In disagreement with this perspective, Chao Hwei staged a very public protest wherein she began what was to be a six-day fast and meditation.
That in her acceptance speech, Chao Hwei would highlight her attempts to create a Buddhist holiday is somewhat puzzling.
In contrast, Chao Hwei came to the conclusion that simply ignoring these rules was not enough.
These three incidents offer a taste of the types of activities and causes that Chao Hwei takes on in the name of renjian fojiao.
Kuan Ch'ien neither promotes charitable giving as the premier method of self-cultivation as Cheng Yen has nor engage in political protests like Chao Hwei. Rather, Kuan Ch'ien is a mild-mannered nun who is admired for her gift of clear exposition and depth of knowledge about Buddhist art.
In comparison, Chao Hwei looks like an earnest promoter of Buddhist ethics and female equality, not a radical troublemaker.
Cheng Yen, Chao Hwei, and Kuan Ch'ien all found inspiration in the teachings of Yinshun, yet each chose to contribute to renjian fojiao in rather different ways.
Chao Hwei does not command either the resources or following of Cheng Yen, yet through her publications and political activism she has managed to call attention to numerous injustices both within the monastic community and without.
In the case of Zhaohui, she has indicated a preference for the continued use of Chao Hwei. Irrespective of the romanization, the Chinese characters remain the same.
Chao Hwei, 2006, Introduction to Tracing the History of Cultivating the Bodhisattva Path (ren pusa xing de lishi zulu).