The Bhikkhuni debate in Sri Lanka

Until recently, women in Theravada Buddhist countries have been barred from receiving higher ordination, due to the common belief that the order of nuns died out in the 11th century C.E. In the past two decades, however, there has been an international effort to reinstate the order of fully-ordained nuns, or bhikkhuni sangha, in Theravada countries. As of February, 1998, as part of an international effort, the bhikkhuni sangha was returned to Sri Lanka, but it is surrounded by controversy and many people question both its legitimacy and importance. In this paper, I will explore the bhikkhuni debate as it is occurring in Sri Lanka and around the world, examining and evaluating historical and hermeneutical arguments presented by its opponents who argue that the new order is illegitimate and unorthodox, as well as the counter-arguments presented by the supporters of the reinstitution of the bhikkhuni sangha. Additionally, in order to put the debate in perspective, I will attempt to sort out the complex relationship between the dasa sil mata (lay nuns who do not have full ordination) and the bhikkhuni communities, as well as how the greater Buddhist community perceives these two groups of women. This will bring up questions of womens agency and the role of women within the Theravada tradition. In examining the many facets of the bhikkhuni debate, I hope to convey why I have concluded that the bhikkhuni sangha is a legitimate institution and beneficial to the support and education of Sri Lankan Buddhist women