Cited by 1Indian and Buddhist StudiesBiblical Studies and InterpretationReligion, Gender, and Enlightenment

The DOI matches its Crossref record; none of the 27 sources its claims cite is checked for support yet.

The Interpretation of the Original Text of the Eight Deferential Rules (P. aṭṭhagarudhammā)

Open access
Shih, Chao-Hwei·2023·Yin-Cheng Journal of Contemporary Buddhism

Abstract

In ancient India, women traditionally faced extreme discrimination. However, the Buddha emphasised that men and women are both suitable Dharma vessels and equally equipped with the capacity for liberation. In addition, he carefully and skilfully negotiated the opposition from the monks and society at large towards women and helped them establish a spiritual community (saṅgha) of their own. Nevertheless, according to the accounts of the Vinaya, the Buddha required the bhikkhunīs to abide by what known as the Eight Deferential Rules, whose core is to pay respect to bhikkhus and to submit to the control of bhikkhu saṅghas. Master argued that the inequality reflected in the making of the Eight Deferential Rules originated from the social context of that era. As bhikkhus, they were obligated to oversee and educate bhikkhunīs because of their seniority in the saṅgha. As a result, bhikkhunīs were obligated to respect bhikkhus even if some were of lower social status than themselves. Therefore, Yinshun argued, the intention of setting the Deferential Rules was actually for bhikkhus to inspire and guide rather than to discriminate and suppress bhikkhunīs. This essay analyses and interprets the Eight Deferential Rules from the perspectives of scriptural context and historical background. It infers that the right to compile and interpret scripture has always been dominated by bhikkhus. Therefore, it is likely that some bhikkhus with chauvinistic minds turned the original ethical structure of seniority in the Buddhist community into a bias of gender inequality. Consequently, bhikkhus took pride in their gender, and bhikkhunīs were overshadowed by a perception of inferiority which caused difficulties in their lives. This even led to the interruption of bhikkhunī lineages in the and Tibetan Buddhist systems. Furthermore, the essay argues that the Eight Deferential Rules should be regarded as a product of history and be fully deconstructed. According to the author, this would liberate female practitioners’ spirits, as well as hold the key to freeing the conditioned minds of male practitioners.

Overview

AI snapshot

Written from the paper’s full text.

TL;DR

This essay reads the Eight Deferential Rules through early Buddhist scriptural accounts and historical context, arguing that they became a male-dominated instrument of control rather than the Buddha’s original egalitarian intent. It calls for their full deconstruction so that bhikkhunī lineages and female practitioners can be liberated from gender hierarchy.

Key findings

  • The author argues that the first four rules functioned as practical/ethical guidance for a newly founded bhikkhunī saṅgha, while rules five through seven encode gender bias, especially the requirement that even a bhikkhunī ordained for a hundred years must prostrate to a newly ordained bhikkhu.
  • Comparing Vinaya versions, the paper reports that four rules appear across versions and that minor differences undermine claims that all eight rules came directly from the Buddha; it also argues that the eighth rule’s mānatta penalty was originally a lesser pācittiya offence before later conservative bhikkhus made it harsher.
  • The author claims the requirement that bhikkhunī ordination be approved by both saṅghas likely contributed to the near extinction of Theravāda and Tibetan bhikkhunī lineages, because bhikkhus can refuse to form the needed ten-member group, potentially causing bhikkhunī saṅghas to disappear in less than two decades.
  • As counter-evidence to the prophecy that female ordination shortens the Dharma’s lifespan, the paper cites Taiwan over the last two decades, where bhikkhunīs outnumber bhikkhus by a factor of two, Buddhism has thrived, and the Tzu Chi Foundation has more than ten million members worldwide.

Methods

  • This is an interpretive and historical-critical essay rather than an empirical study, analysing the Eight Deferential Rules through scriptural context, Vinaya accounts, and historical background.
  • It draws on Pali and Chinese Buddhist canonical sources, multiple Vinaya versions, Manusmṛti and historical descriptions of ancient Indian women, and especially the writings of Master Yinshun, comparing his views with the author’s own deconstructive reading.
  • The main analysis is comparative and normative: it examines textual inconsistencies, reconstructs possible historical motivations, and argues for nullifying rules that conflict with the principle of universal equality.

Limitations

  • The paper states that there is no way to verify its claim that early bhikkhus created a pseudo-claim on the Buddha’s behalf to discredit women’s monastic legitimacy.
  • The author repeatedly marks key historical reconstructions as inferences or suspicions, such as the idea that conservative bhikkhus added harsher penalties to control bhikkhunīs, so these are presented as interpretations rather than established facts.
  • Evident from the text: the essay relies heavily on selected scriptural passages, Yinshun’s scholarship, and the author’s nearly three decades of observation in Buddhist communities; it does not provide a systematic survey or independent empirical test of the rules’ effects across Buddhist traditions.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.15239/ycjcb.01.01.08

Cites

Statistics

Nothing to recompute.

Verification

Claims the paper makes

68 Own interpretation · 39 No basis given · 27 Sources not found · 4 Own result · 3 Not checked yet

Show all 31 claims

  • Probably not a substantial claim. 93
  • It may state two separate claims as one. 51
  • The quote only partly states this claim. 2
110 of 110
  • The paper relies on this without support.

    The Buddhist community's original ethical order was based on seniority rather than gender inequality.

    “turned the original ethical structure of seniority in the Buddhist community into a bias of gender inequality”
  • The paper relies on this without support.

    The Buddha's original teaching was egalitarian and later patriarchal monks distorted it.

    “created this pseudo-claim on his behalf to discredit the legitimacy of women in the monastic tradition”
  • The paper relies on this without support.

    Modern Taiwanese Buddhism can serve as evidence against an ancient prophecy that female ordination would cause the Dharma to decline.

    “The development of Buddhism in Taiwan for the last twenty years provides powerful evidence to disprove the prophecy”
  • The paper relies on this without support.

    The Buddha, as an enlightened being who understood interdependence, cared about equality.

    “As an enlightened being who understood interdependence, he certainly cared about equality-the core theory of interdependence.”
  • The paper relies on this without support.

    Numerous modern bhikkhunīs are highly educated, responsive, and possess strong organisational skills.

    “numerous modern bhikkhunīs are highly educated, responsive, and possess strong organisational skills.”
  • The paper relies on this without support.

    Buddhism is a religion of egalitarianism.

    “Buddhism is known to be a religion of egalitarianism.”
  • The paper relies on this without support.

    Newly ordained monastics may need education and monitoring.

    “While it is true that newly ordained monastics may need education and monitoring”
  • The paper relies on this without support.

    The Buddha understood human nature and realised that beautiful looks were valued.

    “He understood human nature and realised beautiful looks were valued.”
  • The paper relies on this without support.

    Recently ordained bhikkhunīs were not yet capable of using their best judgment.

    “these recently ordained bhikkhunīs were not yet capable of using their best judgment”
  • The paper relies on this without support.

    There is no reason for bhikkhunīs to want to stop ordaining new members.

    “There is no reason for bhikkhunīs to want to stop ordaining new members”
  • The paper relies on this without support.

    Today, the quantity and quality of bhikkhunīs are greater than that of bhikkhus.

    “I believe that both the quantity and quality of bhikkhunīs are greater than that of bhikkhus.”
  • The paper relies on this without support.

    Today, bhikkhunī saṅghas are mature and fathom the teachings.

    “now that the bhikkhunī saṅghas are mature and fathom the teachings”
  • The paper relies on this without support.

    Today, bhikkhunī saṅghas are more independent than ever before.

    “Today, bhikkhunī saṅghas are more independent than ever before.”
  • The paper relies on this without support.

    The natural evolution of saṅghas occurs due to interdependence.

    “if we ignore the natural evolution of saṅghas which occurs due to interdependence”
  • The paper relies on this without support.

    The Buddha could not be present to oversee and guide the first bhikkhunī saṅgha in the long run.

    “The Buddha could not be there to oversee and guide them in the long run.”
  • The paper relies on this without support.

    The first bhikkhunī saṅgha had limited Dharma knowledge when it was newly formed.

    “When the first bhikkhunī saṅgha was nascent, they had limited Dharma knowledge.”
16 of 16

Citations

Cites

The publisher hasn’t deposited this paper’s reference list.

Research works printed but not linked: 1

  1. Ṭhānissaro Bhikkhu, trans. Sutta Nipāta: The Discourse Group. Valley Center: Metta Forest Monastery, 2016. https://www.dhammatalks.org/Archive/ Writings/Ebooks/SuttaNipata210710.pdf. Vasala Sutta [An Outcaste]. Sn 1:7. Yinshun 印順. Chuqi dacheng fojiao zhi qiyuan yu kaizhan 初期大乘佛教之起 源與開展 [The Origin and Development of the Early Stage of Mahāyāna Buddhism]. 7th ed. Taipei: Zhengwen chubanshe 正聞出版社, 1983. Y 0035.

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Metadata

Authors
Shih, C.-H.
Affiliations
Hsuan Chuang University (TW)
Corresponding author
Shih, Chao-Hwei
Venue
Yin-Cheng Journal of Contemporary Buddhism
Published
2023-05-10
Volume
1
Issue
1
Pages
219-244
ISSN
  • 2996-5640 (ISSN-L)
  • 2996-5659
OpenAlex
W4392777295
Cited by
1
References
0
Citations by year
2025: 1
FWCI
1.37
Type
journal article
Language
en
Open access
Locations
Yin-Cheng Journal of Contemporary Buddhism (publishedVersion)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › Religious studies › Religion, Gender, and Enlightenment
Keywords
Buddhist nuns, Buddhist monks, Buddhist monastic discipline, biblical exegesis, women in Buddhism, Tibetan Buddhist nuns, gender discrimination

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