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F ORUM FORUM | EASTERN HORIZON 55

As we know, the Buddha respected women and Aggacitta: The only reference that I can recall is the
proclaimed equality of people regardless of their account of Āyasmā Ānanda asking the Buddha whether
status, caste, race, ethnicity or gender. Therefore, the women learning and progressing in accordance with
core thread of human equality and non-discrimination his teachings would be able to attain all the stages of
runs through Buddhism and Buddhist teaching, awakening. And the Buddha answered in the affirmative.
asserting a fundamental equality, unaffected by such
factors as birth, class, sex, or race. I believe all these Min Wei: Gender issue is an important category of
discriminations between male and female are merely analysis in the Lotus Sūtra. One of the most significant
man-made issues, not really originating from the message of the Lotus Sutra as a whole is that because
Buddha’s teachings. all men possess Buddha-nature, and not only those
of a certain birth, gender, or race; the possibility
Geshe Dadul: In Tibetan works on Vinaya, following the of full enlightenment is available to all beings. The
exegeses by Indian masters Acharya Guṇaprabha and famous story of the dragon king’s daughter in chapter
Śākyaprabha, the 8 Garudharmas are listed in a sub- 12, Mañjuśrī describes the remarkable talents and
section called Advice on Observing Vinaya Precepts by wisdom of the eight-year old daughter as follows:
Understanding their Significance. Under that heading, “She has mastered the dhāraṇīs, has been able to
bhikṣhus have 20 instructions and bhikṣhuṇīs have accept and embrace all the storehouse of profound
31, out of which eight are the Garudharmas. The order secrets preached by the Buddhas, has entered deep
in which these instructions are listed, the texts say, is into meditation, thoroughly grasped the doctrines,
in accordance with how Vinayavastu (a sūtra) deals and in the space of an instant conceived the desire for
with them. The purpose for these instructions, both bodhi and reached the level of no regression.” This
for bhikṣhus and bhikṣhuṇīs, is to indicate that their statement should have been sufficient to clear the
respective vinaya precepts are condensed within these path for women’s equality as long as female Buddhist
instructions. practitioners accumulate sufficient merit, then they too
can attain liberation as like their male counterparts.
There are various interpretations of the 8 Garudharmas
but the following are based on two different Vinaya Geshe Dadul: In many sutras such as The Descent into
expositions by Tibetan authors who studied at the great Lanka, The White Lotus of the Good Dharma, The Glorious
seats of learning in the Gelug School: 1) When requesting Garland, and many more mention that the Buddha’s
for full ordination, nuns must approach a male saṅgha teachings on only one ultimate vehicle that is definitive
(as well). 2) Fortnightly, nuns must invite male saṅgha and final. This is in line with the teaching that all
to receive spiritual guidance. 3) Nuns cannot observe sentient beings possess Buddha nature as mentioned in
varṣā (rainy-season retreat) where there is no male Tathāgatagarbha Sūtra and other sūtras. The sutras that
saṅgha within either of the two set limits (one and a half explain three ultimate vehicles are only provisional and
or one yojana depending on the circumstance). 4) Nuns reflect Buddha’s skilfulness and compassion in serving
must hold their Pravāraņā (post-varṣā relaxation rite) sentient beings with diverse dispositions. Thus, everyone,
before the presence of both male and female saṅgha. including females, can attain both liberation and full
5) A nun guilty of transgressing either a remainder enlightenment provided they make consistent effort.
or any of the 8 garudharmas must undergo Mānatva
(practice of penance) meted out by both male and female However, I guess the question is specifically about
saṅgha. 6) A nun does not bring up the fault of any whether one can attain liberation and enlightenment in
individual bhikṣhu. 7) A nun does not revile at and act a female body. Females attaining liberation (arhathood)
disrespectfully to any individual bhikṣhu. 8) A nun pays is a very common occurrence since the time of the
salutations to any ordained bhikṣhu. Buddha. Some of them are said to have already attained
arhathood before their ordination while some, such
Can you provide some scriptural references from as Mahāpajāpatī Gotamī, attained after ordination.
your tradition that show both men and women have Vajrayana Buddhism never questioned the possibility
equal opportunities to attain liberation? of a female Buddha. The examples of Goddess Tārā,
Vajrayoginī, and Uṣṇīṣavijayā clearly illustrated this.