page_title: Buddhism in Myanmar
section_title: Women
hierarchical_section_title: Buddhism in Myanmar / Women
caption_attribution_description: English: Young Thilashin before alms round in Pyin Oo Lwin train station (Myanmar).
context_page_description: Buddhism is practiced by 90% of the country's population, and is predominantly of the Theravada tradition. It is the most religious Buddhist country in terms of the proportion of monks in the population and proportion of income spent on religion. Adherents are most likely found among the dominant Bamar people, Shan, Rakhine, Mon, Karen, and Chinese who are well integrated into Burmese society. Monks, collectively known as the sangha, are venerated members of Burmese society. Among many ethnic groups in Myanmar, including the Bamar and Shan, Theravada Buddhism is practised in conjunction with nat worship, which involves the placation of spirits who can intercede in worldly affairs.
  With regard to the daily routines of Buddhists in Myanmar, there are two most popular practices: merit-making and vipassanā. The weizza path is the least popular; it is an esoteric form somewhat linked to Buddhist aspiration that involves the occult. Merit-making is the most common path undertaken by Burmese Buddhists. This path involves the observance of the Five precepts and accumulation of good merit through charity and good deeds to obtain a favourable rebirth.
context_section_description: The full bhikkhuni (nuns) lineage of Theravada Buddhism died out, and for various technical and social reasons was therefore permanently absent. The governing council of Buddhism in Myanmar has ruled that there can be no valid ordination of women in modern times, though some Burmese monks disagree. However, as in many other Theravadin countries, women have created a niche for themselves as renunciants not recognised by the state-empowered Sangharaja or even the Sangha in general. In Myanmar, these women are called thilashin.  A thilashin (Burmese: သီလရှင်, [θìla̰ʃɪ̀ɰ̃], "possessor of morality", from Pali sīla) is a female lay renunciant whose vows are the same as those of sāmaṇerīs "novitiate nuns". Like the maechi of neighbouring Thailand and the dasa sil mata of Sri Lanka, thilashin occupy a position somewhere between that of an ordinary lay follower and an ordained monastic. However, they are treated more favourably than most maechi, being able to receive training, practice meditation and sit for the same qualification examinations as the monks.
  Thilashins observe the ten precepts and can be recognised by their pink robes, shaven head, orange or brown shawl and metal alms bowl. Thilashins go out on alms rounds on uposatha and receive uncooked rice or money.
  Thilashins are addressed with the honorifics sayale (Burmese: ဆရာလေး, [sʰəjàlé] "little teacher") and daw (ဒေါ်, [dɔ̀]). These are used as honorifics to the Buddhist name given.
  Thilashins often reside in either separate quarters or in segregated kyaung (temple-monasteries). They do not have to look after the monks, but may help cook if required. Although ranked lower than the monks, they are not subservient to them.
  There have been efforts by some thilashins to reinstate the bhikkhuni lineage, although there are reservations from the government and general populace. A new Theravada bhikkhuni sangha was first convened in 1996, and since then many more have taken the full vows. However, within Myanmar, thilashins remain the only monastic option for women at this time. In 2003, Saccavadi and Gunasari were ordained as bhikkhunis in Sri Lanka, thus becoming the first female Myanma novices in modern times to receive higher ordination in Sri Lanka.
caption: Young Thilashin before alms round in Pyin Oo Lwin train station.
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