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I know of no place in the Vinaya that states a bhikkhu cannot disrobe.

If he no longer has any interest in the bhikkhu-life, the tendency will be for him to become lax and a bad example for others.

His Dharma friends therefore will try to re-fire his enthusiasm.

However, if that is not possible, becoming a good layman may be better than being a bad monk.

Nevertheless, in some countries there is a cultural expectation of “ordaining for life” and a corresponding stigma attached to disrobing.

There is a tradition (but not a rule) about a bhikkhu not re-ordaining more than seven times.

Learn more about the Theravadin Buddhist Monk’s Rules here:

The Bhikkhus’ Rules – Guide for Laypeople

The yellow robe worn by monks is an emblem and reminder of the Triple Gem, as is the Buddha Statue.

Therefore one is really bowing to the Buddha, Dharma and Sangha, not to some person or statue.

There are two aspects to bowing — the bodily action and the mind.

If one bows because it gives one the opportunity to demonstrate one’s faith in the Triple Gem, because it seems the right thing to do, and because it leads the mind to calm, then it will be beneficial.

If one bows without reason or because one feels that one must do so for appearances sake, then it is a rather empty gesture.

When I bow three times to the Buddha Statue or to senior monks, I mentally recollect “Buddho”, then “Dhammo” and then “Sa ngho” and also have mindfulness of the bodily posture as it bends forward and the head touches the floor.

However, in Western countries this is often misunderstood and can be the source of quite a lot of embarrassment.

It is up to the persons themselves to decide what is appropriate under the different circumstances.

Learn more about the Theravadin Buddhist Monk’s Rules here:

The Bhikkhus’ Rules – Guide for Laypeople

Theravada Sanghas like Thailand’s refuses to recognize ordinations in the Dharmaguptaka tradition as valid Theravada ordinations and consider impossible to validly re-establish bhikkhuni ordination in lineages where it has ended.

However, the German monk Bhikkhu Anālayo, who was a presenter at the International Congress on Buddhist Women’s Role in the Sangha, has argued in a number of papers that it is possible for bhikkhus alone to ordain bhikkhunis if necessary.

Nevertheless, there are other forms for laywomen that still involve “leaving the home life” and keeping Eight or Ten Precepts as a dasasiila mata nun.

Finding a suitable place is quite difficult but several groups are trying to develop places conducive to Dharma practice for such nuns.

For example, Amaravati Buddhist Monastery in England.

Learn more about the Theravadin Buddhist Monk’s Rules here:

The Bhikkhus’ Rules – Guide for Laypeople

If the candidate’s intention is right and he is not disqualified by other factors, he should find a senior monk who can advise him on the places where he might ordain and perhaps recommend him to a preceptor.

If the candidate lives in a non-Buddhist country, he can write for details to the country where he is interested in staying.

Bhikkhus are often travelling and giving Dharma talks around the world and they would generally be very happy to make suggestions about this.

Learn more about the Theravadin Buddhist Monk’s Rules here:

The Bhikkhus’ Rules – Guide for Laypeople