Venerable Thi Dam Hue, Head Bhikkuni of Ling Thong Pagoda thanked the Ambassador for his presence with her people in their local Pagoda.
Ambassador Amarasinghe in his speech thanked the Head Bhikkuni of Linh Thong Pagoda for the facilitation of the gathering and the welcome extended to him.
One such programme is the inauguration of Dhamma and meditation classes with special emphasis on the youth of Viet Nam with collaboration of the Bhikkus and Bhikkunis of local Pagodas and the blessings of the Viet Nam Buddhist Sangha.
The following chapters trace the creation of a tradition (Chapter Three), the development of the Nuns' Order under the charismatic Dhammawati (Chapter Four), the changes among the Buddhist laity (Chapter Five), the question of educating the monks' (Chapter Six), the status of the nuns and the controversy over Bhikkuni
Ordination (Chapter Seven), and finally the changes brought about by increased interest in Buddhist Meditation and Social Activism (Chapter Eight).
Accordingly a committee was appointed at the Sri Keerthi Vihara, Nagaramandap resulting in the entire Buddhaka Niyaka being translated into Newari with the participation of Nayaka Theras, Venerable Gnanasena and Bodhisena, Bhikkuni
Uppalawanna and lay Buddhist scholars Dharmaratne Shakya and Bhavanlal Pradhan under the direction of Ven.
Unlike the formally ordained bhikkuni who observe the 311 monastic precepts, Thai Buddhist women practitioners commonly become mae chi, who have their heads shaven, don white robes and regularly keep the eight precepts designated for pious lay people doing short-term ascetic practice in a temple.
Dhammamata are thus counterparts to bhikkuni and alternatives to conventional renunciant female practitioners in Thailand.
The loss of the bhikkuni sang, ha is the most prominent source of gender inequality of Theravada Buddhism, but in a tradition which highly values the continuation of traditional formality, the restoration of the lost ordination lineage is generally considered impossible.
With special invitation to Dhammananda Bhikkuni
from Thailand, Songdharmakalyani Temple who has taken the lineage from Sri Lanka and a disciple of the Abbess of Sri Tusitaramaya.
This particular cult is led by Waraphon Lertrungsri, a medium and bhikkuni (female monk) who was ordained (in the Mahayana tradition) and trained in Taiwan; under her leadership, it has been extremely popular among members of Bangkok's middle class.
Since Theravada no longer has female ordination, several Thai women have chosen to be ordained as Mahayana bhikkuni.
are certainly mentioned in early Burma, and even in the fifteenth century well-born women still entered the Sangha and were accorded honours similar to those of monks.