Ian Astley argues that under the conditions of society where there is great discrimination and threat to women living the homeless life, Buddha could not be blamed for the steps he took in trying to secure the Bhikkhuni Sangha from negative attitudes among laity:
Plum Village bhikkhunis recite and live according to the Revised Pratimoksha, a set of 348 rules, based on the Pratimoksha of the Dharmaguptaka school of Buddhism. The Revised Pratimoksha was released in 2003 after years of research and collaboration between monks and nuns of the Dharmaguptaka Vinaya tradition. It was devised in order to be able to deal with some corruptions in the Buddhist monastic orders due to traits of modern society which were not present in the time of the Buddha. The Revised Pratimoksha is not based on the Eight Garudhammas, but does retain some of the elements in the Garudhammas which are considered to be useful for the education of nuns. It should, however, be observed that Thich Nhat Hanh has also devised Eight Garudhammas for monks to ensure the mutual respect between monks and nuns, which makes it possible for them to collaborate in the teaching and practice of the Buddhadharma.
In an interview, Chân Không described the Plum Village approach to the Eight Garudhammas:
According to the Summary Report as well as according to the other texts available from the congress there has not been a discussion on how and which of the eight gurudharmas discriminate against Buddhist nuns and how this can be changed in detail in the process of re-establishing the Mulasarvastivada bhikshuni ordination.
When the problem of interviewing female candidates arises, the Buddha gives another prescription [f.n.: Vin II 271,34] that the bhikkhus can carry out bhikkhunī ordination even if the candidate has not cleared herself—by undergoing the formal interrogation—in front of the bhikkhus, but rather has done so already in the community of bhikkhunīs [...] Thus, as far as the canonical Vinaya is concerned, it seems clear that bhikkhus are permitted to ordain bhikkhunīs in a situation that resembles the situation when the first prescription was given—“I prescribe the giving of the higher ordination of bhikkhunīs by bhikkhus”—that is, when no bhikkhunī order able to confer higher ordination is in existence.
He does not understand the crucial problem in any attempt to revive the Bhikkhunī Saṅgha: that there is no way to provide adequate training for new bhikkhunīs, in that there are no bhikkhunīs with the requisite training that would qualify them to train others. [...] It encourages them to cherry-pick the texts from different traditions, choosing whatever makes immediate sense to them, without having to submit to the training from a bhikkhunī who is truly qualified [...] his false equation of a meticulous attitude toward the rules with an attitude that regards the rules as ends in themselves, and his further false equation of this attitude with the fetter of “dogmatic adherence to rules and observances.” This principle encourages a lack of respect for the rules and for those who follow them. And this would get in the way of learning the many valuable lessons that can come from a willingness to learn from the rules.
The : Bhikshuni Vinaya and Ordination Lineages took place in Germany, in 18–20 July 2007.
The Dalai Lama has authorised followers of the Tibetan tradition to be ordained as nuns in traditions that have such ordination.
Alexander Berzin referred to the Dalai Lama having said on occasion of the 2007 Hamburg congress