Dhammadinna: The foremost nun disciple of the Buddha

The position of women in society has been an issue of interest around the world.
Books have been published, research has been undertaken, Gender Studies as
a subject is offered at universities. There has to be a reason why a particular
issue interests people and makes them keen on exploring it further. The burning
issue of the position of women in society stems from the fact that women have,
unfortunately, been subjected to disrespect, lower status in relation to men, and
inequality on a social, economic and also spiritual level.

If we look back just 100 years, it becomes clear that women in some of the
most developed nations of the world were legally not allowed to exercise the
basic right to vote. In the U.S.A. women were allowed to cast their vote only
from 1920. Although legally entitled to vote, black women were effectively
denied voting rights in numerous southern states until 1965.

If we speak about the Indian sub-continent, Sati was practiced until 200 years
and probably continued even after the Bengal Sati Regulation, 1829. If we
move 500 years back into history women were not allowed to own property.
Going back 1000 years into the past and the one can see the deteriorated
status of women in society.

The deterioration in the position of women began around 300 BCE when the
Brahmanical code of conduct was imposed, rigid restrictions were imposed by
the caste system, pre-puberty marriages came to be practised, polygamy was
tolerated and women were denied the chance to offer sacrifices and prayers
and undertake pilgrimages. From c. 300 BCE the condition of women worsened
and it can be said that it hasn’t been better since.

If we examine rigvedic literature, it is clear that women enjoyed a high status in

society. Some even went on to compose Rigvedic hymns. They could
participate in religious ceremonies and there is no suggestion of child marriage
or seclusion of women. Post the Rigvedic period, when the priestly Brahmins
came to dominate society, religion began to lose its spontaneity and this period
began a downward trend in the position accorded to women. The laws put forth
by Manu speak of the rights of women in a very 1​

Dewaraja L.S., The Position of Women in Buddhism, The Buddhist Publication Society, 1994 1​
complex manner and are not the focus of this paper. But it must be mentioned
that the code of conduct set out in the Manusmriti did contribute to the downfall
of women and created a lasting impact on the minds of the people for
generations to come. It is thus clear, that although women were looked down
upon greatly from c 300 BCE, the process of their downfall had begun much
earlier.

We have to study the impact of Buddhism against this backdrop. By the 6th and
5th centuries BCE, the status of women had certainly declined if not as much
as from 300 BCE onwards. It was against this social background that Buddha
preached his Dhamma and proposed a path for liberation. Considering this
social situation, a woman would stand to lose her respect if her husband
decided to leave her. She was neither allowed to remarry nor return to her
parents’ home. This is what happened to Dhammadinna, a woman of 6th
century BCE India who, eventually, became a nun and a respected teacher of
Buddhism. 2​

The story of Dhammadinna:

Dhammadinna was born into a respectable family in Rajagaha, an ancient city

which corresponds to modern day Indian state of Bihar. It is safe to assume
that the society she was born in had begun to see the downfall of women and
that she must have grown up with the feeling that she, being a woman, was
inferior as compared to men.

Her parents found her a suitor, Visakha, who was a successful merchant. He,
on one occasion, went to listen to the Buddha’s preachings. Buddha had
returned to Rajagaha nine months after attaining Enlightenment and Visakha
was incapable of leading a normal married life, i.e. the life of a householder
after he heard the Buddha preach. He had transcended all sensual desire and
decided to become a monk. On returning, he disclosed his wish to
Dhammadinna and gave her the permission to choose her own future. He even
suggested her to continue to stay at their home and enjoy the wealth he had
earned.

Dhammadinna, however, knew that life as she knew it was over for her. She
would be targeted, for it was difficult for a woman to lead a normal life after her
husband had left her. With few other options, Dhammadinna decided to
become a nun and join the bhikkuni Sangha. Visakha himself arranged for her
departure and she was soon ordained.

Once she had entered the Order, her mind did not find solace and requested
the Elder that she be permitted to go to a secluded place where she could

O’Brien Barbara, The Story of Dhammadinna, ThoughtCo, 2018 2​

meditate. The Elders accompanied her to a village dwelling (or forest, it is
said) where she prepared the right conditions for meditation. Post her
solitary practice she realised enlightenment and became an Arahat.

She had attained the summit and wished to return to Rajagaha so that her
relatives and the people of Rajagaha at large could benefit from her
realisation.

Dhammadinna’s Teachings:

When Visakha heard of her rather quick return to Rajagaha, he was somewhat
perplexed. He thought that she was dissatisfied and wanted to find out the
reason of her return. Since they were no longer man and wife, he went to her
one evening and having worshipped her, he sat at one side and thought that it
was inappropriate to ask her about her dissatisfaction.
Instead he asked her that the when Noble One speaks of ‘self-identification’
what is meant by it. Dhammadinna then spoke of the five aggregates - form,
feeling, perception, fabrication, and consciousness.

He asked her about the origination of self-identification. He asked her about

the cessation of self-identification and the way of practice leading to the
cessation of self-identification. Dhammadinna went on to answer these
questions at length which prove that she thorough knowledge of the Four
Noble Truths propounded by the Buddha, namely,

1. There is Suffering 2. There is a

cause of suffering 3. There is an end
to suffering 4. There is a path to end
suffering

Not only was she competent to speak about this, but had complete knowledge
of the Noble Eight-fold path and how can one understand the truth and free
oneself from suffering. Visakha rejoiced in Dhammadinna’s teachings and went
to meet the Buddha. He narrated the full extent of the conversation he had with
Dhammadinna and the Buddha replied, “Dhammadinna the nun is wise, a
woman of great discernment. If you had asked me those things, I would have
answered you in the same way she did. That is the meaning of those things.
That is how you should remember it.” 3​

Majjhima Nikaya, Culavedalla Sutta, Translated by Thanissaro Bhikkhu 3​

These words said by the Buddha are proof enough of Dhammadinna’s ability to
understand Buddha’s Dhamma and by her virtue alone. Buddha further goes on
to say in the Pachamavagga of the Anguttara Nikaya;
 Etad-aggam bhikkhave mama savikanam bhikkhuninam
Dhammakathikanam, yad-idam Dhammadinna

This is the foremost of my nun disciples, monastics, Amongst those who

talk about Dhamma, that is to say, Dhammadinna.

Dhammadinna’s Personality:

1. Courage: Dhammadinna should have been an extremely courageous

woman as she decided to leave behind the only life she knew and join the
Order. At a time when woman were looked down upon, she made the decision
for herself when she was left abruptly by her husband. Considering the social
conditions of the time, it was a bold and forward looking step taken by her. 2.
Determination: After being ordained, Dhammadinna practised and
mediated in solitude till the time she became an Arahat. To learn at the feet of a
teacher and to learn alone and yet be able to understand the nuances of the
teachings are two very different things and Dhammadinna proved that she was
determined to make a difference to her own life after what happened to her. 3.
Benevolence: Post realising enlightenment, Dhammadinna wished to go
back to Rajagaha so that her relatives and people could benefit from her
knowledge. This amply shows that although she was left in a lurch, she wished
to do good for the society and held no feelings of animosity. 4. Humility: It is
worthy of a scholar to be humble. Inspite of the fact that her
former husband had remained an anagami, the conversation recorded in the
Majjhima Nikaya no where mentions that she thought ill of him or was proud
of her achievements.

Conclusion:

The journey of Dhammadinna from a devoted wife to the foremost nun disciple
of the Buddha is an inspiring one. It is not easy to give up life as one as always
seen and experienced it and follow a path that asks for complete renunciation.
Dhammadinna is for me one of those strong willed women, who chose for
themselves. Inspite of her upbringing and the society she belonged to, she
showed not only the courage but also willingness to accept the change that had
occurred in her life and the readiness to take on a new chapter in life.
Bibliography

1. Anguttara Nikaya - Panchamavagga (Sutta Pitaka) 2. Culavedalla Sutta:

The Shorter Set of Questions-and-Answers (MN 44),
translated from the Pali by Thanissaro Bhikkhu. Access to Insight,
November 2013 3. Dewaraja L.S. Dr. - The Position of Women in
Buddhism, Buddhist
Publication Society, 1994 4. O’Brien Barbara - The Story of
Dhammadinna, ThoughtCo.com