core nature of each individual is that of a buddha, but
mental afflictions (klésa) prevent most from realizing it.
Although earlier Buddhist literature described sen-
tient beings as plagued by ANITYA(IMPERMANENCE),
DUHKHA(SUFFERING), nonself, and impurity, in this
sutra, buddha, NIRVANA, and by extension the buddha-
nature within everyone are all characterized by per-
manence, joy, self, and purity. Despite our experience,
there is thus another “great self” within us, and the
sutra even uses the term true atman.
East Asian Buddhism was also profoundly affected
by the Nirvana Sutra’s advocacy of vegetarianism and
its overt inclusion of the ICCHANTIKAin its doctrine of
universal salvation. Icchantikaare individuals devoid
of faith or morality, some of whom even slander the
dharma. Like most other sutras, the first part of the
Nirvana Sutraexcludes them, but beginning with
chapter nine, the Nirvana Sutrarepeatedly asserts that
icchantikaalso have the buddha-nature.
Bibliography
de Jong, J. W. “Review of the Mahayana Mahaparinirvana-
sutra Translated by Kosho Yamamoto.” Eastern Buddhist,
Vol. 9 (new series), no. 2 (1976): 134–136.Matsuda Kazunobu. “New Sanskrit Fragments of the Mahayana
Mahaparinirvana-sutra in the Stein/Hoernle Collection: A
Preliminary Report.” Eastern Buddhist,Vol. 20 (new series),
no. 2 (1987): 105–114.
Ming-Wood, Liu. “The Doctrine of Buddha-Nature in the Ma-
hayana Mahaparinirvanasutra.” Journal of the International
Association of Buddhist Studies(Wisconsin), Vol. 5 (1982):
63–94.
Yamamoto Kosho, trans. The Mahayana Mahaparinirvana-
sutra: A Complete Translation from the Chinese Classical Lan-
guage in 3 volumes.Oyama, Japan: Karinbunko, 1973.
MARKL. BLUMNO-SELF. SeeAnatman/Atman (No-Self/Self)
NUNS
Buddhist nuns, like nuns and MONKSof other religious
orders, renounce sexual activity, marriage, and house-
hold life. As renunciants, they voluntarily make a com-
mitment to abide by a given number of PRECEPTS, or
rules of conduct. To regulate their involvement with
the affairs of the world, they agree to accept a subsis-
tence standard of food, shelter, clothing, and medicine.
The lay community provides these requisites; in return,
the nuns provide teachings, advice, and a model of dis-
cipline and contentment.
To leave the household life (pravrajya) and become
a member of the Buddhist order (SAN ̇GHA), a woman
must first obtain the permission of her parents, hus-
band, or guardian. There are four stages in the process
of becoming a fully ordained nun (Sanskrit, bhiksunl;
Pali, bhikkhunl). The first three stages of the process
are administered by, and at the discretion of, the
BhiksunSan ̇gha. Candidates first receive the ten pre-
cepts of a ́rasmanerika(novice), then the precepts of a
s ́iksamana(probationary nun), and finally the precepts
of a bhiksunl(fully ordained nun). The purpose of the
two-year probationary period as a s ́iksamana,a stage
that is not required for monks, is twofold. First, it en-
sures that candidates for bhiksunlordination are not
pregnant and, second, it allows time to provide the
candidates with thorough training. The final stage in
the process of becoming a fully ordained nun involves
receiving the bhiksunlprecepts for a second time from
the Bhiksu San ̇gha. It is unclear whether this second
bhiksunlordination indicates that bhiksus have the fi-
nal authority for bhiksunlordinations or whether they
simply confirm the ordination the candidates have al-
ready received from the bhiksunls.Precepts and practice
Bhiksunlsand those in training abide by the precepts
of the Bhiksunlpratimoksa-sutra.The first five cate-
gories of the precepts are common to both bhiksus
and bhiksunls.Arranged according to the seriousness
of the transgression, they are: (1) parajika(defeats that
entail expulsion from the san ̇gha); (2) san ̇ghavas ́esa
(remainders that entail suspension); (3) nihsargika-
patayantika(abandoning downfalls that entail forfei-
ture); (4) patayantika(propelling downfalls or lapses);
and (5) s ́aiksa (faults or misdeeds). An additional
category, the pratides ́anlya(offenses requiring confes-
sion), prohibits bhiksunlsfrom begging for specific
foods, unless they are ill. There are also seven
adhikarana-s ́amatha(methods of resolving disputes)
for both bhiksus and bhiksunls.
In all schools of VINAYA(monastic discipline), there
are considerably more precepts for bhiksunlsthan for
bhiksus.Because the Bhiksu San ̇gha was already quite
well organized by the time the BhiksunSan ̇gha was
established some years later, the bhiksunlswere ex-
pected to follow most of the bhiksu precepts. In addi-NO-SELF