Thank you for sharing this interesting article!
INTRODUCTION
Within Theravāda the Bhikkhunī Question remains unresolved. Since the Bhikkhunī Saṅgha’s apparent extinction the dispute regarding its re-establishment within Theravāda has been laborious, heated, and inconclusive.
In July 2007 the 1st International Congress was convened to discuss issues pertaining to the role of women in the contemporary Buddhist world. Over three days of discussion there emerged two core arguments justifying the legality of Bhikkhunī ordinations which I will summarise in brief:
A) The Bhikkhu Saṅgha (the Community of monks) can ordain women without the presence of the Bhikkhunī Saṅgha. This argument is based on an allowance by Lord Buddha.
B) Historical evidence suggests that Dharmagaptaka Bhikkunīs are also descended from the Theravāda lineage and so bhikkhunī ordinations are valid. This is the argument based on history.
Whilst reflecting on the ongoing bhikkhunī question a Vinaya point came to mind which, as far as I am aware, has not been raised before. I would like to present this as a third argument:
C) The Bhikkhu Saṅgha and the Bhikkhunī Saṅgha are two legally separate entities and subsequently one cannot exert its will on the other. It follows, therefore, that the Bhikkhu Saṅgha cannot determine the legality of the Bhikkhunī Saṅgha. The legality of bhikkhunī ordination is a choice to be made by bhikkhunīs, not for bhikkhunīs. This is the argument based on Vinaya.
What will follow are critical briefs of the first two arguments and the case for a third way, an alternative perspective on the matter. It is my hope that in doing so this Vinaya perspective may be recognised and implemented moving forward.
(Italic passage = my emphasis.)
Reading this sentence I have highlighted just made my heart rejoice… 