Status
of ordinated women in Theravada Buddhism of Nepal
A research proposal
Prepared as a part of paper X of Masters
in Theravada Buddhism
Presented to
Theravada Buddhist Academy
To be guided by
…
Presented by
Rajendra Manandhar
Theravada Buddhist Academy
Shidhhartha Lumbini University
Vishwa Shanti Vihara,
Kathmandu, Nepal
INTRODUCTION
The Budha Dhamma is known as the religion
that treats men and women equally. Scholars have found many instances, which
explains that there was admirable state of gender equality in the Buddha
shashana. Indeed women had the position in Buddha dhamma that one might not see
in other religions. In this regard, we can admit that women's status in
Buddhism is contented. There are plenty of instances, which attest that the
Buddha had a high esteem for women. Some women have been appreciated for their
contribution to the Buddhism and even attained various stages of liberation, as
it is described in "Theri Gatha". This indicates state of equality of gender in
Buddhism.
Still, there are instances, which reveals
that women had to face discrimination. The Pali literature narrates that Prajapati Gotami agreed to accept
the "garudhamma" or the eight
conditions and became a Bhikhuni, along with her five hundred
followers. Since then, the bhikkhunis, or whatever the name the Sangha has
given to women who have left their family and society in the name of the dhamma,
have to undergo discrimination. In past two thousand years, women had to face
many ups and downs to secure their position. This study will find out real
status of women in Buddhism in general and in Theravada Buddhism in particular.
STATEMENT OF THE PROBLEM
The Buddhism in theory has no clauses of
discrimination against women. They enjoy the top most position in Buddhism,
following the Buddha. Nuns have achieved the position of agrasthana for their
devotion, hard work and expertise. However, the status of women is not secured
in the time period to be followed afterwards.
It is not unusual in religious contexts
that women are praised in theory but in practice, most probably, due to the
age-old tradition, prevalent in most of the South Asian region, they have to
face perpetual discrimination. It seems that the notion of women's equality in
Buddhism is controversial and paradoxical. For example, the tradition of Bhikkhuni
disappeared and the nuns were discriminated and so on. So much so, even nuns of
Nepal had to face multiple instances or stages of discrimination or even
suppression by dominant male factors in the small circle of Theravadians. Life
histories of Anagarika Dhammachari, Anagarika Dhammawati and Anagarika Anoja
reveal some facts, which show that despite of the glorious history of women in
Buddha sashana, the status of women in Theravada is not highly contented at
present. We should know whether women have equal rights, position in Buddha
sashana, whether they are well treated by men, whether they feel being
discriminated or are their positions secured in the whole Buddhist society at
all levels. In this regard, it is commendable to do a study on the status of women,
especially in Theravada Buddhism.
OBJECTIVE
· To document the instances in Pali
literature which reveal women's adorable position in the lifetime of Buddha.
· To highlight the life, struggle and
achievement of agrasharavikas.
· To document the evaluate women's
contribution in Theravada and establishment of ordination of nuns.
· To explore instances of discrimination
against women in the Buddha's lifetime.
· To sort of reasons, phases of
disappearance of Bhikkhuni shashana in the Buddhism.
· To pin point the stage of struggle and
contribution of nuns in the period of revival of Tharavada in Nepal.
· To evaluate the women's status in present
Theravada Buddha sashana in Nepal.
REVIEW OF LITERATURE
Selected suttas from Tripitaka, mainly in
Deeghanikaya, Majhimanikaya and Samyuktanikaya has contexts to shed light on
women's status in Buddha's life or afterwards. Apart from Pali literature, such
as Their Gatha and Theri Apadana, there are quite many books written to
illustrate women's contribution in Buddhism. Some books also point out that
women's status in the lifetime of the Budha was appreciable.
Buddha
Jivani and Grihi Binaya by Vikkhu Amritatanda, Gautam Buddha by Roshan Dahal and The
Buddha, translated by EH Johnston explore some incidents which reveal the
Buddha's attitude toward women and women's position in society. Buddha ra
Buddha Pachhi by Prakash Bajracharya points out some incidents of the Buddhas
time and afterwards, to illustrate women's status in Buddhism.
2500 Years of Buddhism by PV discusses briefly on women and Buddhism. Boudha
Darshan Mimansa by Acharya Baldev
Upadhya discusses about the status of women in the society contemporary to the
Buddha. Boudha Dharma ka Saar, by
Prof P Laxmi Narasoo, translated by Dr. Bhadanta Ananda Kaushalyayana explores
into Buddhism and women. Some selected gathas of Dhammapada and Lokneeti helps us to understand people's attitude toward women in
the Buddha's time. While Bhikkhuni Patimokha,
illustrates the additional rules for nuns, in Samyaka Sanskara, edited by
Kodanya.
Nariprati
Buddha ko Den by Nanimaiya Manandhar
discusses on Buddha's role on women's liberation. Adarsha Baudha Mahilaharu by Dr. Kumari Vidhyavati Malvika, translated
by Keshari Bajracharya highlight roles and contributions of a dozen of known
Buddhist women personalities. Nepalay
Sthavirbad Buddha Dharma Punaruthanay Anagarika Guruma pinigu Den, an
article by Dharmaratna Shakya in Dharmakirti points out particular contribution
by nuns in Nepal's Buddhism. On the other hand, Buddhadharma Acahran Sambandhi Bartalap by Vikkhu Sundnda reveals
his prejudice against nuns. Anagarika
Dharmachari tatha Pkasikaramya Samchhipta Parichaya by Shushila Shakya and Dharmachari Guruma Kindowbaha nisen
Nirvanmurti taka, by Lochantara Tuladhar highlights the struggle of
Dharmachari Guruma for her position in Theravada Buddhism.
Rebuilding
Buddhism by David N Gelner deals
with status of anagarika, while discussing about the Theravada Movment in Nepal.
The Entrance to the Vinaya Vinayamukha , by Somet Phra Maha Samana
points out possible cause of disappearance of bhikkhuni system in Buddhism. Nepal
ma Theravada Buddhadharmako Samchhipta Itihas by Vikshu Amritananda and Nepalay Sthavirbad Gukathan Wagu Khaa, by Baikuntha Prasad Lakaul
indicates position of women in Theravada Budhism in Nepal. Religion in Nepal,
by Trilok Chandra Majpuriya, shortly indicates women's status in the Buddhism.
Apart from this, two books by foreigners –
Buddhism after Patriarchy by Rita M.
Gross and Buddhism, Sexuality and Gender by Jose Ignacio Cabason -
highlight the discrimination against women in Buddhist., Similarly, Katheryn R
Blackstone also deals with women's
struggle for liberation in Women in the Footsteps of the Buddha : Struggle for
Liberation in the Terigatha.
Many articles are found in Buddhist
magazines, in which the authors have opined that the Buddha was cautious about
women's rights and he did landmark contribution to women's equality in his
time. An article by Ashwaghosh – Anaagarika, Anagarika, Guruama, Bhikhshuni, in
Dharmakirti – tries to clear people's confusion over the concerned titles given
to nuns. An article by Rina Tuladhar in Dharmakirti, Ath Garu Dharma – Mero Kehi Tarka, raises some vital questions on
the significance of garudhamma.
Still, books, which objectively deals with
women's status in Buddhism from feminist or rights perspective is difficult to
find. It can be said that it is quite difficult to find a book, which explores
real position of women in history of Theravada Buddha sashana and contemporary
Buddhist society. No book has been seen in Nepal's context, which discusses
categorically on women's status in Nepal's Buddhist community. Apart from this,
there are many articles on women in Buddhism in Buddhist magazines but most of
them are biased and the writers have tried to prove that women are enjoying
equal position in Buddhism, which needs to be justified academically.
RATIONALE
Women's
liberation, rights, equality and fight against gender discrimination have
become a worldwide issue, it cannot remain unaffected in Buddhist society.
While the history has glorious instances of women's adorable position in
Buddha's lifetime, it is not seen as secured as it was in contemporary Buddhist
society.
Though it is said that bhikkhus, bikkhunis,
laymen and laywomen are four "wheels" of Buddha sashana, the system
of bhikkhunis have already been discontinued. The new system of guruma is not
supposed to replace the previous one and there is no possibility of revival of
the discontinued system, in accordance with the Buddhist scholars. That means,
no matter what arrangement the Buddha has made in his time, or no matter how
Prajapati Gotami had struggled for participation of women in the system, it is
now not possible. That means the nuns today have to face perpetual
discrimination and the door for equal position for them has been closed –
bhikkhus and some nuns oppose use of term bhikkhunis for the present nuns but
there is no possibility of fulfilment of the vacancy of bhikkhunis in the
system. In this regard, a study on both the positive as well as negative aspects
of women's status in Buddhism is indispensable.
LIMITATION
The study will deal with incidents of
Buddha's life, major development in women's status after the Buddha's
parinirvana, vanishing of bhikkhuni system, emergence of Theravada in Nepal and
women's status, women in contemporary Theravada in Nepal.
METHODOLOGY
The study will be qualitative in nature, based
mainly on available books, magazine articles and other documents. Interviews
will be held with concerned personalities.
DESIGN
1. Background – women's status in Buddha's
contemporary society.
2. Introduction - introduction women in Buddhism in general.
3. Gurudhamma and its consequences
4. Women's status in Buddhism after the
Buddha's parinirvana
5. Disappearance of bhikkhuni system
6. Emergence of Theravada in Nepal and
participation of women.
7. Development of concept of guruma nun in
Nepal's context.
8. Some incidents of struggle of Theravadian
nuns for gender equality
9. Overview of present day hierarchy in
monk-nun relation in Theravada
10. Conclusion
11. Bibliography
BIBLIOGRAPHY
·
Bapat, P.V.(ed.). 1987 (reprinted). 2500
Years of Buddhism. Delhi: Publication Division, Ministry of Information and
Broadcasting, Govt. of India.
·
Gross, Rita M. 1995. Buddhism after Patriarchy.
Delhi: Sri Satguru Publications.
·
Cabezon, Jose Ignacio. 1992. Delhi: Sri Satguru
Publications.
·
Chao, Somet Phra Maha Samana. 1983. The Entrance
to the Vinaya Vinayamukha. Bangkok : Mahamukut Rajavidyalaya Press.
·
Blackstone, Katheryn R. 2000. Women in the
Footsteps of the Buddha : Struggle for Liberation in the Terigatha. (Indian
Edition). Delhi: Motilal Banarsidass.
·
Gross, Rita M. 1995 (Indian Edition). Buddhism
After Partiarchy. Delhi: Sri Satguru Publications.
· Shakya, Min Bahadur. 1998. Moniasticism in
Newar Buddhism : A historical Analysis. A peper presented at Nepal Mandala
Baudha Sanskriti Sammelan.
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