Proposal

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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