Sakyadhita
NewsletterSakyadhita
NewsletterEnid Adam
Buddhist Society in Australia, the one in the city. In that association, Marie
Bowles, the writer, became a founding member; and Natasha Jackson, became the
editor of the first Buddhist magazine in Australia- “Metta.” Through
this magazine, the influence of Buddhist women in Australia became widespread.
In 1957 Sister Domadina came to Australia again, but this time know one knows
why, she received a visa with a stipulation that she was not to teach. Her influence
at that stage, therefore was only on visiting groups which had resulted from
her visit the first time.
In the 1970-1980's men led the Buddhist movement in Australia. But in 1990 a
new phase began, and women came well and truly to the fore. The first movement
was the building of a huge temple south of Sidney, Nan-Tien. This is run very
successfully by nuns from Taiwan. It is the largest complex in the southern
hemisphere. To this Mahayana center, a large congregation came for a Buddhist
conference. 20,000 delegates were housed there, and accommodated with facilities.
The influence of Nan-Tien, extends locally, Australia-wide and worldwide as
well.
These enterprises are run totally by bhikkhunis who are doing a wonderful job. The arrival of two Tibetan nun masters from Nepal, opened a new center in Queensland, Chenrezig Institute which has a nunnery attached to it. The nuns are noted there for their high quality study, meditation, and being very active socially. They operate a hospice. As Australia’s population is getting older with more need for hospices and hospice care, they go into people’s homes. So far they have helped over 500 people, mainly non-Buddhist.
Another Buddhist person who’s been a leading light is Savanna Bauziki
who was the first woman to become a roshi in the Diamond Sangha in Hawaii. She
has operated women’s groups and tries to make Buddhism women-friendly
in Australia using women’s talents. In western Australia, where I live,
the local Theravadan Buddhist monastery has been there for monks very successfully
for nearly 20 years, but they have never managed to train a woman.
Women have gone and tried, but they have been kept in the shadow of the monks. The difficulty lay in that the abbots have been Thai trained, and these Australian women who are used to some sort of equality, felt like second-class students in the monastery. Some left, or went overseas for ordination. The master since, has realized the problem, and at present, they are building the first Theravadan nunnery in Australia. The abbot, Sister Vayana, has been appointed and is living in a caravan while the center is being developed.
The last Buddhist person I’d like to mention is Elizabeth Bell who lives
in Victoria. Not only in Buddhist societies, but also in the communities is
Buddhism being recognized. In the Australian government, at the end of last
year, Elizabeth Bell was given the Order of Australia,” the highest honor
a woman can obtain for her services in Australia. So, now women are poised to
play a leading role in Australia in the forthcoming millennium, and I have every
confidence that their contribution to Buddhism will be invaluable.
Bhikshuni Jampa Chodron
An Australian Buddhist nun shares the search for meaning that led her to a strict, traditional Chinese monastery in Hong Kong. Faced with an alien culture and an utterly different value system, she reluctantly relinquished all expectations in her sincere quest for mental balance and spiritual awakening. Counter to all expectations, she gradually discovered the advantages of monastic life as she learned constructive methods for developing inner discipline.
My name is Jampa Chodron and I come from Perth, Western Australia. In 1994, I was ordained as a novice nun by the Tibetan master Khensur Losang Thupten Rinpoche and began living at Chenrezig Institute in Queensland, Australia. In November,1997 I went to Taiwan to take full ordination as a bhiksuni in the Chinese Dharmagupta tradition. My ordination Master was Jing Xin Jang Loa. The 32-day ordination ceremony took place at Sun Moon Temple near Kaoshiung, Taiwan.
Unlike most other Western nuns practicing in the Tibetan tradition, I decided
not to go straight back to my Tibetan-style nunnery. Instead, I decided to find
a Chinese monastery where I could immerse myself in experiencing the way of
life of a fully ordained nun (bhiksuni). It took several months of searching
before the winds of karma blew me to Po Lam Chan Si, a modest yet flourishing
monastery on Lantau Island in Hong Kong.
Po Lam means “jewel in the forest,” which was a perfect name for
the place. The instructor there was Master Shing Yat, who was a heart disciple
of the famous Chinese Chan Master, Xu Yun (Empty Cloud). He took me to Master
Shing Wai of Happy Valley, for which I am extremely grateful.
I visited Po Lam Monastery briefly on two separate occasions before settling
in for the summer rains retreat in 1998. To get to Po Lam, one must walk for
about an hour.
Starting out from Hong Kong's famous big Buddha statue, one first passes through an arch with a Chinese inscription that reminds people of the value of letting go of the dust of samsaric life. The way to Po Lam follows a tree-lined mountain path on an island in the South China Sea.
As I approached the monastery, I was struck by its absence of walls, fences,
and gates. Next, I encountered the beautifully tended organic vegetable plots
and the smiling faces of the handful of monks and nuns in their worn-out grey
patched robes who were tending them. I was also greeted by several very friendly
monastery dogs.
Po Lam is a very down-to-earth place. Everything is simple and natural, without
glamour or glitz. We drew our water by bucket from a spring, where water bubbled
out from a rock. There are about twenty bhiksus and forty-five bhiksunis living
there, and the numbers of residents fluctuates on special occasions. The nuns
and monks live in separate quarters, of course, but come together for sutra
recitations, meals, and other special events. I think its quite unique to live
in a monastery with complete Bhiksu and Bhiksuni Sanghas functioning harmoniously
side by side.
It never ceased to amaze me how efficiently they could expand every resource
to feed and accommodate hundreds of guests, then pack everything back up again
as if nothing had ever happened.
During my ordination, I was told that the main reason for taking the bhiksuni
precepts and following the monastic discipline is to help settle the mind. With
a calm, settled mind, we can achieve samadhi (meditative stabilization) and
even liberation in this life. By observing the lives of the residents at Po
Lam, I became convinced that this is possible.
While preparing the daily vegetables, the nuns and monks often asked me, "Why
are you here? What's the purpose of becoming a bhiksuni?" This was a way
of constantly reminding me that the purpose of monastic life is free ourselves
from cyclic existence (samsara). This goal really appeared to motivate the monastics
and to be foremost in their minds.
I moved into Po Lam Monastery just a few days before the summer rains retreat.
That year, the rains retreat was not slated to last three months, as it usually
does, but for four months instead, due to the way the months were arranged that
year in the Chinese lunar calender. The retreat opened and was organized strictly
in accordance with all the traditional Vinaya procedures and ceremonies. I believe
that I was the first Western bhiksuni ever to attend the retreat there.
The daily schedule was very long. In the morning, we woke up at 3:30, held morning
prayers from 4-5:00, meditation from 5-5:30, chores until 8:15, two sessions
of sutra recitation with a short tea break in-between, then lunch from 11:15-11.45.
After lunch we did chores and rested until 1:15, held two more sessions of sutra
recitation until 4:00, evening prayers from 4-5:00, then rested, bathed, and
washed our clothes until walking meditation from 6:15-6:30, and sitting meditation
6:30-8. After this, we could do another 15 minutes of walking meditation or
sit right through from 6:30-9:00, which many people did. All bathing and washing
was done from a bucket and hot water was heated in a huge pan fueled by a wood
fire.
As full as the day was, many nuns sat in meditation all night and did not lie
down at all! Others did prostrations during every spare moment or recited sutras
well into the night. Their enthusiasm and relaxed cheerful attitude were deeply
inspiring and created a very conducive environment for practice. We performed
all the required rituals and ceremonies prescribed in the Bhiksuni Vinaya and
recited the pratimoksha (rule of discipline) and bodhisattva precepts every
fortnight. All the prayers and daily recitations were in Chinese or Cantonese,
and although I had copies of the texts in English and could understand the meaning,
I chose to recite in Chinese, since it felt more harmonious to chant with everyone
else.
I learned to play some of the instruments which accompany the prayers and was
invited to join in when appropriate. I was also given classes in Chinese calligraphy
and had opportunities to experience many aspects of traditional Chinese culture.
During the retreat, we recited many classical Chinese texts, including the Surangama
Dharani, Ksitigarbha Sutra, Lotus Sutra, and Flower Ornament Sutra. The Diamond
Sutra was recited twice daily when we were not in retreat.
Talking was generally not encouraged, nor was going out, writing letters, or
reading anything other than Dharma books. There were certainly no televisions
or radios. I had brought a cassette player, thinking it might be handy to record
and memorize the prayers, but was reminded that it is better to learn the slow,
organic way and not clutter up my mind and living space with so many things.
Many ancient Chinese monastic traditions were upheld in this monastery, such
as the re-dying of all new robes, keeping only the prescribed number of robes,
and observing seniority of ordination in the seating order. These traditions
were not observed in a rigid, superimposed way, but out of respect for the old
ways and by seeing the value of this kind of practice. We were requested to
take special care of the monastery's belongings, as well as our own things.
We were reminded to be mindful while dressing, sitting, walking, eating, and
placing our shoes outside the door, and to quietly open and close all doors.
Bathing and toilet etiquette was especially important, with separate water containers
and cloths used for washing the upper and lower parts of the body.
Sometimes the bhiksus and bhiksunis did group chores together. For example,
once a year for about ten days, everyone went up to the mountains to cut, dry,
and store enough grass to cook food for the next year. This was a really big
event. All the cooking at the monastery was done by the bhiksunis, who volunteered
for the job because they really enjoyed it as a means of practice. Everyday
two beautifully simple, purely organic Chinese vegetarian meals were prepared
in the extremely simple kitchen over a wood-fire stove and served very efficiently
to the group. In the evening, a “medicine” meal of noodle soup was
offered for those who needed it.
Dining was a very formal and well-organized affair. At every meal we wore monastic
robes and recited prayers together, both before and after taking food. On the
weekends, lay devotees from nearby Hong Kong often brought different kinds of
offerings: clothes, shoes, medicines, flashlights, books, and toiletries. All
our needs were met. If we received money donations, we often pooled them and,
as a group, used them to liberate animals, purchase Dharma books, rebuild temples
in China, or relieve the sufferings of victims of natural disasters.
The accumulation of money was definitely not encouraged and the correct prayers
of expiation (manatta) were taught and performed for receiving and handling
money.
After the summer rains retreat, a group of bhiksus and bhiksunis went to Wu
Tai Shan, the famous holy mountain of Manjusri, to attend a gathering of more
than 1000 monastics from all over China. This was a very important event, because
it signaled that Buddhism was beginning to flourish again in China.
I was allowed to stay on at Po Lam after the rains retreat finished and then
made a short trip to China before starting the winter retreat. In China, I went
first to Nan Hua Temple in Guangahou to observe the ordination of about 250
bhiksunis. Next, I visited Yun Mun, a monastery for monks and nuns founded by
Master Xuyun. One of the bhiksuni precept masters I met was a nun who had been
forced to disrobe during the Cultural Revolution, but later re-ordained. With
stalwart commitment and determination, she rebuilt her monastery, which is perched
high on a cliff overlooking a winding river and distant mountains. She now lives
there with several bhiksuni students. There are surely many bhiksunis in China
with inspiring stories such as hers.
On the holy island of Putoshan, the abode of Kuanyin in China, I visited a Buddhist
Institute for Bhiksunis. Nearby, there is a seaside cave where Kuanyin is said
to appear to those who are pure in heart. Wherever I went in China, people were
delighted to see a Western monastic and I felt very happy to be ordained.
When I returned to Po Lam Monastery, we began a winter Chan meditation retreat.
Usually a Chan retreat lasts for seven days, and occasionally for 49 days, but
this retreat was ten weeks long. During the retreat, we meditated for nine to
ten hours a day. The day was structured so that we could either walk or sit
for short one-hour sessions or sit for three four-hour-long sessions each day,
which many did. Generally, however, not much instruction was given at this temple.
This was intentional, because the master encouraged us to contact our own inner wisdom, implying that everyone there instinctively knew how to practice. The master expected us to be self-disciplined and to take responsibility for our own development, an approach I really appreciated.
Among the teachings I applied during the retreat were koans from Master Xuyun's
Dharma Discourses for the Seven Day Retreat: "Who drags this corpse around?"
and "Who recites the Buddha's name?" Fortunately, I had been meditating
for more than 25 years, had studied the Graduated Path to Enlightenment (Lam
Rim) in the Tibetan tradition for nine or ten years, and had completed several
solitary retreats. With this previous training, I was able to settle my mind
with relative ease. During this retreat, I can honestly say that I experienced
the deepest sense of peace within myself ever, for which I am very grateful.
But impermanence is a truth of life and when the winds of karma blew again,
they blew me to Taiwan, where I was invited to attend a 49-day breathing (nimitta)
retreat with Pak Aw Sayadaw from Myanmar. The retreat took place in a monastery
in Keelung and was attended by about 200 bhiksus and bhiksunis. While there,
I met Ven. Sik Hin Kit, the Abbess of Po Lam Canada, a branch of the monastery
in Hong Kong. She generously extended an invitation to me to attend her 1999
summer rains retreat.
Po Lam Canada was extremely well organized and run completely by those who live
there. At this monastery, there were no bhiksus and only ten bhiksunis, including
the two founding bhiksunis and about eight others. Because of the monastery’s
small size, I had many opportunities to become involved in all aspects of monastic
life. I was especially delighted to learn more about the ritual instruments
and to be able to play them in the morning, evening, and at other prayer ceremonies.
One of the senior bhiksunis taught me Chinese calligraphy, which I really love. We recited the Bhiksuni Pratimoksha and bodhisattva precepts every fortnight and also recited a daily confession ceremony (pravarana) as a group. This was extremely beneficial for my personal growth, because it strengthened my resolve to work towards enlightenment for the sake of all sentient beings. It also meant that we could purify any violations of our precepts on a day-to-day basis and strive to live according to the precepts as purely as we could. One of the drawbacks of the monastery was that, because there were only a handful of people, there was always a lot of work to do, and so our meditations and sutra recitations often got cancelled, which made me feel a bit sad.
Personally, I cannot think of anything more valuable than to live in a monastic
environment and to practice according to the bhiksuni precepts. I find the monastic
way of life incredibly rewarding and also be very challenging at times, taking
me into painful areas within myself. Working across cultures, language barriers,
and styles of practicing Buddhism has not always been easy. Yet it continuously
amazes me how the profound insights of the Buddhadharma teach us what to adopt
and what to abandon in order to proceed toward enlightenment. The Buddha discovered
where ego lies hidden and how we can purify ourselves of the obscurations to
discovering our own Buddha nature.
The wisdom contained in the precepts reveals itself only through studying and
living by them. This is a gradual process and I feel grateful to live the monastic
life, which is a conducive environment for the process. If we can follow the
Buddha's path and purify our body, speech, and mind, then we can make steady
progress toward enlightenment, however slowly. I pray that Chinese bhiksunis
will have more opportunities to share their courageous and inspiring stories
with others. May all women everywhere have the opportunity to receive bhiksuni
ordination and have the freedom to practice Buddhism without obstacles!
Rosanna Hsi
When my husband became trapped in a hotel fire in Manila in 1985, I never dreamed
the disaster would become a blessing in my life. Peter saved himself by climbing
down bed sheets tied to the balcony railing, but the terror of the experience
seemed to touch a chord of thought in him, and on his return to Honolulu, he
asked me to accompany him in the study of the Buddhist sutras. As we began our
adventure, I felt challenged in long-held assumptions but also exhilarated by
the transforming power of its wisdom. For well over 15 years now, Buddhism has
served as a guiding light on my journey of spiritual growth. The gifts from
the great mentor Sakyamuni Buddha have affected me, my family, my marriage,
my life philosophy and my whole worldview.
Sakyamuni Buddha’s message to us is that a Buddha nature lies latent in
all sentient beings. That nature is unrealized because of self-attachment and
the impurities of greed, aversion and ignorance. Response to the noble call
to Buddha enlightenment required a new perspective and a firm decision to take
full responsibility for my internal housecleaning and purification and to free
myself from suffering through the practice of selflessness and the compassion
of Buddha.
Buddhism speaks of transforming affliction into realization. Suffering, it says,
is a lesson as yet unlearned; once learned, it enables us to change a crisis
into an opportunity, to seek blessing in adversity. How can I alleviate the
destructive emotions that afflict me, I wondered. When I became willing to take
a good look inside, I was surprised at what I found. All those feelings of anger
and of the will to dominate that I had thought were my self were in reality
nothing but the ego fighting for its survival. This insight enabled me to see
ego in a different light. It now became important to serve rather than to dominate,
to listen rather than to strike out in anger, to be compassionate rather than
to feel hurt. Such an approach to inner search and learning gave me a tool to
tackle future challenges and to take responsibility for my happiness.
If Buddhism gave me insights, it also transformed my marriage. Twenty-five years
ago Peter and I were both stubborn and explosive, often fighting to the bitter
end to have our own ways. Our self-attachment was costing our happiness. Buddhism,
however, enabled us see through the illusion of the self, to let go of it, and
not to take ourselves too seriously. The fire in Manila has impacted us with
the Buddhist emphasis of impermanence. We realized that life is just a few breaths
away. The experience of the fire sharpened our appreciation of life and of each
other. As we grew in flexibility, humor, and willingness to make amends –
making way for our Buddha nature – we regained our health and happiness.
As karmic helpmates, our goal is to further our spiritual growth on the path
of Buddha attainment. We have become increasingly thankful for the saving grace
of the dharma.
Being kind and gentle to myself helped me to show loving kindness to others.
Buddhism calls for compassion – an offering of love and respect for all
sentient beings, great and small. Buddha himself exemplified its meaning when
he sacrificed himself to feed the hungry tiger and her cubs. Compassion challenges
us to practice a love that embraces everyone irrespective of race, creed, or
culture; to empathize with their suffering; and to help them as brothers and
sisters. Today’s globalization increases the opportunity to include everyone
as our neighbor and to treat all people as one great family, with respect and
loving-kindness. Every moment offers us an opportunity of giving, whether it
is monetary or ministering, to those suffering from sickness and despair, through
kind words and deeds. Since charity begins at home, sometimes it is our loved
ones that most need compassion. For example, my mother’s rash words have
hurt various members of the family. When I realized that her invectives came
from inner unhappiness, I invited my brothers and sisters to join me in offering
her compassion instead of resentment. I am thankful for the chance to extend
our unconditional love to her.
Compassion further invites us to be respectful and kind to the planet earth
and to live with it in peace and harmony. For example, to cultivate a consciousness
for preservation of life and natural resources in our daily lives through the
choice of our purchases and lifestyle.
Buddhism teaches that wholesome and unwholesome deeds reap their rewards. The
entire teaching of Buddhism hinges on the universal law – the karmic cycle
of cause and effect. There is no escape from the karmic consequence of our actions.
We will reap what we sow. Our actions sow seeds that come to fruition in time
and under the right conditions. Since at death we bring with us only the karma
of our actions, in reality we are now writing our life’s script.
Bodhisattvas are always mindful of their actions, while unenlightened human
beings scarcely see the connection between their decisions and the negative experiences that befall them. Buddhism has nurtured me with continuous spiritual awareness, making me more conscious of each choice I make through my words, actions, and intentions. My understanding of karma has been a pillar of strength in my life. Answering the call to realize Buddhahood continues to motivate me to cultivate selflessness and compassion.
My steadfast walk on the path of enlightened awareness has brought me the bliss
of inner peace and happiness. “World peace,” the Dalai Lama said,
“must develop from inner peace.” According to a Buddhist saying,
it is rare to be reincarnated as a human being and also rare to learn the Dharma
teaching. I am grateful to be blessed with both and to share them.
MEMBERS’ FORUM
New Sakyadhita Officers Named
Karma Lekshe Tsomo (President) received a Ph.D. in Comparative
Philosophy at the University of Hawai`i in 2000 and is Assistant Professor of
Theology and Religious Studies at the University of San Diego. She has served
as the secretary of Sakyadhita since its founding in 1987 and has co-coordinator
of nine national and international Sakyadhita conferences on Buddhist women.
Since 1987, she has been director of Jamyang Foundation, a project which has
established eight education programs for Himalayan women in India. Her publications
include Sakyadhita: Daughters of the Buddha; Buddhism Through American Women's
Eyes; Innovative Buddhist Women: Swimming Against the Stream; Sisters in Solitude:
Two Traditions of Monastic Ethics for Women; and Buddhist Women Across Cultures:
Realizations.
Hema Goonatilake (Vice President) received a Ph.D. in Buddhist
Studies at the School of Oriental Studies, University of London, in 1974. From
1974 to 1989, she taught at the University of Kelaniya in Sri Lanka. From 1989
to 1994, she served as Senior Advisor at the United Nations Development Program
(UNDP) and United Nations Development Fund for Women (UNIFEM) in New York. Since
1995, she has worked in Cambodia with the Heinrich Boell Foundation, the Buddhist
Institute, the Cambodian Foundation for Education, and the Association of Nuns
and Laywomen of Cambodia. In 1998, she was co-coordinator of the 5th Sakyadhita
International Conference on Buddhist Women held in Phnom Penh. She has published
over 100 articles and lectures internationally on topics related to Buddhism,
gender and development, and human rights.
Carol Stevens (Secretary) received a B.A. in Graphic Design
at San Jose State University in 1954. She has raised three children and worked
as a teacher, artist, and writer. From 1984 to 1989, she worked as a special
events organizer for the American Cancer Society in Honolulu. From 1989 to 2000,
she worked a public relations specialist, fundraiser, and event organizer at
Queen’s Medical Center, where she also taught tai chi. Upon her retirement,
she started a new career as an equine photographer and volunteers for a number
of non-profit organizations. She has been a student of Buddhism for many years
and has served as Sakyadhita membership secretary for two years. Her interests
include karate, reading, and meditation.
Rebecca Paxton (Treasurer) received a B.A. in Art at Mills
College in 1985 and an M.A. in South Asian Studies (Sanskrit) at University
of California at Berkeley in 1993. For many years, she worked as a graphic designer
and as an interior designer. She has studied different styles of yoga in the
U.S., Europe, India, and Nepal. For the past five years, she has worked as a
Svarupa Yoga teacher, Yoga therapist, and Sanskrit teacher. In addition, she
has served as an editor and financial consultant on a variety of Sakyadhita
projects. Her interests include meditation, comparative religion, and comparative
philosophy.
Center for Research on Korean Buddhist Nuns
The Center for Research on Korean Buddhist Nuns was founded in 1999 by Ven.
Bongak, a faculty member of Joong-Ang Sangh University and one of ten Buddhist
nuns (out of 81 seats) elected to serve on the Board of the Korean Buddhist
Chogye order. The Center’s aim is to promote research on Korean Buddhist
nuns, as well as Buddhist nuns of other traditions.
The initial project of the Center will be to publish a collection called Collected
Materials of Korean Buddhist Nuns. Since Buddhism was introduced to Korea in
the 4th century C.E., Korean Buddhist nuns have maintained an unbroken lineage
of learning and practice through traditionally organized monastic life, yet,
surprisingly, no in-depth study on Korean nuns exists. Bongak Sunim hopes that
this initial study will encourage future research on the biographies of Korean
Buddhist nuns. She also plans to hold an international conference of scholars
engaged in research on Buddhist nuns.
Scholars interested in the project and/or becoming a member should send a copy
of thier CV and a brief note of intention to the Center for Research on Korean
Buddhist Nuns. Names and address of others who may be interested can be sent
to the same address.
Center for Research on Korea Buddhist Nuns
Joong-Ang Sangha University
159-1 Pungmu-dong, Gimpo-si, Gyounggi-do
Rep. of Korea 415-070
Ph: (031) 980-7870, 7871, 7775, 980-9038
Fax: (031) 980-7869
Email: jbongak@hanmail.net
English language correspondence:
Ven. Inyoung Chung
1982 Arlington Blvd. #10A
Chalottesville, VA 22903
Ph/Fax: (434) 973-7613
Email: ic5y@virginia.edu
Tradition or Equity?
Thailand Confronts the Ordination of Women
Chatsumarn Kabilsingh, a 57-year-old professor of philosophy at Thammasat
University in Bangkok, Thatland, received the ten precepts of a sramanera (novice
nun) in Sri Lanka earlier this year. The new nun received the Buddhist name
Dhammananda, which means “Bless of the Dharma.” The ordination unleashed
a storm of controversy, which comes as no surprise to the newly ordained nun.
Her mother, Ven. Voramai Kabilsingh, received ordination as a bhikkhuni (fully
ordained nun) in Taiwan in 1972, but has never received formal recognition from
the monastic hierarchy in Thailand, which is exclusively male.
Conservatives, primarily monks and laymen, believe that women cannot be ordained,
even as novices, because there are no bhikkhunis to ordain them. The belief
remains firm, even though orders of bhikkhunis, numbering almost 30,000, exist
in China, Korea, Taiwan, Vietnam, and other countries. Dhammananda’s ordination
opens the door for the establishment of an order of fully ordained nuns in Thailand,
something that the Thai Buddhist establishment is obviously not ready to accept.
“I hope that allowing female ordination will shore up women’s status
in religion, and most of all, help strengthen the religion,” Dhammananda
said. In a world where gender equity has become a leading concern, equal opportunities
for women in the world’s religions are yet to be achieved. Which will
prevail – traditional patriarchal religious structures or basic human
rights?