Dhammananda_Status_of_Women_in_Buddhism.pdf

STATUS OF WOMEN IN BUDDHISM

Ven. Dr K Sri Dhammananda

DISCRIMINATION

Discrimination against women is a feature common in all societies. Whether in

Africa, America, Asia or Europe, the prejudice and obstacles that women have to

encounter and surmount seemed almost identical. The peculiar disability

attached to women all over the world is based on religious bias. Women's basic

disability originates in religion. Women are depicted as temptress and is warned

against in almost all religions of the world.

According to certain religious mythological concept, man was introduced as the

son of God, but woman never found a similar standing as the daughter of God.

Amongst the soul-believers, some held the notion that a soul exists only in man

and not in woman. Those who claimed that woman too had a soul would not give

credence that her soul could find a place in heaven after her death. Such were

the strange beliefs amongst certain religious societies.

Women have also been regarded as the source of all the sins of the world and

that they are blamed for the misfortunes on men in this world and the next.

There was also the belief that as women, no salvation could be gained - they had

to be reincarnated as men before they are able to gain their salvation.

Certain fanatical religious cults have also prohibited women from reading the

religious scriptures. The punishment for doing so was to have their tongues cut

out. They were also discouraged from entering places of worship. If they were

at all allowed to participate in religious practices, such participation was only

confined within their own homes, attending to household religious ceremonies.

Such hindrances and obstructions in the matter of moral and spiritual upliftment

of women still exist in varying degrees in certain parts of the world, even though

many barriers have been removed.

In contrast to such hindrances and bigoted religious practices, Buddhism can

certainly claim to have the least discriminatory attitudes against women.

There is not the slightest doubt that the Buddha was the first religious teacher

who had given women equal and unfettered opportunities in the field of spiritual

development. Although he had pointed out on several occasions, the natural

tendencies and weakness of women, he had also given due credit to their

abilities and capabilities. He had truly paved the way for women to lead a full

religious life. They were able to develop and purify their minds and realize the

bliss of Nibbana in as much as men could. The testimonies of the Theris (Nuns)

in the days of the Buddha speak amply of this fact.

The Buddha had opened the gates for the full participation of women in the field

of religion by making them eligible for admission to what was known as the

Bhikkuni Sangha - the Order of Nuns which truly opened to women new avenues

of culture and social service and ample opportunities for public life. This had

brought them to a recognition of their importance to society and greatly enhanced

the status of women.

SOCIAL ATTITUDE TOWARDS WOMEN AT THE TIME OF THE BUDDHA

The social attitude towards women in pre-Buddhist days can be traced from the

early Vedic literature, such as the Rigveda. There is evidence indicating the

honour and respect which women received in their homes. In the realm of

religion too, they had access to the highest knowledge of the Absolute or

Brahma. However, such a liberal attitude towards women changed with the

course of time, under the influence and dominance of the priestly caste along

with their priestcrafts, animal sacrifices, and other ritualistic practices. New

interpretations were given to the scriptures. Women came to be considered as

greatly inferior to men - both physically and mentally.

Women were looked down upon as a mere possession or a thing. Her place was

the home, under the complete whims and fancies of her husband. She not only

had to perform all the domestic chores, but also had to bring up a large family.

Some of the priestly caste Brahmins married and lived with their wives, yet

regarded food -cooked by women impure and unfit to eat. A myth was built up -

that all women were regarded as sinful and the only way to keep them out of

mischief was to keep them occupied endlessly with the task of motherhood and

domestic duties.

If a married woman had no children or failed to produce any male offspring, she

might be superceded by a second or third wife or even turned out of the house;

for there was the strong belief that there must be a male child for the continuance

of family line and the performance of the 'rites of the ancestors'. The traditional

belief was that only a son could carry out such rituals which were thought to be

very necessary for bringing peace and security to the father and grandfather after

their death, otherwise they might return as ghosts to harry the family. Uncertain

were the lives of married women. No less uncertainty await the unmarried ones.

As marriage was considered a holy sacrament, a young girl who did not marry

was badly criticised and despised by society.

In the field of religious practices, the position which they once enjoyed, was

denied to them. A woman was believed to be unable to go to heaven through

her own merits. She could not worship by herself, and it was believed that she

could only reach heaven through unquestioning obedience to her husband, even

if he happened to be a wicked person. The food left over by her husband was

often the food for the woman..

It was in the midst of such extreme social discrimination and degrading attitudes

towards women that the Buddha made his appearance in India. His teachings on

the real nature of life and death -about karma and samsaric wanderings, gave

rise to considerable changes in the social attitudes towards women in his days.

According to what the Buddha taught about the Law of Karma, one is responsible

for one's own action and its consequence. The well-being of a father or

grandfather does not depend upon the action of the son or grandson. They were

responsible for their own actions. Such enlightened teachings helped to correct

the views of may people and naturally reduced the anxiety of women who were

unable to produce sons to perform the 'rites of the ancestors

In early Buddhist period, an unmarried girl could go along, unabused, contented

and adequately occupied in caring for parent and younger brothers and sisters.

She might even become the owner of great possessions, of slaves, and rich

fields; as did Subha, the daughter of a goldsmith, during the time of the Buddha.

But when the Dhamma was taught to her by Mahapajapati, Subha realized the

nature of all fleeting pleasures and that 'silver and gold lead neither to peace nor

to enlightenment', with the result that she entered the Order of Buddhist Nuns.

This act was a great boon to the unmarried women..

The teachings of the Buddha had done a great deal to wipe off many

superstitious beliefs and meaningless rites and rituals including animal sacrifices,

from the minds of many people. When the true nature of life and death and the

natural phenomena governing the universe were revealed to them, wisdom and

understanding arose. This in turn helped to arrest and correct the prevailing

social injustices and prejudices that were rampant against women in the days of

the Buddha thus enabling women to lead their own way of life.

WOMAN'S NATURE

Despite the fact that the Buddha had elevated the status of women, He was

practical in his observations and advice given from time to time in that He

realized the social and physiological differences that existed between men and

women. These were depicted in the Anguttara Nikaya and Samyutta Nikaya. It

was clearly mentioned that a man's duty is his unending quest for knowledge, the

improvement and stabilisation of his skills and craftsmanship and dedication to

his work and ability to find the wherewithal for the maintenance and sustenance

of his family. On the other hand it was stated, as a matter of fact, that it was the

woman's duty to look after the home, and to look after her husband.

The Anguttara Nikaya contained some valuable advice which the Buddha had

given to young girls prior to their marriage. Realising that there was bound to be

difficulties with the new in-laws, the girls were enjoined to give every respect to

their mothers-in-law and fathers-in-law, serving them lovingly as they would their

own parents. They were requested to honour and respect their husband's

relatives and friends, thus creating a congenial and happy atmosphere in their

new homes. They were also advised to study and understand their husband's

nature, ascertain their activities, character and temperament, and to be useful

and co-operative at all times in their new home. They should be polite, kind and

watchful in their relationship with the servants and should safe-guard their

husband's earnings and see to it that all household expenditures are properly

regularised. Such advice given by the Buddha more than twenty five centuries

ago stand good even today.

The handicaps and drawbacks under which a woman had to undergo in life were

also clearly indicated. The suffering and agony to be borne by a woman in

leaving her family after her marriage, and the difficulties and problems she had to

encounter in trying to accommodate herself in a new environment, were the trials

and tribulations she had to bear. In addition to these problems, a woman is also

subjected to physiological pains and sufferings during her menstrual periods,

pregnancy and child-birth. These are natural phenomena depicting the

differential handicaps and circumstances prevailing between a man and a

woman.

Although in certain sections of the Tripitaka, some caustic comments were made

on the wiles and behavior of a woman, the Buddha in the Samyutta Nikaya, did

bring forth many redeeming features in that, under certain circumstances, women

are considered more discerning and wise than men and that women are also

capable of attaining perfection or sainthood after treading the Noble Eightfold

Path.

The Buddha's attitude on women can also be seen when the news of the birth of

a daughter was brought to his friend, King Kosala. The King was displeased at

the news as he expected a son, but the Buddha, unlike any other religious

teacher paid a glowing tribute to women and mentioned certain characteristics

that adorned a woman in the following words :-

"Some women are indeed better (than man)

Women who are wise, virtuous, who have

high regard for mother-in-law, and who are

Chaste.

To such a noble wife may be born a valiant

Son,

A lord of Realms, who rule a Kingdom."

In revelling the nature of women, the Buddha had pointed out not only their

weakness but also their potentialities and abilities. Even though some of his

statements may appear rather unpleasant, one will find, through careful

observation, that what the Buddha had said about women in days gone by

generally still hold good today. Although there exist in most countries more

enlightened and fairer attitudes, educational and independent career

opportunities are open to women. She still has bear unpleasant experience and

discrimination despite the powers she possess.

BUDDHA'S ADVICE TO MARRIED WOMEN

In advising women about their roles in married life, the Buddha appreciated that

the peace and harmony of a home rested largely on a woman's shoulder. His

advice was realistic and practical when he quoted a good number of day-to- day

characteristics which a woman should and should not emulate. On diverse

occasions, the Buddha counselled that a wife:-

Bring her up, O Lord of man. There Are

a) should not harbour evil thoughts against her husband;

b) should not be cruel, harsh or domineering;

c) should not be a spendthrift but should be economical and live within her

means;

d) should zealously guard and save her husband's property and hard-earned

earnings;

e) should always be virtuous and chaste in mind and action;

f) should be faithful and harbour no thought of any adulterous acts;

g) should be refined in speech and polite in action;

h) should be kind, industrious and hard-working;

i) should be thoughtful and compassionate towards her husband and her

attitude should equate a mother loving and protecting her only son;

j) should be modest and respectful;

k) should be cool, calm and understanding - serving not only as a wife but

also a friend and adviser to her husband when need arises.

In the days of the Buddha, other religious teachers had also spoken on the duties

and obligations of a wife towards her husband - stressing particularly on the duty

of a wife bearing an offspring for her husband, rendering faithful service and

providing conjugal happiness and heavenly bliss. Confucianism also shares this

view. However, although the duties of a wife towards the husband were laid

down in the Confucian code of discipline, it did not stress the duties and

obligations of the husband towards the wife. The teachings of the Buddha did not

have such bias towards the husbands. In the Sigalovada Sutta, the Buddha

clearly mentioned the duties of a husband towards the wife and vice versa.

A husband should be faithful, courteous and not despising. It is the husband's

duty to hand over authority to his wife and from time to time, provide her with

adornments.

Other useful advice was given to women on different occasions and under

different circumstances.

ADVICE TO BEAUTY CONSCIOUS WOMEN

For the vain and beauty conscious, the Buddha had taught the lesson of

impermanence. Khema, the beautiful consort of King Bimbisara, was at first

reluctant to see the Buddha as she heard that the Buddha used to refer to

external beauty in rather disparaging terms. One day she paid a casual visit to

the monastery merely to enjoy the scenery of the place. Gradually she was

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