In the Himalayan regions and other areas of Northern Buddhism—particularly Tibet, Bhutan, and the borderlands of Nepal—the role and status of women within Buddhist cultures have often differed sharply from more patriarchal traditions found elsewhere in Asia. These societies developed unique social structures, marital customs, and spiritual lineages that granted women a surprising level of freedom and autonomy.
A Chinese anthropologist studying Tibet in the 1940s advised his government that China might learn from the independence Tibetan women enjoyed: they could inherit property, manage households, enter and dissolve marriages without male permission, and were not bound by restrictive codes of obedience to men . Western scholars similarly observed that Tibetan and Himalayan Buddhist women enjoyed sexual and economic freedoms equal to those of men, and were recognized as fully responsible moral agents .
Marriage practices in Tibet reflected this cultural openness. While monogamy was most common, polyandry—where one woman married several brothers—was widely practiced among peasants and herdsmen. This system helped preserve family estates and gave women a powerful role in family affairs. In some cases, men who married into families without male heirs would adopt the woman’s surname and live under her authority .
Despite these liberal customs, full ordination for women was never properly established in Tibet. Although some monks attempted to ordain bhikkhunīs in the 12th century, this was generally not accepted as valid. Most Tibetan nuns, known as a-nis, follow 36 precepts rather than the full Vinaya rules for bhikkhunīs. This limitation has restricted the institutional development of female monastic life in Tibet .
Nonetheless, female spiritual authority has found powerful expression through other avenues. The region maintains recognized female reincarnation lineages, most notably that of Dorje Phagmo, a manifestation of the Bodhisattva Vajravārāhī. Among her past incarnations was Machig Labdrön, the 12th-century mystic who founded the Mahāmudrā Chöd lineage. Many renowned female saints have practiced as hermits and wandering ascetics, often outside the dominant Gelug school .
Although they may lack institutional equality, these female figures are widely respected for their spiritual accomplishments. Their paths reflect the Mahāyāna ideal of Bodhisattva compassion and wisdom, emphasizing that deep practice can flourish even outside formal structures.
In conclusion, while Northern Buddhism did not establish the full ordination lineage for women, its cultural traditions have often granted women substantial freedom and social authority. The spiritual legacy of female saints and the ongoing presence of female reincarnate lamas continue to inspire practitioners and challenge assumptions about gender roles within Buddhism.