On 17 June 2025, the court ruled that Venerable Welimada Dhammadinna Bhikkhuni must be issued a National Identity Card identifying her as a bhikkhuni—not as a dasasil matha (ten-precept nun) — solidifying her status as a fully ordained monastic. This landmark judgment establishes that the Sri Lankan government is constitutionally obligated to treat bhikkhunis on equal footing with bhikkhus (male monks), a first in the country’s legal history.


A Turning Point for Female Monastics

For decades, Buddhist nuns in Sri Lanka have faced systemic discrimination, often being relegated to the status of dasasil matha ("precept mothers") rather than being acknowledged as fully ordained monastics. This distinction denied them equal rights, including access to certain temple roles, state benefits, and societal recognition.

The Supreme Court’s ruling challenges long-standing conservative interpretations of Buddhist monastic law, which some claim do not permit female ordination in the Theravada tradition. However, the decision aligns with a growing global movement to revive the bhikkhuni lineage, which had disappeared in Theravada Buddhism centuries ago but has been restored through international ordination ceremonies in recent decades.


A Victory for Venerable Dhammadinna and Women’s Rights

Venerable Dhammadinna, a prominent advocate for bhikkhuni rights, filed the case after authorities refused to recognize her ordination. Her legal victory sets a precedent for other female monastics in Sri Lanka and beyond, reinforcing the constitutional principle of gender equality.

"This is not just a win for me but for all women who seek spiritual fulfillment as ordained monastics," Venerable Dhammadinna said in response to the ruling. "The court has affirmed that our practice and dedication are equal to those of bhikkhus."


Broader Implications

The decision has been celebrated by Buddhist reformists and women’s rights activists, who see it as a step toward dismantling institutional barriers for women in Buddhism. However, conservative factions within the monastic community may resist the change, as the bhikkhuni ordination debate remains contentious in some traditional circles.

Sri Lanka, a predominantly Buddhist nation, has long been a focal point for discussions on monastic gender equality. This ruling could inspire similar legal challenges in other Theravada-majority countries, such as Myanmar and Thailand, where bhikkhuni ordination is still not widely accepted.


What’s Next?

With the Supreme Court’s directive, the Sri Lankan government must now update its policies to ensure bhikkhunis receive the same recognition, rights, and privileges as bhikkhus. Advocates hope this will lead to greater acceptance of female monastics in religious and societal spheres.

As the bhikkhuni movement gains momentum, this ruling may be remembered as a pivotal moment in the struggle for gender equality in Buddhism—one that honors the ancient tradition while embracing progressive change.