On 18-20 July 2007 in the pleasant German town of Hamburg was held the 1st International Congress on Buddhist Women's Role in the Sangha. This was a conference specifically to discuss the ways of bestowing the bhikshuni or higher ordination for nuns in the Tibetan tradition. Vinaya experts from around the Buddhist world came together to offer the fruits of their considerable research into this issue. So there was a contagious atmosphere of expectancy and enthusiasm.

At present nuns in the Tibetan or Mula Sarvastivada lineage receive ordination only up to the shramanerika or novice level. Full ordination for nuns only remains in the Dharmagupta lineage which exists in China, Taiwan, Korea and Vietnam where there are presently tens of thousands of bhikshunis.

The main issue is whether this ordination, which was never brought into Tibet, can now be introduced so that nuns finally have a chance to study the Vinaya or monastic texts and participate as full members of the monastic family.

According to the Vinaya texts the bhikshuni ordination should be bestowed by a dual sangha of both nuns and monks. Therefore there are basically 2 ways that this lineage might be given: either by a sangha of 10 senior monks in the Mula Sarvastivada tradition and 10 senior nuns in the Dharmagupta tradition. Or simply by a sangha of senior Mula Sarvastivada monks until such time as the newly-ordained nuns reach seniority and can comprise a dual ordination platform.

The situation is of course far more complex than the above simple analysis and certain Tibetan scholars have been 'researching' the matter for over 25 years without reaching a conclusion.

His Holiness the Dalai Lama attended the last day of the Congress and again stated that he alone could not make a decision since it is a matter of Vinaya and requires a consensus of the whole Sangha. He also admitted that while he himself is in favour of this ordination for the nuns, most of his own Geshes and other monks are not. Those Geshes who are supportive are heavily criticised by the more conservative elements, even in the Tibetan press.

His Holiness therefore recommended that a meeting should be arranged in India between higher sangha members of the Theravadin countries and senior Geshes and Tibetan Vinaya experts. However since both parties are known to be strongly against the introduction of the bhikshuni lineage, presumably they will agree harmoniously to discuss their unanimous opposition to this higher ordination for women.

The nuns of the Tibetan tradition have stated that they would only consider this bhikshuni ordination if bestowed by His Holiness himself or some great Lamas whom they respect. In the event of His Holiness bestowing such an ordination there would surely be an overwhelming response on the part of the nuns. In the meantime it is necessary for the nuns to understand the implications and importance of higher ordination. Until the nuns themselves appreciate the need for the bhikshuni ordination the issue remains contentious and academic. The need to educate the nuns on this matter is therefore paramount. Otherwise many lamas perceive the subject of nuns' higher ordination as merely western feminist interference and do not take it seriously.