Atthagarudhammā."²⁶

            These important eighty rules (atthagarudhammā) are as follows.²⁷

1.      Solution :

An almswoman, even if of a hundred years standing by Upasampadā,²⁸ shall make salutation to, Shall rise up in the presence of, shall bow down before, and shall perform all proper duties towards almsman, if only just initiated.  This is a rule to be revered and reverenced, honoured and observed, and her life long never to be transgressed.²⁹ (Vassasatupa Sampannāyā Bhikkhuņi ya tadahupasampannassa bhikkhuno abhivādanam paccutthānam anjalikammam samicikammam Katabbam, ayam pi dhammo sakkata garukatvā mānetvā pujevtā yāvajivam anatikkamaniyo.  Cullavagga – P.T.S., X…Page-255).

2.      Rainy Season :

An Almswoman is not to spend the rainy season (of vassā) in a district in which there is no almsman.  This is a rule … never to be transgressed.³⁰

 (Na bhikkhuņiyā abhikkhuke āvase vassam/vasitabbam ayampi dhammo…anatikkamaniyo, cullavagga – P.T.S., X, Page-255).

 Uposatha Ceremony and Exhortation :

Every half-month an almswoman is to await from the almsman two things the asking as (the date of) the Uposatha.³¹  Ceremoney, and the (time when the alms man) will come to give the exhortation (āvadā).  This is a rule … never to be transgressed.³² (anavāddhamasam bhikkhuniya bhikkhusamghato dve dhamma paccasimsitabba uiposathipucchaknca ovaduipasam kamannan ca ayam pi dhammo … amatikkamaniyo.  Cullavagga – P.T.S., X, Page-255).

3.      Pavāranā :

After keeping the rainy season (of vassa), the almswoman is to hold pavārnā³³.  (to enquire whether any fault can be laid to her change) before both samghas as well that of the Almsmen as hat of the Almswomen with respect of three matters, namely what has been seen, and what has been heard, and what has been suspected.  This is a rule … never to be transgressed.³⁴

(Vassam Vutthāya bhikkhuniya uibhatosamghe tibithanehi pavaretabbam ditthena va suten va parisankāya vā ayam pi dhammo … anatikkamaniyo.  Cullavagga – P.T.S., X, Page-255)

4.      Mānatta Discipline :

An almswoman who has been guilty of a serious offence is to undergo the Mānatta.³⁵ discipline towards both the sanghas ( Almsmen and Alms women).  This is a rule…never to be transgressed.³⁶

(garudhammam ajjhapannāya bhikkhuniya ubhatosamghe pakkhamānattam caritabbam : ayam pi…anatikkamaniyo.  Cullavagga – P.T.S., X, Page-255)

5.      Upasampadā Initiation :

When an almswoman, as novice (Sikkāmanā) has been trained for two years in the six pācittiya rules (63-68) of Bhikkhuni pātimokkha, would be asked to leave for the Upasampadā³⁷ initiation from both the Sanghas.  This is a rule … not to be transgressed.³⁸ (dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamanāya upbhatosamghe upasampadā pariyesitabba, ayam pi…anatikkamaniyo.  Cullavagga – P.T.S., X, Page-255)

6.      Abuse of Almsmen :

A Bhikkhuni is on no pretext to revile or abuse a Bhikkhu.  This is a rule …never to be transgressed.³⁹

(Na bhikkhuniya kenaci pariyāyena bhikkhu akkositabbo paribhasitabbo, ayam pi…anatikkamaniyo.  Cullavagga P.T.S., X, Page-255).

7.      Admonition :

From henceforth official admonition by almswomen of almsmen is forbidden, where as the official admonition of alms women by almsmen is not forbidden.  This is a rule…never to be transgressed.⁴⁰

(ajjatagge ovato bhikkhuni nam bhikkhusu vacanapatho, anovato bhikkhunam bhikkhunisu vacanapatho : ayam pi…anatikkamaniyo, Cullavagga – P.T.S., X, Page-255).

With the great intensity to become nun Gotami accepted all these conditions laid down by the Buddha as wreath of Jasmine flowers.⁴¹  Then venerable Anando informed the Buddha that Mahāpajāpati accepted the eight rules and thus she received upasampadā ordination.⁴²  Along with her hundred companions.  Thus Ananda with Mahapajapati acted as the founder of Bhikkhuni Sangha.⁴³  Her family name was Gotami, and she was named Mahapajapati because soo thsayers predicted that she would be the head of a large following.⁴⁴  When Ananda informed the Buddha that the eight important rules were accepted by Gotami, the Buddha said to Ananda 'If women did not receive ordination, this higher noble life and the teaching would have lasted a thousand years.  Now that women have obtained ordination, this higher noble life will not last long, and this teaching will last only five hundred years.  Just as it is easy to burgle houses occupied by more women and lessmen, so this higher life where women have received ordination will not last long.  Just as a paddy field overcome with the pest of white seeds and a sugarcane grove affected by the pest of reddening.  So this higher life, where in women have obtained ordination, will not last long.  I have decreed these eight rules for the nuns not to transgress during their lives, like building bank round a tank to protect the water.⁴⁵

In spite of such subordinate position women accepted all these conditions because their yearning for knowledge and desire for emancipation were intensive.  They wanted to open the way to liberty by all means.  After ordination Mahapajapati came before the Master, and saluting him stood on one side.  The Buddha taught her the Norm, she took up under him the system of exercise and soon after obtained Arahatship accompanied by initiative and analytical knowledge.  After Mahajapati and several other sakya ladies had received ordination, the order of Bhikkhuņis was well established and multiplied in diverse villages, towns and country districts.⁴⁶  Among these subordinate rules –

i.                    The first rule obliges the nuns to subordinate themselves to the Bhikkhus.  They could never be equal to their brother monks if a nun is more experienced, aged, intelligent and learned.       ⁴⁷

ii.                 This is the same rule as the pacittiya No. 56 of the Bhikkhuņi Vibhanga.⁴⁸  This rule prove the inferior position of nuns.  They have to depend upon Bhikkhus in all respects.  They have no independent status.  They even cannot spend rainy season in a monastery where there is no resident monk.

iii.               This rule is a pacittiya No. 59⁴⁹.  This nuns can not fix their dates of the Upostha.  The nuns have to ask the monks to fix the date of the Uposatha.  But the confession of offence is same.

iv.               The nuns had to confess their guilt and private affairs in front of the monks, the monks did not confess their guilt in front of the nuns.  This law is most shameful and disgusting for nuns.  The Vinaya Piţaka ⁵⁰ mentions that later on Buddha allowed the nuns to hold their own pavāranā.

v.                  Throughout the Vinaya Piţaka it is seen that with the growth of time and circumstances the disciplinary rule against the nuns have changed a great deal.  Later on, Buddha allowed the nuns to hold the pātimokkha recitation and the confession of fault separately among themselves.

vi.               This rule is very important to put a bar to incompetent women to enter into the sangha.  There is a difference between male novices and female novices in the matter of higher ordination.  It is apparent throughout that women had fewer rights and duties than men.

vii.             This rule is same as pacittiya No. 52⁵¹ of the Bhikkhuni pātimokkha⁵² and third of the pācittiya of Bhikkhus.⁵³  Here Bhikkhuņis were clearly forbidden not to rebuke monks.  Though Bhikkhus were never definitely told that their behavior towards nuns must be polite.

viii.          She had no right to speak in front of men or admonish anybody.  But the Bhikkhu had the right to speak or admonish nuns.  So this rule is definitely an instance of the placing of women in a position of inferiority to the men.  It also refused to allow them for becoming independent to manage their own order and to ratify their own proceedings. Modern scholars express different opinion about the Chief Eight Rules.  Buddha was abit sceptic about the fact that his disciples might if not be able to retain their celibacy in presence of Bhikkhuņis, so he franed the rule of  life long observance of these Atthagarudhammā for the nuns.⁵⁴  The Buddha believed that the more the distance between the male and female the more it would be beneficial and so he categorically introduced these eight rules for nuns..⁵⁵   Moreover the implementation and acceptance of these rules by the nuns would also serve as an index of the respect and reverence to the religious and subsequently prove their loyality.⁵⁶ According to Mrs. Bode⁵⁷ and Mrs. Rhys Davids⁵⁸ that Buddha's reluctance was not due to a low estimate of female ability, because women also were capable of attaining the highest stages of spiritual and intellectual progress.  The arguments of Mrs. Bode and Mrs. Rhys David's are not fully correct and convincing because it is seen that after the establishment of the Bhikkhuņi Sangha, Buddha's Prediction was fulfilled when many troubles arose on account of the frequent meeting between the Bhikkhus and Bhikkhuņis and between Bhikkhuņis and lay people.⁵⁹  

However, admission in more restricted in the Bhikkhuņi Sangha than in the Bhikkhu Sangha.  The first disqualifications were sickness, in sanity, criminality etc.  The added pregnancy,⁶⁰ lactation⁶¹ and not obtaining the husband's or father's consent to join the order⁶² the Buddha kept his way open to all class of women, married, unmarried, slaves, widows and even, to prostitutes.  The achievement of the Buddhist nuns in the field of spiritual and cultural progress was in no way less than that of the monks in spite of their low position in the snagha.  A faithful nun should follow the ideals and carrier of Khema, Upalavanna, Dhammadinna and Bhadda Kundalakesa.  The nuns spent the greater part of their time in meditation, training novices, study pātomokkha and ovada performances.  The name of the most distinguished there are as follows – Subha, Bhaddakundalakesa, Khema, Dhammadinna, kha, Uppalavanna, Patacara, Nanda.  The other prominent there were Soma, Kisa Gotami, Bhadda Kapilani, Anopama, Cala, Upacala, Sisupacala and they tried must for the propagation of Buddhism.  Nuns in no way proved inferior to monks in carrying on missionary activities.⁶³

Conclusion :

            Bhikkhuņi Sangha was not, however independent, but it  became a necessary part of the Sangha.  Contributions to the development of the Buddhist Sangha and to the spread of Buddhism were in no way negligible.⁶⁴  The Bhikkhuņis thus carried the light of the new religion from house to house and helped the spread of Buddhism for the wide within a short time.⁶⁵  Richladies like Visakha, Ambapali, Khemka, Uppalavanna, Samavati, Anathapindika's daughter and many others rendered their whole hearted support for the spread and expansion of Bhikkhuņi Sangha.⁶⁶  In course of time full ordination for women was allowed to die out, except in China, where it is said still to exist.⁶⁷

            The International Buddhist conference of Nuns, the first world wide gathering of its kind, was held from February 11 to 17, 1987 at Bodhgaya.  The conference was inaugurated by the Bhikkhuņis of varied disciplines of Buddhism.  Nuns and Buddhist women from U.S.A., Canada, U.K., Poland, France, West Germany, Sweden, Australia, Bangladesh, Japan, Korea, Taiwan, Nepal, Sri Lanka, India and some other countries attended the conference.  The main aims of this International conference was to establish communications and links between Buddhist nuns and laywomen to improve their facilities and educational opportunities, to make firm the course of International Buddhist harmony that unites all the Buddhist women in their efforts to practice the Dhamma.  This conference would be the beginning of a great renaissance in the women world.⁶⁸  Buddhism made an attempt to promote the cause of rights to women which made them modern and successful in attaining their rights from which they were deprived for a long time, and made people recognize their importance in society.⁶⁹

            In the modern world most Buddhist Association in traditionally Buddhist societies are entirely male.  Yet few people have even noticed this fact.  With the exception of a few Buddhist Woman's organization most national or international Buddhist institutions have less than a fair representative of women members at all not to mention women in positions of authority.  Even in communities where women are gaining admission to institution of higher bearing they continue to be poorly represented in Buddhist institutions.

            Buddhist women frequently express attack of interest of power or status.  Many women are understandability more concerned about obtaining the basic requirements rather than taking leadership and responsibility in Buddhist institutions or so.  In spite of made authority women must begin to take leadership and responsibility or else they will remain indefinitely on the margins of social transformations.  Women must gain their voice and begin to help transform Buddhist institutions from within, less gender in equalities become even more firmly inscribed.

Notes and References :

1.      I.B. Horner, Women under primitive Buddhism laymen and Alms women. Motilal Banarasidass Publishers Pvt. Ltd. New Delhi. p.95.

2.      S. Barua, Monastic life of the early Buddhist nuns. p.54.

3.      Hastings J. ed. Encyclopedia of Religion and Ethics, Vol.8, p.799.

4.      Vinaya Pitaka, Vol. II, ed. Hermann Oldenberg, London, Williams Norgate, 1880, p.253.

5.      S. Barua, op.cit. p.57.

6.      Ibid, pp. 75-76.

7.      Ibid, p.56.

8.      Mookherjee, Radhakumud, Ancient Indian Education, Motilal Banarasidass, Delhi, 1969.p. 75.

9.      Brahmavādins who, according to Katyayana discoursed on sacred texts, though they might no themselves be authors of independent works (Feminine – Brahmavādini).

10. S. Barua, op.cit., P.56.

11. Ibid,

12. Ibid, p.57.

13. Ibid,

14. Apādāna, Vol. II, Theri Apādāna, P.T.S. No.30, p.592.

15. Yasodhara prayed to Buddha three times for giving permission for opening the Order of Nuns but refused by him.  Buddha founded the Bhikkuni Sangha, in Kapilavattha under the leadership of Gopa.

16. Vinayapitaka, Vol.II, p.253.

17. I.B. Horner, op.cit., p.102.

18. S. Barua, op.cit., p.58.

19. B. Bhattacharya, Buddhist women saints of India, p.55.

20. S. Barua, op.cit.,  p.59.

21. Vinaya Pitaka, p.253.

22. The book of the Discipline, Vol.V, tr. I.B. Horner London, Lazac and company Ltd., 1963, p. 353.

23. Ibid, p.354.

24. "One might gain the impression from this account that it needed Ananda's intense and clever arguments to change the Buddha's mind.  But an awakened one's mind cannot be changed because he is always in touch with absolute reality.  He perhaps wished to test her determination." (Heck er Heilmuth Ananda – The guardian of the Dharma.  The wheel publication No. 273/274.

25. Dharmananda Kosambi doubted about the foundation of the Order of Nuns by the Buddha.

26. S. Barua, op.cit., p.61.

27. Cullavagga, P.T.S. X1, p. 94.

28. The Higher Ordination.

29. I. B. Horner, op.cit., p.119.  Mahapajapati protested against this condition.

30. Ibid, Bhikkhuņi Pācittiya 56; Vol. IV, p. 313.

31. The full moon and new moon days when Bhikkhus assemble to recite their Fundamental Rules.

32. I. B. Horner, op.cit.,  p.119.  Mahapajapati protested against this condition.

33. The word pavarana (Sanskrit Prfavarana) means 'Satisfaction of desire, 'fulfilment of wish' or 'the day of completion of study and meditation (Pali English Dictionary P.T.S, P.66).  This ceremony is held at the end of the rainretreat (Vassa-vasa) for this reason it may be called the 'Buddhist joy day'.  The Maha Vagga (ed. H. Oldenberg P.11) Contains elaborate rules for entering upon the rain-retreat and observing the pavarana ceremony

34. I. B. Horner, op.cit.,  p.119.  Mahapajapati protested against this condition.

35. A form of disciplinary action.

36. I.B. Horner, op. cit., p.120.

37. Upasampada – It is the higher Ordination which makes one a full-fledged member of the Sangha.  Minimum age limit for the Upasampada is twenty – The samantapasadika (Vol-I, P.241) mentions eight kinds of Upasampada.

38. I.B. Horner, op.cit., p.120.

39. Ibid.

40. Ibid, Vinaya Pitaka, Vol. II, pp.252-255.

41. S. Barua, op. cit., p.61.

42. Vinaya Pitaka, Vol. II, P.255.

43. S. Barua, op. cit., p.61.

44. Narada, The Buddha and his teachings. P.150.

45. S. Barua, op. cit., p.61.

46. Ibid, p.64.

47. Ibid, p.65

48. Vinaya Pitaka, Vol. IV, ed. H. Oldenberg, 1984, p. 313.

49. Vinaya Pitaka, Vol. IV, ed. H. Oldenberg, p.315.

50. Ibid, Vol. II, pp.380ff.

51. Ibid, Vol. IV, pp. 308-309.

52. Bhikkhu Patimokkha was, however, complied much earlier than that of the Bhikkhuņis.

53. Ibid, p.12.

54. Dutt, Nalinaksha, Early Monastic Buddhism, Vol. I, P.294.

55. Bhattacharya, Bidhusekhar, Bhikkhu O Bhikkhuņi patimoksha, Calcutta, 1321, p.58.

56. Ibid, pp. 58-59.

57. Journal of the Royal Asiatic Society, Mrs. Bode, 1893, pp. 517-66.

58. Ninth Congress of Orientalists, paper by Mrs. Rhys Davids, Vol  I, p.344.

59. Vinaya Pitaka, Vol. IV, pp. 210ff.

60. Ibid, Vol. IV, p. 317.

61. Ibid, p.318.

62. Ibid, pp.334-35.

63. S. Barua, op.cit., pp.73-74.

64. Ibid, p.74.

65. Dutt, Nalinaksha, op. cit., Vol.I, pp.115-116.

66. S. Barua, op.cit., p.75.

67. Nagendra, Kumar Singh, International Encyclopedia of Buddhism a continuing series, p.1745.

68. S. Barua, op. cit., pp.229-230.

69. Ibid, p.72.

Key Words :

atthagaru dhammā,

Bhikkhuni Khandhaka,

Bhikkhuni Vibhanga,

Pabbajjā, Pavāranā, Patimakkho, Pacittiyā, Mānatta, Shikkāmanā

Vassā

Uposatha

UIpasompadā