Since the ordination of Dr. Chatsumarn Kabilsingh as a Samaneri in 2001, Bhikkhuni ordination has become controversial in Thai Buddhism. While there is much support from many Thai Buddhist scholars, the strong protest has come from many conservative Thai Buddhists. The Thai Sangha just kept silent at the beginning before declaring that they can not recognize the ordination of Dr. Chatsumarn for several reasons. From then to now, Thailand currently has only 10 Bhikkhuni and Samaneri whereas Sri Lanka, the same Theravada school, has now many hundreds of female monks and novices.

As a Buddhist feminist, I am interested in exploring the obstacles of the Bhikkhuni movement in Thailand. This paper finds that there are two main kinds of obstacles for the Bhikkhuni movement in Thailand: visible and invisible. The visible obstacles, which are more formal and concrete, are the structure of the Thai Sangha and the Sangha Act of 1928 that prohibits Thai monks from ordaining Thai women to be Samaneri, Sikkhamana, and Bhikkhuni. The invisible obstacles, which are more informal and abstract, are closed-mindedness, sectarian bias, and, last but not least, gender bias. Suggestions have been made to encourage the Thai Sangha to review its structure and any order or act that is against the Constitutional Law and spiritual development of Buddhist women in Thailand. Moreover, the Bhikkhuni issue must be addressed through education, campaigns and public policy as part of development in Thailand.