Abstract

This study is of  3 objectives.  They are  (1) to study the conflict  regarding  the ordination of bhikkhuni in Thai society.  (2) to analyze the causes of conflict regarding the ordination  of  bhikkhuni in Thai society,  and  (3)  to propose the solution of  the conflict  regarding the ordination of  bhikkhuni  in Thai society.  From  the research,  it is found  that  the conflict about  the  ordaination of  bhikkhuni  in Thai  society  is  the  results  of  the different  views  about  bhikkhuni and  ordination of  bhikkhuni which leads to be the opposing  parties of  the ordination of  bhikkhuni and  the  supporting ones.  The conflict of  bhikkhuni is of 4 main issues: namely  (1) the Buddha’s intention of  bhikkhuni sangha establishment.  (2) bhikkhuni and the harm to the chastity of  bhikkhu.  (3) bhikkhuni  and the balancing of social structure’s problems, and (4) the intention to renew the ordination of  bhikkhuni.  The conflict of bhikkhuni ordination is of  3 main issues: namely  (1) bhikkhuni ordination according to the Vinaya.  (2) the replacement of ordination of bhikkhuni with the ordination of maechee,  and  (3) bhikkhuni ordination and the responsibility of the Thai sangha.  

In case of  bhikkhuni,  the opposing  parties of  the ordination of  bhikkhuni view that  the Buddha had  no intention to  establish  the  bhikkhuni  sangha  in Buddhism.  Bhikkhuni sangha  arose  from  some of  the external  factors causing the Buddha to set up bhikkhuni order.  Bhikkhuni would  be harmful to bhikkhu,  to avoid  the  problems  arising,  there  should  not  be bhikkhuni  in the sangha order.   The  problem of  the  balance of  the social structure is not connected with the issues of  the sangha without  bhikkhuni.  The intention of  reinstatement on bhikkhuni  ordination in Thai society  is the absence of  honesty.  It is of adhesion in the form of a priest of some  groups  of women and is to imitate the concept of women's rights of the West.  In case of bhikkhuni ordination,  the ordination of  bhikkhuni cannot  be done correctly according  to the Vinaya,  even with single sangha or both sanghas.  The ordination with single sangha was  abandoned  and  with  both  sanghas,  it  cannot be done because the Theravada buddhist  bhikkhunies who act as  the preceptor  which  is a part of  component of  the ordination, no longer exists. The ordination of  maechee  instead of Theravada  bhikkhuni is the suitable  alternative type for women who wish to become a monk in Thai society. The  solution of  the  bhikkhuni ordination in Thai society  is over the limit of responsibility of the Thai sangha. 

The supporting parties of  the ordination of  bhikkhuni  has contrary view  to  the opposing  parties of  the ordination of  bhikkhuni  in every points.   From  the  study of  the premises given  by two sides, it is found that the premises of the opposing parties both in the matter of bhikkhuni and  ordination of bhikkhuni are not incompliance with the facts and the principles in Buddhism.  In case of  bhikkhuni, the finding might be understandable that the Buddha had true intention to establish bhikkhuni sangha in Buddhism.  Both bhikkhu and bhikkhuni are  threatening to each other so it  cannot be justified to claims against any parties. The sangha that without bhikkhuni  has impact  on  the balance of social structure. With reference to this word, it is according with the principle of the Paticca-samupada and contrary with the fourfold assembly of Buddhism which is the ideology social in Buddhism.  Claiming of the bhikkhuni ordination, even from  the adhesive in the form of a priest, or because they are influenced by the Western concept,  it does not make a legitimate to it.  In case of bhikkhuni ordination,  the ordination of  bhikkhuni can be done correctly according to the Vinaya even with  single sangha  and both sanghas.  In case of with the single sangha, the Buddha did not renounce  the mention method and with the both sanghas, they are now currently in full. The ordination of maechee  instead of Theravada  bhikkhuni is one of  alternative type for women who wish to become a monk  but  it cannot be instead of  bhikkhuni  ordination. The solution of  bhikkhuni  ordination  in Thai society is  the responsibility of  the Thai sangha.

The basic causes of the protesting the ordination of  bhikkhuni  in Thai  society  arise  from 3 main  factors, namely  (1) Tanha,  (2) Ditthi,  and  (3) Mana.   Tanha is a strong wish  to protect  the system of  patriarchy and  the identity of  the Theravada  of  the persons  who gain such a benefit  from  these  ideals.   Ditthi  is  the discourses which point that bhikkhuni ordination  cannot be done correctly and  impossibility.  Mana is the attitude of refusal to solve the problem of bhikkhuni ordination  in creative solutions but keeping the conditions of disadvantaged  women to continue. To resolve the conflict regarding the ordination of  bhikkhuni in Thai society, the key note  is  to have  the correct Ditthi about bhikkhuni and bhikkhuni  ordination or  to adhere  to  and  abide  by the principles and the will of arising of  bhikkhuni sangha  in Buddhism  particularly  bhikkhuni ordained by the constitution of  the Buddha with respect.

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