Buddhism was first introduced to Ceylon (Sri Lanka) in 249 BC, through the mission of Mahinda - son of the Emperor of India, King Ashoka. The first Sri Lankan monk was ordained at that time. Although the time when the name Theravada came into use is still under controversy, for convenience we will use the term "Theravada Buddhism" to refer to this lineage. . Thereafter, the lineage of bhikkhunis was passed into Sri Lanka in 240 BC, during the visit of King Ashoka's daughter, Sanghamitta, to the island nation. By 1050 AD, this monastic lineage ended because of the Tamil invasion, and then the domination of the Chola Empire in Sri Lanka. According to oral tradition, King Ashoka also sent two messengers, Sona and Uttara, to the kingdom of Suwannaphum (Sanskrit: Suvarnabhumi), and they founded Theravada Buddhism and the bhikshu lineage there. Most scholars identify this kingdom with the Mon (Tailang) and the port city of Thaton in southern Burma (Burma). However, the lineage of bhikkhunis introduced at this time or later is unknown. Although present in many Pyu cities in North Burma at least since the 1st century AD, Theravada Buddhism has mixed with Mahayana Buddhism, Hinduism, and The local religion Ari, a religion that uses animals as a scapegoat. In the mid 11th century AD, King Anawrahta unified North Burma, conquered the Mon kingdom in Thaton, established the capital at Pagan, invited the Mon monk, Arahanta, to establish Theravada Buddhism and monastic lineages throughout his kingdom. With the defeat of the Chola in Sri Lanka in 1070 AD and the newly established capital in Polonnaruwa, the Theravada bhikshu lineage was re-established in Ceylon, due to their merits. invited bhikkhus from Pagan. King Anawrahta, however, questioned the purity of the Mon bhikshuni lineage, so he did not send a nun to re-establish the lineage of nuns. Therefore, the Theravada bhikshuni ordination lineage was not restored in Sri Lanka at that time. The last of the inscriptions of a bhikshuni sangha in Burma is in AD 1287, when Pagan was invaded by the Mongol (Mongol). King Magha of Kalinga (now Orissa, East India), which dominated Ceylon for much of the time when it was invaded from 1215 to 1236 AD. During this period, the Sri Lankan bhikshu sangha was severely weakened. In 1236 AD, when King Magha was defeated, Theravada Buddhist monks from Kanchipuram, a weakened Buddhist center of the Kingdom of Chola, now Tamilnadu, South India, were invited to the Tiches. Lan to restore the monastic lineage. The fact that no Tamil bhikkhunis were invited indicates that the Theravada bhikshuni sangha was no longer present in South India at that time. The last of the inscriptions left of a congregation of bhikkhunis in North India, including Bengal, is from the late 12th century AD. Which nuns have been ordained from the lineage of bhikkhunis is unknown. In Thailand, King Ramkhamhaeng of Sukhothai Kingdom established Theravada Buddhism originating from Ceylon in the late 13th century AD. Since the monastic order was no longer present in Ceylon at that time, the Theravada Bhikshuni sangha lineage was unable to enter Thailand. Only the bhikkhu lineage has passed down to Thailand. Because Theravada Buddhism founded in Cao Mien (Cambodia) originated in Thailand in the early 14th century AD, and was soon established in Laos, originating from Cao Mien, the lineage. Bhikkhunis have never entered these countries. In the Theravada countries, only Ceylon officially re-established the Theravada bhikshuni lineage in 1998 AD. Before, women in Sri Lanka are only allowed to become dasasil matas, "ten-precept practitioners," but not nuns. Although these lay women wear robes and stay single, they are not considered members of the nun in the monastery. In Burma and Cao Mien, women are only allowed to become "eight-precept practitioners," called silashin in Burma and donchi or yieychi in Burma. Some women in Burma also receive the ten precepts. In Thailand, they can become "practitioners of the eight precepts," called maechi (maeji). In 1864 AD, Theravada Buddhism in Chittagong District and the Chittagong Hills of Bangladesh arose from the Arakan district of coastal Burma, so the women there became eight-precept practitioners. "Practitioner taking ten precepts," is not bhikkhunis. Although these lay women wear robes and remain single, they are not considered members of the nuns in the monastery. In Burma and Gao Mien, women are only allowed to become "eight-precept practitioners," called silashin in Burma and donchi or yieychi in Burma. Some women in Burma also receive the ten precepts. In Thailand, they can become "practitioners of the eight precepts," called maechi (maeji). In 1864 AD, Theravada Buddhism in Chittagong District and the Chittagong Hills of Bangladesh arose from the Arakan district of coastal Burma, so the women there became eight-precept practitioners. . "Practitioner taking ten precepts," is not bhikkhunis. Although these lay women wear robes and stay single, they are not considered members of the nuns in the monastery. In Burma and Gao Mien, women are only allowed to become "eight-precept practitioners," called silashin in Burma and donchi or yieychi in Burma. Some women in Burma also receive the ten precepts. In Thailand, they can become "practitioners of the eight precepts," called maechi (maeji). In 1864 AD, Theravada Buddhism in Chittagong District and the Chittagong Hills of Bangladesh arose from the Arakan district of coastal Burma, so the women there became eight-precept practitioners. Although these lay women wear robes and stay single, they are not considered members of the nuns in the monastery. In Burma and Gao Mien, women are only allowed to become "eight-precept practitioners," called silashin in Burma and donchi or yieychi in Burma. Some women in Burma also receive the ten precepts. In Thailand, they can become "practitioners of the eight precepts," called maechi (maeji). In 1864 AD, Theravada Buddhism in Chittagong District and the Chittagong Hills of Bangladesh arose from the Arakan district of coastal Burma, so the women there became eight-precept practitioners. Although these lay women wear robes and stay single, they are not considered members of the nun in the monastery. In Burma and Cao Mien, women are only allowed to become "eight-precept practitioners," called silashin in Burma and donchi or yieychi in Burma. Some women in Burma also receive the ten precepts. In Thailand, they can become "practitioners of the eight precepts," called maechi (maeji). In 1864 AD, Theravada Buddhism in Chittagong District and the Chittagong Hills of Bangladesh arose from the Arakan district of coastal Burma, so the women there became eight-precept practitioners. . women are only allowed to become "eight preceptors," in Burma called silashin and in Gao Mien called donchi or yieychi. Some women in Burma also receive the ten precepts. In Thailand, they can become "practitioners of the eight precepts," called maechi (maeji). In 1864 AD, Theravada Buddhism in Chittagong District and the Chittagong Hills of Bangladesh arose from the Arakan district of coastal Burma, so the women there became eight-precept practitioners. . women are only allowed to become "eight preceptors," in Burma called silashin and in Gao Mien called donchi or yieychi. Some women in Burma also receive the ten precepts. In Thailand, they can become "practitioners of the eight precepts," called maechi (maeji). In 1864 AD, Theravada Buddhism in Chittagong District and the Chittagong Hills of Bangladesh arose from the Arakan district of coastal Burma, so the women there became eight-precept practitioners. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.23/2/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.