In the Co. to the first book of the Abhidhamma, the Expositor
(Atthasaalinii), II, Ch 3, Derived Material Qualities, 322, we read:
<Of the two, the masculine sex is superior, the feminine is inferior.
Therefore the former disappears through grossly immoral conduct; the
latter may be brought about by weak immorality. But in disappearing,
the latter does so by weak immorality, the former may be brought
about by strong morality. Thus both disappear through immorality and
may be brought about by morality.>
Kamma produces the ruupas that are sex, bhava ruupa. It is due to
kamma whether one is born a male or a female. Rebirth-consciousness
as a woman is vipaakacitta that is weaker than rebirth-consciousness
as a man. This is clear. It is a fact that a woman does not obtain so
easily a position of honour in society.
When a bodhisatta is born in his last life where he will be a Buddha,
his rebirth-consciousness cannot be a weaker vipaakacitta. We read in
the Cariyapi.taka that one of the requirements for Buddhahood is
birth as a male. We read in the Anguttara Nikaaya, Book of the Ones,
I, 27: <It is impossible, monks, it cannot come to pass, that a woman
should be an arahat who is a Fully Enlightened One.>
We also read in the suttas that both man and woman can develop wisdom
and attain arahatship. For example: Samyutta Nikaaya IV, Sayings on
Womankind, ยง 34:
<Increasing in five growths, monks, the ariyan woman disciple
increases in ariyan growth, takes hold of the essential, takes hold
of the better. What five? She grows in faith, grows in virtue, in
learning, in generosity, in wisdom...>
We also read in the Theriigathaa that many women attained arahatship.
We may debate about gender, about emancipation of women, about
prejudices, rank, honour, but all this is insignificant compared to
the development of right understanding of the dhamma appearing at
this moment. This is what really matters in life, this leads
eventually to liberation from the cycle of birth and death.