This article examines the possibilities of reviving the Mūlasarvāstivāda lineage of fully ordained nuns (bhikṣuṇī). It explores two ways to generate a “flawless and perfect” Mūlasarvāstivāda bhikṣuṇī vow, either by Mūlasarvāstivāda monks alone or by Mūlasarvāstivāda monks with Dharmaguptaka nuns (“ecumenical” ordination). The first approach is based on a Vinaya passage which traditionally is taken as the Word of the Buddha, but which, from a historical-critical point of view, is dubious. The second approach is not explicitly represented in the Vinaya but involves “re-reading” or “re-thinking” it with a criticalconstructive attitude (“theological” approach). Each approach is based on my latest findings from studying the Tibetan translation of the Bhikṣuṇyupasaṃpadājñāpti and related commentaries.
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Abstract 165 Introduction 166 (1) An ordination by bhikṣus alone based on the first gurudharma 167 (2) An “ecumenical” ordination by Mūlasarvāstivāda bhikṣus and Dharmaguptaka bhikṣuṇīs 170 Tibetan text and relevant Sanskrit fragments 170 1. Mūlasarvāstivāda Nuns Ordination by Bhikṣus Alone 171 The dilemma: the eight gurudharmas 177 2. Ecumenical Ordination by Mūlasarvāstivāda Bhikṣus and Dharmaguptaka Bhikṣuṇīs 181 2.1 An argument for the validity of an ecumenical bhikṣuṇī ordination 185 2.2 Recapitulating the second approach (ecumenical ordination) 207 2.3 Further rules and regulations to be considered 209 3. The Historic Decision Taken by the “12th Religious Conference of the Four Major Schools of Tibetan Buddhism and the Bon Tradition” 222 3.1 Reflection on the decision taken at the conference 225 3.2 Shortcomings of the decision 226 4. Prospects 229 Abbreviations 234 Bibliography 235
