Open main menu
The Guan Yin of the South Sea of Sanya is the largest statue of a woman in the world.

Women in Buddhism is a topic that can be approached from varied perspectives including those of theology, history, anthropology and feminism. Topical interests include the theological status of women, the treatment of women in Buddhist societies at home and in public, the history of women in Buddhism, and a comparison of the experiences of women across different forms of Buddhism. As in other religions, the experiences of Buddhist women have varied considerably.

Scholars such as Bernard Faure and Miranda Shaw are in agreement that Buddhist studies is in its infancy in terms of addressing gender issues. Shaw gave an overview of the situation in 1994:

In the case of Indo-Tibetan Buddhism some progress has been made in the areas of women in early Buddhism, monasticism and Mahayana Buddhism. Two articles have seriously broached the subject of women in Indian tantric Buddhism, while somewhat more attention has been paid to Tibetan nuns and lay yoginis.[1]

However Khandro Rinpoche, a female lama in Tibetan Buddhism, downplays the significance of growing attention to the topic:

When there is a talk about women and Buddhism, I have noticed that people often regard the topic as something new and different. They believe that women in Buddhism has become an important topic because we live in modern times and so many women are practicing the Dharma now. However, this is not the case. The female sangha has been here for centuries. We are not bringing something new into a 2,500-year-old tradition. The roots are there, and we are simply re-energizing them.[2]

As a present evaluation of women (and equality) in Buddhism, Masatoshi Ueki gave a diachronic textual interpretation of Buddhist texts from Early Buddhism to the Lotus Sutra. Ueki examined the terms 'male' and 'female' as based not solely on the physical characteristics of each sex biologically but also on their functional roles within society, calling them the 'male principle' and 'female principle,' and concluded that no difference is preached in the Shakyamuni's teachings regarding the enlightenment of woman.

The establishment of the male principle in equal measure with the female principle is the natural order of things. They should never exist in a mutually exclusive relationship. They should not be an emphasis on one at the expense of the other, for both are indispensable. ... will the establishment of the true self be a fact of reality for both men and women.[3]


Women in Early BuddhismEdit

The founder of Buddhism, Gautama Buddha, permitted women to join his monastic community and fully participate in it, although there were certain provisos or garudhammas. As Susan Murcott comments, "The nun's sangha was a radical experiment for its time."[4]

According to Diana Paul, the traditional view of women in Early Buddhism was that they were inferior.[5] Rita Gross agrees that "a misogynist strain is found in early Indian Buddhism. But the presence of some clearly misogynist doctrines does not mean that the whole of ancient Indian Buddhism was misogynist."[6] There are statements in Buddhist scripture that appear to be misogynist, such as depicting women as obstructers of men's spiritual progress or the notion that being born female leaves one with less opportunity for spiritual progress. However, in societies where men have always been the authorities and the ones given wider choices, a negative view of women might be seen as simply reflecting the empirical political reality. Furthermore, the religious literature is more likely to be addressed to men. Hence we find the Buddhist emphasis on renunciation of sensual desires expressed in terms of the male’s attachment to women more frequently than we find the reverse.[7] The mix of positive attitudes to femininity with blatantly negative sentiment has led many writers to characterise early Buddhism's attitude to women as deeply ambivalent.[8]

Women's Spiritual AttainmentEdit

The various schools and traditions within Buddhism hold different views as to the possibilities of women's spiritual attainments.[9] One significant strand emphasizes that in terms of spiritual attainment, women and men have equal spiritual capabilities and that women not only can, but also in many cases have, attained spiritual liberation. Such a perspective is found in a number of sources of different periods, including early Buddhist literature in the Theravāda tradition, Mahāyāna sūtras, and tantric writings. There are stories of women and even children who attained enlightenment during the time of the Buddha. Furthermore, Buddhist doctrines do not differentiate between men and women since everyone, regardless of gender, status, or age, is subject to old age, illness, and mortality; thus the suffering and impermanence that mark conditioned existence apply to all.[10]

Feminist scholars have also postulated that, even when a woman's potential for spiritual attainment is acknowledged, records of such achievements may not be kept—or may be obscured by gender-neutral language or mis-translation of original sources by Western scholars.

Limitations on Women's Attainments in BuddhismEdit

According to Bernard Faure, "Like most clerical discourses, Buddhism is indeed relentlessly misogynist, but as far as misogynist discourses go, it is one of the most flexible and open to multiplicity and contradiction."[11]

In the Buddhist tradition, positions of apparently worldly power are often a reflection of the spiritual achievements of the individual. For example, gods live in higher realms than human beings and therefore have a certain level of spiritual attainment. Cakravartins and Buddhas are also more spiritually advanced than ordinary human beings. However, as the Taiwanese nun Heng-Ching Shih states, women in Buddhism are said to have five obstacles, including being incapable of becoming a Brahma King, Sakra, King Mara, Cakravartin or Buddha.[9] This is based on the statement of Gautama Buddha in the Bahudhātuka-sutta of the Majjhima Nikaya in the Pali Canon that it is impossible that a woman should be "the perfectly rightfully Enlightened One", "the Universal Monarch", "the King of Gods", "the King of Death" or "Brahmaa".[12] Earlier limitations on attainment of Buddhahood by women were abolished in the Lotus Sutra, which opens a direct path to enlightenment for women equal to that of men.[13] According to Nichiren" "Only in the Lotus Sutra do we read that a woman who embraces this sutra not only surpasses all other women but surpasses all men".[14]

Women and BuddhahoodEdit

Although early Buddhist texts such as the Cullavagga section of the Vinaya Pitaka of the Pali Canon contain statements from Gautama Buddha, speaking to the fact that a woman can attain enlightenment,[15] it is also clearly stated in the Bahudhātuka-sutta that there could never be a female Buddha.

In Theravada Buddhism, the modern school based on the Buddhist philosophy of the earliest dated texts, Achieving Buddhahood is a rare event. The focus of practice is primarily on attaining Arhatship, and the Pali Canon has examples of both male and female Arhats who attained nirvana. Yasodharā, the former wife of Buddha Shakyamuni and mother of Rahula, is said to have become an arhat after joining the Bhikkhuni order of Buddhist nuns. In Mahayana schools, Buddhahood is the universal goal for Mahayana practitioners. The Mahayana sutras maintains that a woman can become enlightened, only not in female form. For example, the Bodhisattvabhūmi, dated to the 4th Century, states that a woman about to attain enlightenment will be reborn as a male. According to Miranda Shaw, "this belief had negative implications for women insofar as it communicated the insufficiency of the female but never a woman body as a locus of enlightenment".[16]

Some Theravada sutras state that it is impossible for a woman to be a bodhisattva, which is someone on their way to Buddhahood. A bodhisattva can only be a human (that is, a man).[17] These sutras do not deny that women can become awakened, but they are ineligible to lead a Buddhist community. If the aspiration to Buddhahood has been made and a Buddha of the time confirms it, it is impossible to be reborn as a woman. An appropriate aim is for women to aspire to be reborn as male. They can become a male by moral actions and sincere aspiration to maleness. Being born a female is a result of bad karma.[17]

However, the Jataka tales (stories of the Buddha's past lives as a bodhisattva within the Theravada canon) mention that the Buddha spent one of his past lives as a princess. This is directly contradictory to the assertion that a bodhisattva cannot be born a female.[18]

The appearance of female Buddhas can be found in the tantric iconography of the Vajrayana practice path of Buddhism. Sometimes they are the consorts of the main yidam of a meditation mandala but Buddhas such as Vajrayogini, Tara and Simhamukha appear as the central figures of tantric sadhana in their own right.[16] Vajrayana Buddhism also recognizes many female yogini practitioners as achieving the full enlightenment of a Buddha, Miranda Shaw as an example cites sources referring to "Among the students of the adept Naropa, reportedly two hundred men and one thousand women attained complete enlightenment".[16] Yeshe Tsogyal, one of the five tantric consorts[19] of Padmasambhava is an example of a woman (Yogini) recognized as a female Buddha in the Vajrayana tradition. According to Karmapa lineage however Tsogyel has attained Buddhahood in that very life. On the website of the Karmapa, the head of the Karma Kagyu school of Tibetan Buddhism, it is stated that Yeshe Tsogyal—some thirty years before transcending worldly existence—finally emerged from an isolated meditation retreat, (c.796-805 AD), as "a fully enlightened Buddha"[20] (samyak-saṃbuddha)[citation needed].

There are predictions from Sakyamuni Buddha to be found in the thirteenth chapter of the Mahayana Lotus Sutra,[21] referring to future attainments of Mahapajapati and Yasodharā.

In the 20th Century Tenzin Palmo, a Tibetan Buddhist nun in the Drukpa Lineage of the Kagyu school, stated "I have made a vow to attain Enlightenment in the female form—no matter how many lifetimes it takes".[22]

Female Tulku LineagesEdit

In the fifteenth century CE, Princess Chokyi-dronme (Wylie: Chos-kyi sgron-me) was recognized as the embodiment of the meditation deity and female Buddha in the Vajrayana tradition, Vajravarahi. Chokyi-dronme became known as Samding Dorje Phagmo (Wylie: bSam-lding rDo-rje phag-mo) and began a line of female tulkus, reincarnate lamas. At present, the twelfth of this line lives in Tibet.

Another female tulku lineage, that of Shugseb Jetsun Rinpoche (Wylie: Shug-gseb rJe-btsun Rin-po-che) (c. 1865 – 1951),[23] began in the late nineteenth century CE.[24] While she received teachings of all the Tibetan schools, Shugseb Jetsun Rinpoche was particularly known for holding a lineage of Chöd, the meditation practice of offering one's own body for the benefit of others.[25] At the start of the twentieth century, Shugsheb Jetsun Rinpoche—also called Ani Lochen Chönyi Zangmo—founded the Shuksep or Shugsep (Wylie: shug gseb) nunnery located thirty miles from Lhasa on the slopes of Mount Gangri Thökar.[26][27] It became one of the largest and most famous nunneries in Tibet.[23] Shugsep Nunnery, part of the Nyingma school, has been re-established in exile in Gambhir Ganj, India. The nuns of Shugsep continue their practices, including Longchen Nyingtig and Chöd.[25]

Buddhist Ordination of WomenEdit

Gautama Buddha first ordained women as nuns five years after his enlightenment and five years after first ordaining men into the sangha. The first Buddhist nun was his aunt and foster mother Mahapajapati Gotami. Bhikkhunis have to follow the eight rules of respect, which are vows called The Eight Garudhammas. According to Peter Harvey "The Buddha's apparent hesitation on this matter is reminiscent of his hesitation on whether to teach at all," something he only does after persuasion from various devas.[28] The ordination of women in Buddhism is and has always been practiced in some Buddhist regions, such as East Asia, is being revived in some countries such as Sri Lanka, and is newly beginning in some Western countries to which Buddhism has recently spread, such as the United States.

Family Life in BuddhismEdit

In the Anguttara Nikaya (5:33), Buddha tells future wives that they should be obedient to their husbands, please them, and not make them angry through their own desires. Furthermore, the Buddha offers advice to married women in the Anguttara Nikaya (7:59; IV 91-94), from the Pali (Theravada) canon, where he tells of seven types of wives—the first three types are destined for unhappiness, while the last four, as they are imbued with long term self-control, are destined to be happy. These latter wives are characterised as caretakers (motherly-wife), companions (friend-wife) and submissives (sister-wife and slave-wife)—the Buddha thus endorsed a variety of types of wives within marriage.

According to Diana Paul, Buddhism inherited a view of women whereby if they are not represented as mothers then they are portrayed as either lustful temptresses or as evil incarnate.[5]


The status of motherhood in Buddhism has also traditionally reflected the Buddhist perspective that dukkha, or suffering, is a major characteristic of human existence. In her book on the Therigatha collection of stories of women arhats from the Pali Canon, Susan Murcott states: "Though this chapter is about motherhood, all of the stories and poems share another theme—grief. The mothers of this chapter were motivated to become Buddhist nuns by grief over the death of their children."[29]

However, motherhood in Early Buddhism could also be a valued activity in its own right. Queen Maya, the mother of Gautama Buddha, the founder of Buddhism, had a certain following, especially in Lumbini, where she gave birth to him.[30] Since Maya died some days after his birth, Gautama Buddha was brought up by a fostermother, his mother's sister Mahapajapati, who also had two children of her own. She became the first Buddhist nun. Both of her children, her son Nanda and her daughter Sundari Nanda joined the Buddhist sangha of monastics. The wife of Gautama Buddha, Yasodhara, was the mother of one son named Rahula, meaning "fetter", who became a Buddhist monk at the age of seven and Yasodhara also eventually became a nun.

One of the attractions for women in Vajrayana Buddhism of following the path of a yogini rather than that of a bhikkhuni nun was the opportunity to practice amidst family life with a husband or spiritual consort and possibly have children. Also Yoginis -unlike nuns- were not obliged to shave their hair. Machig Labdrön followed such a path, living in a monastery for a while but later leaving to unite with Topabhadra as her consort. According to Machig's namthar he cared for the children while she practiced and taught. Some of Machig's children followed her on the spiritual path, becoming accomplished yogins themselves. Tsultrim Allione, a recognised emanation of Machig Labdron, herself was a nun for four years but left to marry and have children. She has spoken of the contribution motherhood has made to her practice: Buddhism the image of the mother as the embodiment of compassion is used a lot. She'll do anything for the children. As a mother I felt that depth of love and commitment and having somebody who I really would give my own life for—it was very powerful to have that kind of relationship. I also felt that I didn't really grow up until I had my children. There were ways that maturity was demanded of me and having children brought forth that maturity. So I wouldn't say my children were an inspiration in the sense of what I thought would have been a spiritual inspiration before I had children. More so I think meeting the challenges of motherhood with what I had learned made my practice very rich.[31]

Romantic Love, Sexual Conduct and MarriageEdit

In general, "While Buddhism regards the celibate monastic life as the higher ideal, it also recognizes the importance of marriage as a social institution."[32] Some guidelines for marriage are offered. Although Buddhist practice varies considerably among its various schools, marriage is one of the few concepts specifically mentioned in the context of Śīla, the Buddhist formulation of core facets of spiritual discipline. The fundamental code of Buddhist ethics, The Five Precepts contains an admonishment against sexual misconduct, although what constitutes misconduct from the perspective of a particular school of Buddhism varies widely depending on the local culture.

In Early Buddhism, the Sigalovada Sutta of the Digha Nikaya in the Pali Canon describes the respect that one is expected to give to one's spouse. However, since the ideal of Early Buddhism is renunciation, it can be seen from examples such as the story of the monk Nanda and his wife Janapada Kalyāni that striving for the bliss of Nirvana is valued above romantic love and marriage. Despite having married her just that day, encouraged by his cousin Gautama Buddha, Nanda left his wife to become a bhikkhu in the Buddhist Sangha. In stories like this from the Pali Canon, romantic love is generally perceived as part of attachment to samsara, the endless cycle of rebirth.[33] Susan Murcott has pointed out that Early Buddhist attitudes to romantic love and marriage generally reflect the Brahmanic ideals of India at the time... including the recent rise of the renunciate ideal and the associated decline in the status of romantic love and marriage.[34]

In Vajrayana Buddhism, a sexual relationship with a consort is seen in a technical way as being a spiritual practice in anuttarayoga tantra intended to allow the practitioners to attain realizations and attain enlightenment. The union of tantric consorts is depicted in the yab-yum iconography of meditation deities.

Views of Religious LeadersEdit

Dalai LamaEdit

The Dalai Lama spoke at a conference on Women in Buddhism at the University of Hamburg in 2007:

Warfare has traditionally been carried out primarily by men since they seem better physically equipped for aggressive behavior. Women, on the other hand, tend to be more caring and more sensitive to others' discomfort and pain. Although men and women have the same potentials for aggression and warm-heartedness, they differ in which of the two more easily manifests. Thus, if the majority of world leaders were women, perhaps there would be less danger of war and more cooperation on the basis of global concern. I sympathize with feminists, but they must not merely shout. They must exert efforts to make positive contributions to society.[35]

In 2009, at the National Civil Rights Museum in Memphis, Tennessee he said: "I call myself a feminist. Isn't that what you call someone who fights for women's rights?"[36]

He also said that by nature, women are more compassionate "based on their biology and ability to nurture and birth children." He called on women to "lead and create a more compassionate world," citing the good works of nurses and mothers.[37]

In 2007 he said that the next Dalai Lama could possibly be a woman, remarking "If a woman reveals herself as more useful the lama could very well be reincarnated in this form".[38]

In 2010 he stated that "twenty or thirty years ago", when discussing whether a woman could be a Dalai Lama in the future, he said yes but "I also said half-jokingly that if the Dalai Lama's reincarnation is female, she must be very attractive. The reason is so that she will have more influence on others. If she is an ugly female, she won't be very effective, will she?"[39]

During a 2014 interview with Larry King when asked if he thought we will ever see a female Dalai Lama he stated "Yes! That's very possible." he recalled telling a reporter in Paris many years ago that it is possible mentioning that there are some female Lama's in history dating "...six or seven centuries ago, so it is nothing new." He then recalled joking with the reporter, "If female Dalai Lama come, that female must be very, very attractive. [It's] More useful"[40][41]

In 2015 he repeated this anecdote during an interview with the BBC on refugees. When asked if the Dalai Lama could be a woman he answers "Yes". Recalling again an interview in Paris of the possibility "I mentioned, Why not? The female biologically [has] more potential to show affection and compassion...therefore I think female[s] should take more important role and then - I told the reporter - if a female does come her face should be very, very attractive." The interviewer Clive Myrie then asked if a female Dalai Lama must be attractive, he followed up, "I mean. If female Dalai Lama come, then that female must be attractive. Otherwise not much use." Myrie replied "You're joking, I'm assuming. Or you're not joking?" to which The Dalai Lama insisted "No. True!". The Dalai Lama then pointed to his own face, stating that some people think he is very attractive and continued to laugh.[42][43]


Mallikā SuttaEdit

In the Mallikā Sutta of the Pali Canon, King Pasenadi expresses disappointment when Queen Mallikā gives birth to a daughter instead of a son. In Bhikkhu Sujato's translation of the Sutta, the Buddha responds to this disposition by stating:

"Well, some women are better than men,
O ruler of the people.
Wise and virtuous,
a devoted wife who honors her mother in law.

And when she has a son,
he becomes a hero, O lord of the land.
The son of such a blessed lady
may even rule the realm."

Somā SuttaEdit

In the Somā Sutta, the nun Somā is addressed by the evil god Māra:

"That state’s very challenging;
it’s for the sages to attain.
It’s not possible for a woman,
with her two-fingered wisdom."

Somā responds to this taunt in verse:

"What difference does womanhood make
when the mind is serene,
and knowledge is present
as you rightly discern the Dhamma.

Surely someone who might think:
'I am woman', or 'I am man',
or 'I am' anything at all,
is fit for Māra to address."

At this response, Māra disappears.

Dhanañjānī SuttaEdit

According to the Dhanañjānī Sutta, Dhanañjānī, wife of the brahmin Bhāradvāja, had deep faith in the Buddha. She persuaded her husband to speak with the Buddha, who later converted, ordained, and became an arahant.

Buddhist feminismEdit

Buddhist feminism is a movement that seeks to improve the religious, legal, and social status of women within Buddhism. It is an aspect of feminist theology which seeks to advance and understand the equality of men and women morally, socially, spiritually, and in leadership from a Buddhist perspective. The Buddhist feminist Rita Gross describes Buddhist feminism as "the radical practice of the co-humanity of women and men."[44]

Influential Female Buddhist figuresEdit

Pre-sectarian BuddhismEdit


Dipa Ma in Barre, Massachusetts, 1978

East Asian TraditionsEdit

A Dharma talk by Daehaeng Kun Sunim at the Jinju, South Korea, Hanmaum Seon Center

Tibetan traditionEdit

Jetsunma Tenzin Palmo at the Church of the Holy Sepulchre in Jerusalem, September, 2006.


See alsoEdit


  1. ^ Shaw, Miranda (1994). Passionate Enlightenment: Women in Tantric Buddhism. New Jersey: Princeton University Press. p. 4. ISBN 978-0-691-01090-8.
  2. ^ Rinpoche, Khandro (1999). Thubten Chodron, Sylvia Boorstein (ed.). Blossoms of the Dharma: Living as a Buddhist Nun. North Atlantic Books. p. 171. ISBN 978-1-55643-325-2.
  3. ^ Masatoshi, Ueki (2001). Gender Equality in Buddhism. New York: Peter Lang. p. 191. ISBN 978-0-8204-5133-6.
  4. ^ Murcott, Susan (1991). The First Buddhist Women: Translations and Commentary on the Therigatha. Parallax Press. p. 4. ISBN 978-0-938077-42-8.
  5. ^ a b Diana Y. Paul; Frances Wilson (1985). "Traditional Views of Women". Women in Buddhism: Images of the Feminine in Mahāyāna Tradition. University of California Press. ISBN 978-0-520-05428-8.
  6. ^ Gross, Rita M. (1992). Buddhism After Patriarchy: A Feminist History, Analysis and Reconstruction of Buddhism. State University of New York Press. p. 43. ISBN 978-0-7914-1403-3.
  7. ^ Religions in the modern world : traditions and transformations. Woodhead, Linda,, Partridge, Christopher H. (Christopher Hugh), 1961-, Kawanami, Hiroko (Third ed.). Abingdon, Oxon. ISBN 9780415858809. OCLC 916409066.CS1 maint: others (link)
  8. ^ José Ignacio Cabezón (1992). Buddhism, Sexuality, and Gender. p. 3. ISBN 978-0-7914-0758-5.
  9. ^ a b Women in Zen Buddhism: Chinese Bhiksunis in the Ch'an Tradition by Heng-Ching Shih
  10. ^ Religions in the modern world : traditions and transformations. Woodhead, Linda,, Partridge, Christopher H. (Christopher Hugh), 1961-, Kawanami, Hiroko (Third ed.). Abingdon, Oxon. ISBN 9780415858816. OCLC 916409066.CS1 maint: others (link)
  11. ^ Bernard Faure (2003). "Introduction". The Power of Denial: Buddhism, Purity, and Gender. Princeton University Press. p. 3. ISBN 978-0-691-09171-6.
  12. ^ Majjhima Nikaya III III. 2. 5. Bahudhaatukasutta.m-(115) The Discourse on Many Elements
  13. ^ "The Enlightenment of Women". Retrieved 25 April 2015.
  14. ^ Writing of Nichiren Daishonin, vol1.p 463
  15. ^ Murcott, Susan (1991). The First Buddhist Women: Translations and Commentary on the Therigatha. Parallax Press. p. 16. ISBN 978-0-938077-42-8.
  16. ^ a b c Shaw, Miranda (1994). Passionate Enlightenment: Women in Tantric Buddhism. New Jersey: Princeton University Press. p. 27. ISBN 978-0-691-01090-8.
  17. ^ a b Appleton, Naomi. "In the footsteps of the Buddha? women and the Bodhisatta path Theravāda Buddhism." Journal of Feminist Studies in Religion 27, no. 1 (March 1, 2011): 33-51. JSTOR 10.2979/jfemistudreli.27.1.33
  18. ^
  19. ^ The Five Consorts
  20. ^ Yeshe Tsogyal, Princess Of Karchen
  21. ^ Lotus sutra including chapter thirteen Translated by The Buddhist Text Translation Society in USA)
  22. ^ Mackenzie, Vicki (1998). Cave in the Snow. Great Britain: Bloomsbury. p. 5. ISBN 978-0-7475-4389-3.
  23. ^ a b Lochen (c. 1865 – 1951) Ani Lochen (c. 1865 – 1951)
  24. ^ Study Buddhism, Summary Report
  25. ^ a b WAiB Pages Resources on Women's Ordination
  26. ^ Shuksep Nunnery
  27. ^ Lochen Chönyi Zangmo
  28. ^ Harvey, Peter (2000). An Introduction to Buddhist Ethics. Cambridge University Press. p. 384. ISBN 978-0-521-55640-8.
  29. ^ Murcott, Susan (1991). The First Buddhist Women: Translations and Commentary on the Therigatha. Parallax Press. p. 74. ISBN 978-0-938077-42-8.
  30. ^ Temple of Mahadevi at Lumbini
  31. ^ "On Mothering: An Interview with Tsultrim Allione". Archived from the original on October 9, 2008. Retrieved 2008-11-28.
  32. ^ Damien Keown; Stephen Hodge; Paola Tinti (2003). A Dictionary of Buddhism. Oxford University Press US. p. 174. ISBN 978-0-19-860560-7.
  33. ^ Great Male Disciples—Part B / 15. Nanda by Radhika Abeysekera
  34. ^ Murcott, Susan (1991). The First Buddhist Women: Translations and Commentary on the Therigatha. Parallax Press. p. 95. ISBN 978-0-938077-42-8.
  35. ^ "A Summary Report of the 2007 International Congress on the Women's Role in the Sangha: Bhikshuni Vinaya and Ordination Lineages – Part Four: Day Three and Final Comments by His Holiness". Retrieved 2016-03-06.
  36. ^ Conniff, Tamara (23 September 2009). "The Dalai Lama Proclaims Himself a Feminist: Day Two of Peace and Music in Memphis". Retrieved 20 September 2011.
  37. ^ "Tamara Conniff: The Dalai Lama Proclaims Himself a Feminist: Day Two of Peace and Music in Memphis". 23 September 2009. Retrieved 17 July 2013.
  38. ^ Spencer, Richard (2007-12-07). "Dalai Lama says successor could be a woman". London: Retrieved 2010-11-19.
  39. ^ "Interview with the Dalai Lama about the Full Ordination of Women". Retrieved 24 September 2015.
  40. ^ "A Female Dalai Lama?". YouTube. 27 February 2014. Retrieved 24 September 2015.
  41. ^ "Dalai Lama Says More Women as Leaders Might Lead to Less Violent World". World Religion News. 16 July 2015. Retrieved 24 September 2015.
  42. ^ "Dalai Lama: Do not reject refugees because they are Muslim". BBC. 21 September 2015. Retrieved 24 September 2015.
  43. ^ "Dalai Lama Says If Successor Is Female, She Must Be Very Attractive". Tricycle: The Buddhist Review. 22 September 2015. Retrieved 24 September 2015.
  44. ^ Gross, Rita M. (1992). Buddhism After Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism. Albany, New York: State University of New York Press. p. 127. ISBN 978-0-7914-1403-3. Retrieved October 7, 2012.
  45. ^ Khema, Ayya (2000). I Give You My Life. Boulder, CO, USA: Shambhala Publications. ISBN 9781570625718.
  46. ^ Grace Schireson, Miriam Levering, Zen Women: Beyond Tea Ladies, Iron Maidens, and Macho Masters 2009, p. 4
  47. ^ History/Female Masters Within the Mindrolling Tradition
  48. ^ Biography
  49. ^ "Ven. Robina". Liberation Prison Project. Archived from the original on 24 November 2007. Retrieved 26 November 2007.
  50. ^ Karuna Hospice Service (2012). 2011-2012 Annual Report. Annual Report.


Further readingEdit

External linksEdit