Ordaining as a Buddhist monk or nun is a major life decision. The traditional path is upasampada (full ordination) in a recognized tradition, with all the associated rights and responsibilities. Many modern practitioners, however, choose temporary ordination or the lay path of a dhammacakka practitioner. This article gives an overview of the main forms of ordination and what to consider.

Types of ordination in Theravada #

Anagarika #

Anagarika (Pali: “homeless one”) is a lay practitioner who observes eight or ten precepts, lives in or near a monastery, and wears white robes. The anagarika is between full lay life and full monastic life — a committed practitioner who has taken on a more intensive form of practice. The role is common in Sri Lanka and in Western contexts.

Samanera (novice monk) #

A samanera is a young man under 20 years old who has been ordained as a novice. The ordination is reversible and relatively light on rules. Novice ordination is common in Theravada countries for boys and young men, often as a temporary ordination before the full monk’s ordination.

The novice takes a simplified set of vows, observes ten precepts, and lives in the monastery. The novice is expected to study the Dhamma, learn the Pali chants, and assist the senior monks. The novice ordination is often a period of training, with the intention of eventually taking the full ordination.

Bhikkhu (full monk) #

A bhikkhu is a man who has been fully ordained, observes 227 rules, and has taken on the complete monastic life. This is the classical full ordination, and it is the most common form of monastic life in the Theravada world.

A more detailed treatment of what monastic life is like is in Theravada Monasteries & Daily Life.

Bhikkhuni (full nun) #

A bhikkhuni is a woman who has been fully ordained. The Theravada bhikkhuni lineage was lost for centuries, but it has been revived in the modern era. The East Asian Mahayana traditions have preserved the bhikkhuni lineage continuously. The revival has been a major development in modern Buddhism.

Ordination in Mahayana #

In East Asian Mahayana (China, Korea, Japan, Vietnam), the monastic forms are similar to Theravada but with additional bodhisattva vows. Theord paths include:

  • Shramanera / Shami (novice) — the equivalent of the Theravada samanera, with a similar set of simplified rules
  • Bhikshu / Bhikshuni (full) — the equivalent of the Theravada bhikkhu/bhikkhuni, with a similar set of rules plus the bodhisattva vows
  • Bodhisattva vows — taken in addition to the monastic vows, committing the practitioner to the bodhisattva path

In Chinese Buddhism, monastics take the Shramanera (novice) or Bhikshu (full) ordination, then later take the bodhisattva vows of the Brahmajala Sutra. In Japanese Buddhism, the tokudo ordination is followed by jukai (receiving the precepts). The bodhisattva vows are central to the Mahayana monastic path.

Ordination in Tibetan Vajrayana #

In Tibetan Vajrayana, the ordination follows a similar pattern to Mahayana, with the addition of tantric commitments. The Tibetan monastic forms include:

  • Getsul / Getsulma (novice) — the equivalent of the Theravada samanera, with ten precepts
  • Gelong / Gelongma (full) — the equivalent of the Theravada bhikkhu/bhikkhuni, with 253 rules for monks and 364 for nuns
  • Ngakpa / Ngakma (tantric practitioner) — a non-monastic practitioner who has taken tantric vows. The ngakpa tradition is distinctive to Tibetan Buddhism, and it allows for married tantric practitioners.

The tantric vows are taken in addition to the monastic vows, with the empowerment from a qualified teacher. The tantric practitioner is expected to maintain the samaya (sacred bond) with the teacher and to engage in the daily sadhana practice.

The ordination process #

The classical Theravada ordination follows a traditional form:

  1. Preparation — the candidate prepares by spending time at the monastery, learning basic Pali chants, and getting to know the community
  2. Precept training — the candidate lives by an expanded set of precepts for some weeks or months
  3. The request — the candidate asks the Sangha three times for ordination, expressing their intention
  4. The preceptor — a senior monk (upajjhaya) takes the candidate as a student
  5. The ordination — the candidate’s head is shaved, they receive a new name, and they take the formal vows
  6. The community — the new monk is welcomed into the Sangha and begins their monastic life

In Tibetan and East Asian traditions, the ceremony is more elaborate, with multiple ceremonies and the taking of additional vows. The Tibetan ordination includes the Rabjung (novice) and the Gelong (full) ordinations, with the latter requiring the presence of at least ten senior monks.

What to consider #

Ordination is a major commitment. A few things to think about:

  • Time commitment. Full ordination is a lifelong commitment. Temporary ordination is also significant but more limited in scope.
  • Family expectations. In Theravada countries, the family is usually supportive. In Western contexts, family reactions vary.
  • Cultural fit. Different traditions have very different monastic cultures. A visit to a few monasteries is essential before committing.
  • Personal readiness. A genuine interest in practice, a willingness to live simply, and the ability to live in community are all helpful.
  • Financial and practical considerations. In most traditions, monastics are supported by the lay community. There is no need to bring personal wealth.

What monastic life is actually like #

A description of what monastic life is like in the Theravada tradition is in Theravada Monasteries & Daily Life. In short:

  • Wake before dawn
  • Alms round
  • Two meals a day, with no eating after noon
  • Meditation, study, and work throughout the day
  • Evening chanting and Dhamma talk
  • Sleep around 9-10 pm

Monastic life is not for everyone, but for those it suits, it is a profound and fruitful path. The Brahma-vihara practices (loving-kindness, compassion, sympathetic joy, equanimity) are central, as is study of the suttas and regular meditation.

Temporary ordination #

In Theravada countries — especially Thailand, Myanmar, and Sri Lanka — temporary ordination is a major cultural institution. It is common for young men to ordain for a few weeks, months, or years. Many Western practitioners also ordain temporarily in Theravada monasteries, especially in Thailand and Sri Lanka.

The reasons for temporary ordination vary. Some young men ordain to make merit for their parents, especially their mothers. Some ordain to deepen their own practice. Some ordain to take a break from the pressures of lay life. The Buddha himself is said to have encouraged temporary ordination as a way of supporting the Sangha and the practice.

Temporary ordination is also a way for Westerners to experience monastic life without a lifelong commitment. The Thai forest monasteries, in particular, have well-established programs for temporary ordination, ranging from a few days to several months. The Insight Meditation Society in Massachusetts and other Western centers also offer temporary ordination programs.

A note on the bhikkhuni revival #

In recent decades, a major development has been the revival of the bhikkhuni (full nun’s) ordination in Theravada. The lineage was lost in Theravada but preserved in East Asian Mahayana. Beginning with ordinations in Sri Lanka in 1996 and 1998, the bhikkhuni lineage has been reestablished in many Theravada countries.

Key figures include:

  • Ayya Tathaaloka — an American woman ordained in the Theravada tradition, leading the Dhammadharini monastery in California
  • Bhikkhuni Dhammananda — the first woman ordained as a bhikkhuni in Thailand, in 2003
  • The bhikkhunis of Sakyadhita — an international organization of Buddhist women

The revival has faced resistance from some traditionalist quarters, but it has been a major step forward for the place of women in Theravada Buddhism.

The role of the community #

The decision to ordain is not made alone. The community — the lay community, the monastic community, the family, the friends — all play a role. The ordination is a public event, and the community’s support is essential for the practice.

The community is also the context for the ongoing practice. The monk or nun who tries to practice alone is missing a key element of the path. The community provides accountability, support, and the mirror of the practice.

A more detailed treatment of the community is in The Role of the Sangha.

How to find a teacher #

A serious practitioner considering ordination should work with a teacher. A few tips for finding a teacher:

  • Look for someone who has practiced for a long time, in a recognized tradition
  • Look for someone whose own presence reflects the practice
  • Try a few teachers before committing
  • Be cautious of teachers who demand obedience, secrecy, or financial dependence

The teacher is not just an instructor but the link to the lineage. The relationship with the teacher is essential for the practice.

Common questions #

Can a layperson become a monk? #

Yes. The path from lay to monastic life is well-established, and many laypeople have made the transition. The traditional preparation includes extended practice and study, with the candidate visiting monasteries and working with senior monks before ordaining.

How long does the ordination process take? #

The ordination ceremony itself is usually a day, but the preparation takes much longer. A typical preparation might include several months of living at the monastery, learning the Pali chants, and studying the Vinaya. The candidate may also take a temporary ordination first, as a way of testing the commitment.

Can a woman become a Buddhist monk? #

Yes. The full nun’s ordination (bhikkhuni) has been preserved in East Asian Mahayana and is being revived in Theravada. The form is well-established; the social and cultural barriers are being addressed in the modern era.

What if I leave the monastic life? #

The ordination is, in principle, irreversible. In practice, a monk or nun who leaves the monastic life returns to lay status, often with a formal ceremony. The path of leaving is taken seriously, and the returning layperson is supported by the community.

Is monastic life compatible with modern life? #

In some ways, yes. There are now monasteries in the modern West that adapt the traditional monastic life to the modern context. The Insight Meditation Society, the Spirit Rock Meditation Center, the Zen Mountain Monastery, and other Western centers have established monastic programs that work with modern life. The adaptation is significant, but the basic structure of the monastic life remains.

A note on the commitment #

The decision to ordain is one of the most significant decisions a Buddhist practitioner can make. The commitment is real, the transformation is deep, and the path is long. The practitioner who ordains is taking on a tradition that is 2,500 years old, and entering a community of practitioners that extends across the world and across the centuries.

The practitioner who is considering ordination should:

  • Visit monasteries in the tradition they are considering
  • Talk to monks and nuns about their experience
  • Read the Vinaya and the ordination texts
  • Practice intensively in the years before the ordination
  • Seek the advice of a teacher who knows them well
  • Be patient — the decision does not need to be rushed

The ordination is a major life event, and the preparation is essential.

A simple discernment process #

For a practitioner considering ordination, a simple discernment process:

  1. Visit a monastery in the tradition you are considering, and stay for a few days or weeks
  2. Practice intensively during the visit, with the same schedule as the monastics
  3. Talk to the senior monks and nuns about their experience and their advice
  4. Read the Vinaya and the ordination texts of the tradition
  5. Reflect on the experience — the practice, the community, the life
  6. Talk to your teacher and your family
  7. Make a decision based on the reflection, not on impulse

The discernment process is not a checklist; it is a way of getting in touch with the deeper intention. The intention is what matters.

A note on the monastic experience for Westerners #

For a Western practitioner, the monastic experience can be both rewarding and challenging. The reward: the immersion in a 2,500-year-old tradition, the simplification of life, the deep community. The challenge: the cultural differences, the loss of familiar comforts, the depth of the practice.

A few tips for Westerners considering ordination:

  • Start with a temporary ordination — a few weeks or months — to test the commitment
  • Learn the local language — Pali, Sanskrit, Tibetan, or Chinese, depending on the tradition
  • Be patient with the cultural differences — the monastery is a cultural institution as well as a spiritual one
  • Find a community of Western monastics or practitioners who can offer support
  • Be honest about the difficulties — talk to your teacher and your community about the challenges

The Western monastic experience is not for everyone, but for those it suits, it can be transformative.