An active Bhikkuni Order is of significance for the preservation of Buddhism

Uduwap poya or Sangamittta Day in December marks the significance of Arahath Sangamitta Theri bringing the sacred Bo sapling from India, now famous as the Sri Maha Bodhi in Sri Lanka and recognised as the oldest Bo tree in the world. She also formed the Bhikkuni order and thus established properly the Buddha Sasana in Sri Lanka, consisting of the four components Bhikku, Bhikkuni, Upasaka and Upasika. While the latter two have to obey the five precepts as preached by the Buddha, the Bhikkus have to adhere to about 225 vinaya rules and Bhikkunis another extra 200 rules under the guidance of the Bhikkus. Thus, around 200-300 BC, women in Sri Lanka were treated equal to men: if bhikkus were ordained, the privileged choice was given to women too.

It is said that presently there are no Theravada Bhikkunis in Sri Lanka. However, some have taken the bold step to enter the order and continue to obey the precepts and vinaya rules established by The Buddha, under the guidance of Theravada Bhikkus.

If Bhikkus believe that the method adopted presently in ordaining Bhikkunis is incorrect, they should guide them to rectify it. For example when the Bhikku sasanaya was reduced to Ganinnanses (a half-layman state where one could marry) during King Kirthi Sri Rajasinghe’s reign, Ven. Upali and five other Bhikkus from Thailand came to Sri Lanka on the invitation of the King, and established the Siyam Nikaya by conducting the Upasampada ceremony. Also when some were debarred from joining the Malwatta or Asigiriya chapters, they got themselves ordained in Burma, e.g. Amarapura and Ramanya nikayaka.

Similarly Bhikkus should appeal to the Buddha Sasana Department and other relevant authorities to take remedial steps to rectify and assist in the formation of a Bhikkuni sasanaya acceptable to all Bhikkus and recognised as part of the Buddhist Order, thus allowing the Bhikkunis to lead their religious lives with dignity and honour and be restored to their rightful place in society.

It is common knowledge that Bhikkunis can play a major role in the lives of the people, as women find it easier to communicate their problems to bhikkunis and thus obtain practical solutions not detrimental to the welfare of the family. Therefore, an active Bhikkuni Order accepted by Bhikkus and laymen is of great significance for the preservation of Buddhism.

Therefore, Bhikkus as guardians of the Bhkkunis should follow a more pragmatic approach to their problems. Such an attitude will encourage more women to take the bold step of getting ordained. It will greatly assist to preserve the Buddha’s message and encourage more people to follow His Dhamma, which will lead to a more disciplined society.

As much as we continue to venerate Arahath Sangamitta Theri and Princess Hemamali, who courageously brought the Buddha’s sacred left tooth relic to Sri Lanka hidden in her hair, it is the bounden duty of all Buddhists to protect and assist in the welfare of the Bhikkuni Sasanaya in Sri Lanka.