On one side, male monks, or bhikkhu, file towards Dusit Maha Prasat Throne Hall to pay respect to King Bhumibol Adulyadej's royal urn. On the other, a group of 72 bhikkhunis, female monks, and novices were barred from going any further. They weren't allowed to go inside and pay respect to the late king -- at least not through the monk's gate, and not in their saffron robes.
The scene occurred on Dec 9 when the bhikkhunis and novices -- led by Dhammananda Bhikkhuni, Abbess of Songdhammakalyani Monastery -- were blocked by Asst Prof Teerapak Chaichana, of Mahachulalongkornrajavidyalaya, which is in charge of screening monastics entering the Grand Palace. The group said they got a verbal confirmation from the palace, and didn't expect to be received with such contempt at the gate. There were even reports that the female group was asked to disrobe and join the laypeople in Sanam Luang instead of using the monk's entrance.
"It was an insult. A discrimination," said Rev Dhammananda. "I don't think [Teerapak] had the right to say, 'Oh, you're wrong. You're illegal. I cannot accept you or what you're doing', especially when he was there as a government officer. This is not how you treat people.
"I want society to understand that being a bhikkhuni is not against the law," she insisted.
Last Thursday, a petition signed by over 10 bhikkhunis was lodged at the Department of Women's Affairs and Family Development to make a complaint on the issue. It called for an end to discrimination against Theravada bhikkhuni, while also seeking an apology from Teerapak.
"Some said we should even file a complaint with the Bureau of the Royal Household. But the point is, it's not just the palace we're talking about; it's our existence as ordained female monastics in this country," said Rev Dhammananda.
Teerapak, the teacher at the monk's university who blocked the bhikkunis' entrance, said: "All this is a matter of rules and regulations, not discrimination." This rule, he adds, applies to Thai nationals only. Foreign monks and bhikkhuni with passports can attend the ceremony.
Called luang mae (reverend mother), Dhammananda Bhikkhuni lives at her monastery in Nakhon Pathom. Formerly known as Assoc Prof Chatsumarn Kabilsingh, Dhammananda Bhikkhuni is believed to be the first modern Thai woman to be ordained in the Theravada tradition. The rite took place 16 years ago in Sri Lanka.
Dhammananda Bhikkhuni. Photo: Melalin Mahavongtrakul
Her mother, Voramai Kabilsingh, was the first Thai woman to become a Mahayana Bhikkhuni, in 1971. Her grandmother was also a white-robed nun. Now 72, Dhammananda was in her 50s when she began her monastic life. Prior to that, she was a university professor, teaching philosophy and religion at Thammasat University.
Dhammananda estimated that there are currently over 100 bhikkhunis in Thailand, not including the novices. Still, that is a minuscule amount compared to around 200,000 males in the Thai clergy today. Females are not allowed to be ordained in Thailand following the order of the Supreme Patriarch in 1928, and, over eight decades later, the order still stands. The country's current Sangha Act also says that the Thai sangha only consists of bhikkhus, with no mention of bhikkhunis.
Thailand passed the Gender Equality Act in 2015, but still, the bill's Section 17 denotes that some religious conducts are excluded.
"But in Buddhism, the sangha makes up of both male and female monks," argued Dhammananda, adding that it is against Lord Buddha's teachings and intentions to forbid the ordination of bhikkhunis. The scriptures, she said, are very clear on this issue.
As Thai monks are forbidden to give ordination to females, the spiritual right of Thai Buddhist women remains confined in the patriarchal society. And, as a sort of compensation, some women became mae chee (white-robed nuns). But Dhammananda believes that being a nun is just something that comes in place of bhikkhunis -- a substitute. In Thailand, female monks lack the status that male monks do. For one thing, their IDs still say Miss or Mrs even though they have an ordination certificate.
"I have mine from Sri Lanka. But they would say that's a matter for Sri Lanka, and hence doesn't apply to Thailand," she said.
"If we just sit here and don't involve ourselves with the officials or any government-related procedures, we can live in our priesthood quite comfortably. But once we have to contact any institutions, we always get stuck, because we lack the status as monks."
With no status, a temple is not officially a temple, said the reverend monk. And the troubles also extend to bhikkhunis from other countries who find it difficult to obtain a visa to come and study the Buddhist scripture in Thailand.
"This current situation just creates a space for discrimination," concluded Dhammananda. "Still, it's up to each one's preference whether to exploit it or not."
She views it as an injustice that those who seek to make good by the religion are faced with obstacles solely because of their gender. It's also a waste of potential, as many bhikkhunis are educated women that, should the Thai religious structure decide to make use of them, can be of great service to both the people and the religion itself.
"What we're asking for is an opportunity to prove that we can lead Buddhism in a much better fashion," said Dhammananda. "I'm not talking about a competition of the two sexes. That's just beyond it. But once we're ordained, we become Lord Buddha's daughters. We have to see how we can serve the religion to create the greatest good for everyone else and ourselves."
For Thai Buddhist women who wish to pursue their religious beliefs to become bhikkhuni, Dhammananda suggested they seek out different bhikkhuni groups in Thailand and find the one that suits them. The first step is just to see if they can become accustomed to the lifestyle of priesthood.
Dhammananda made it clear that she doesn't encourage anyone to be ordained simply because they want to "escape worldly problems" or to live comfortably. Ordination is a serious process that should be undertaken by those who are ready to dedicate their lives to spreading Buddha's words only.
"First, ask yourself why you want to be ordained. Your goal should be to achieve parinirvana [nirvana after death], to quench dukkha [suffering]," she said.
"It's a lifetime of personal sacrifice. Living in a sangha, you don't get to follow your own desire, as everything goes by strict rules and schedules. Our lives are also intertwined with those of the laypeople. They give alms to us; we pray for them. So you have to ask whether you have done enough to deserve having people tirelessly care for you or not."
In hopes of shedding light on the issues surrounding Thai bhikkhunis, a public talk is scheduled for next Saturday from 9-11am at Suan Rodfai in Bangkok. Constitutional Court judge Jarun Pukditanakul will be the speaker. There will also be bhikkhunis from different groups attending the event.
