Ajahn Chah and Luangda Mahabua are two of the most well-known teachers of the forest tradition for Thais and English-speakers alike. They both come from the lineage of Ajahn Man and yet their styles and teachings differ enough to affect lay international meditators who come to their monasteries.
In a recording of a Dhamma Talk on 27/9/09, Ajahn Martin of Wat Pa Baan That says t
hat Mahabua focuses on formal practice. At this wat it is recommended that one does the small tasks needed to keep the monastery functioning quickly and quietly. After this is done one returns to formal practice. This formal practice consists of much walking meditation on one’s individual jongrom path, practicing sitting meditation, and being mindful when doing everything else. Because of this stress on formal meditation practice, Luangda Mahabua’s monastery does not have communal activities such as daily chanting. The only community activity is for the monks to recite the Patimokkha once every fortnight. Mahabua spent many years living with and attending to the founder of the forest tradition, Ajahn Man, and thus his practices come directly from the first generation of forest practice. Many of these masters were hermits, wandering individually or in very small groups. The style of Mahabua and the setup of his monastery shows how he carries this tradition forward, even though he is settled in an established monastery.
Through reading 
Equality of opportunity – what opportunities are lacking to a nun that are afforded by Bhikkhuni ordination? Intrinsically, none that are of any importance. The problem here has nothing to do with equality, it has to do with discrimination towards women, something that is probably karmic retribution for one’s own prior discrimination towards women. I’ve never had any of my students complain of unfair treatment of the sexes on my watch; they are both locked in their rooms and forced to meditate for long hours of both day and night; when they come out, they look quite similar. Bhikkhunihood, like bhikkhuhood is a red herring. It is not “living the holy life as the Buddha wanted it”, it is conforming to a set of rules for communal harmony so that our practice is not disturbed. I can only see the disruption of meditation as the inevitable result of this huge battle of the sexes – by the time equality is had, both sides will be equally out of wack and the path will be that much farther out of grasp. Kind of reminds one of the battle for gender equality in the modern world; a great idea, really, but the result now is that, instead of the man working and the woman staying at home, both work and the kids are raised by the microwave and the television. Okay, so it’s not a perfect analogy, but the point is, as the Buddha told the first Bhikkhuni, “the qualities of which you may know, ‘These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to self-aggrandizement, not to self-effacement; to overweaning ambition, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to activated persistence; to being burdensome, not to being unburdensome’: You may definitely hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’” (Gotami Sutta)