The Vinaya Pitaka lays out a clear blueprint for life in sangha, yet draws distinct lines between monks (bhikkhus) and nuns (bhikkhunis). At the heart of these differences sit the Patimokkha rules: monks observe 227 precepts, while nuns follow 311. That extra bundle of regulations reflects centuries-old notions about hierarchy, propriety and perceived vulnerabilities.

A standout example is the Eight Garudhammas—“heavy rules” said to ensure harmony between the two orders. They require bhikkhunis to defer to bhikkhus even if the nun has held ordination longer. For instance, a nun must request permission to teach or settle disputes in the presence of any monk, regardless of seniority. Many modern practitioners see this as a double-edged sword: it aimed at fostering respect but also cemented a gender gap.

Beyond etiquette, practical matters differ too. Nuns historically held shorter retreat periods and had to ask twice-monthly leave from monks before dwelling in a forest hermitage. Safety and support often motivated such clauses, yet they also underscored a protective—and paternalistic—approach.

Recent years have seen a revival of bhikkhuni lineages in Sri Lanka, Thailand and Taiwan, challenging long-held assumptions. In 2022, for example, a group of Thai nuns received full ordination under international auspices—sparked by growing calls for gender equality within Buddhism. This reconnects with Vinaya’s spirit of inclusivity, even if some traditionalists raise eyebrows.

Meanwhile, numerous monastic communities are reinterpreting ancient rules to suit twenty-first-century life. Many bhikkhunis now teach meditation retreats worldwide, demonstrating that sparks of the original Vinaya intention—creating a disciplined, supportive community—still shine through, despite the additional regulations once placed on women. The evolving dialogue around these gender-specific rules reveals how living traditions adapt, proving that sometimes the oldest texts can spark the freshest conversations.