While the direct lineage of fully ordained nuns, known as bhikkhunis, in Theravada Buddhism ceased to exist for a significant period, various forms of female renunciants have been present for centuries, and vigorous efforts to revive full bhikkhuni ordination are ongoing in modern times.
The Historical Discontinuation of Fully Ordained Bhikkhunis
For over a millennium, the fully ordained order of Theravada bhikkhunis (nuns) has been largely absent. The monastic rules for ordination stipulated that at least ten fully ordained bhikkhunis were required to ordain a new nun. When this lineage eventually broke, the ability to ordain new bhikkhunis ceased. Consequently, for the last thousand years, female Theravada Buddhists often had to content themselves with lay life or with partial monastic vows, rather than full ordination.
Traditional Female Renunciants in Theravada Countries
Despite the absence of the full bhikkhuni lineage, women in Theravada Buddhist countries have long pursued spiritual paths as renunciants. These women typically observe a set of precepts (usually eight or ten, rather than the 311 for bhikkhunis) and often shave their heads and wear distinctive robes, but they are not considered fully ordained monastics in the traditional sense. Their status, support, and recognition can vary significantly by country and community.
Examples include:
- Mae Chi (Thailand): These female renunciants typically wear white robes and observe eight or ten precepts. They live ascetic lives, often in temples or dedicated residences, engaging in meditation and study, but they do not hold the same formal status or receive the same support as male monastics (bhikkhus).
- Dasa Sila Mata (Sri Lanka): Meaning "mothers observing ten precepts," these women wear robes (often white or saffron-colored) and adhere to ten precepts. They often reside in viharas (monasteries) or separate hermitages and dedicate themselves to religious practice.
- Thilashin (Myanmar): In Myanmar, female renunciants are known as Thilashin, meaning "possessor of morality." They wear distinctive pink robes and observe ten precepts, living in nunneries or monasteries, focusing on meditation and teaching.
The Modern Revival of Bhikkhuni Ordination
In recent decades, there has been a significant global movement to revive the full bhikkhuni ordination within Theravada Buddhism. This revival often involves drawing upon existing bhikkhuni lineages that have been preserved in other Buddhist traditions, such as the Mahayana tradition (e.g., from Taiwan or Korea), to re-establish the Theravada lineage.
Key aspects of the modern revival include:
- International Efforts: Ordinations have taken place in various countries, including Sri Lanka, Thailand, Vietnam, and the United States, allowing women to become fully ordained bhikkhunis.
- Varying Recognition: While these ordinations are gaining acceptance in many circles, they are not universally recognized by all conservative Theravada monastic orders, leading to ongoing dialogue and debate within the wider Theravada community.
- Growing Support: Despite the challenges, the movement is gaining momentum, offering women the opportunity to lead fully ordained monastic lives with the same vows and responsibilities as their male counterparts.
Understanding Female Monastic Roles in Theravada
To clarify the different roles and statuses of female practitioners in Theravada Buddhism, the table below provides a summary:
| Role | Status | Key Characteristics |
|---|---|---|
| Bhikkhuni | Fully Ordained Nun | Adheres to 311 monastic precepts (Pātimokkha); enjoys full monastic status, rights, and responsibilities. The lineage historically ceased in Theravada but is being actively revived in modern times. |
| Mae Chi (Thailand) | Female Renunciant | Not fully ordained in the traditional sense; typically observes 8 or 10 precepts; often wears white robes; lives an ascetic life dedicated to practice, but their formal recognition and support vary. |
| Dasa Sila Mata (Sri Lanka) | Female Renunciant | Observes 10 precepts; wears specific robes (often white or saffron); not considered fully ordained bhikkhunis; dedicated to spiritual practice and often reside in separate female monastic residences. |
| Thilashin (Myanmar) | Female Renunciant | Adheres to 10 precepts; wears pink robes; lives a renunciant life focused on meditation and dharma study, often in dedicated nunneries. They are not recognized as fully ordained bhikkhunis by the traditional Sangha in Myanmar. |
Implications for Female Practitioners Today
Today, female Theravada Buddhists have more diverse opportunities for monastic life than in the past millennium. While the traditional forms of renunciants like mae chi or thilashin continue to thrive, the re-establishment of the bhikkhuni lineage offers a path to full ordination, allowing women to embrace the complete monastic lifestyle envisioned by the Buddha. This ongoing development represents a significant evolution in the landscape of Theravada Buddhism for women.
