Women in the Buddhist Discourse

Early Buddhist literature reflects patriarchal values in relation to women as well. Such an assertion may appear to be a contradiction since the period as a whole is supposed to have been characterized by a higher status for women than in the past^[1] for dissident sects allowed women to join their respective sects. Everyone had the potential for salvation regardless of caste, class or sex as has been undoubtedly recognized by the samana culture. This principle was not accepted by the society and their attitude was generally against women. The narrative depicting the entry of bhikkhunis into the sangha illustrates this bias. The Buddha prohibited bhikkunis from entering in the sangha. The permission was finally granted with the help of ananda who made the Buddha concede that women were as capable of salvation as men^[2], which in itself was a recognized tenet of the samaṇa culture.

The principles of equality between men and women were genuinely believed by ananda only in the entire early Buddhist literature, and he systematically championed their cause.^[3] After Buddha’s death the sangha even criticized him for espousing the cause of women on two occasions: first for pleading Mahapajapati Gotami’s case on the question of the entry of women into the sangha: and second, for his gesture of sympathy to the weeping Malla women who wanted a glimpse of the Buddha’s last remains.^[4] This was treated as defiling the Buddha’s sacred body. The unequal relationship between men and women was taken into consideration by anand, who was the only figure in Buddhist literature to feel this. It was just astonishing for him to believe as to why women should not sit in court, or conduct business^[5] and on one occasion he sought an explanation from the Buddha concerning this matter. In ananda’s opinion their participation in all such activities was necessary.

The general tone of Buddhist literature is totally against women, apart from ananda’s espousal of their cause. They were firmly placed under the authority of bhikkhus once they were grudgingly admitted into the sangha. Mahapajapati Gotami had to accept this precondition before women were permitted into the sangha.^[6] Gotami took the initiative to abolish the system of rising and saluting even the junior-most bhikkhu^[7] by the old or senior bhikkhuni with the help of ananda. It was argued by the Buddha that this privilege should not be granted to women because the anna titthiyas did not allow this privilege.^[8]

The Buddhist texts display a number of demerits for the dislike of women like they were accused of ensnaring men^[9], and are secretive and not open-minded^[10], full of passion, easily angered, stupid and adulterous. They are not able to carry out any business or earn a living by any profession because they are uncontrolled, envious, greedy and stupid.^[11] Numerous restrictions were imposed upon bhikkhunis, who were even required to offer their alms to the monks if they ran into them.^[12] The bhikkhunis had to receive severer punishments than bhikkhus for similar offences in some cases.^[13]

A woman has been depicted as centring round men, adornment, her son, and being without a rival.^[14] Woman were considered as slaves and supposed to be obedient to their husbands.^[15] The king, the sangha, the seni (guild) or puja (company) kept them under their control. Women who led their lives as daughters, wives, and mothers were therefore quite clearly subjected to the authority of men and this attitude was projected even into the asocial world of the sangha. In the opinion of the Buddha, it is unbelievable that a woman can be either a tathagata or a cakkavatti. In other words, they could not be heads of the social or the asocial world.^[16]

The period also witnessed the fact that the courtesan had not to suffer from social ostracism or a low status. Ambapali’s invitation to a meal was accepted by the Buddha and he received a gift of the Ambavana from her.^[17] Moreover, a woman becoming the dutiful wife and mother, a matriarch ruling over her vast family comprising of many comprising of many children and grandchildren was considered the most valued tenet as exemplified in the person of Visakha Mahapajapati.^[18] Visakha has been considered the most important woman in the Pali texts for her mother image, supporting the sangha from outside and leading a lay existence and not Mahapajapati Gotami who had renounced the world in search of liberation.

Footnotes and references:

[1]:

I.B. Horner, Women under Primitive Buddhism, p. 2.

[2]:

Cullavaagga, p. 374.

[3]:

I.B. Horner, Women under Primitive Buddhism, p.295ff.

[4]:

Cullavaagga, p. 411.

[5]:

A.N., II, p. 87.

[6]:

Cullavagga, pp. 374-77.

[7]:

This is particularly offensive in a society where age and seniority is normally respected irrespective of sex.

[8]:

Cullavagga, p. 378. Incidentally the argument indicates how far Buddhism was willing to go in its view of change. While they may have been more progressive than the brahmanas, the Buddhists certainly did not want to deviate from the norms established by the wider samanas culture. No innovation was considered apart from the general traditions of the samanas.

[9]:

A.N., II, p. 498; G.S., III, p. 191.

[10]:

A.N., II, p. 87; G.S., I, p. 261.

[11]:

A.N., II, p. 87; G.S., II, p. 93.

[12]:

Cullavagga, p. 388.

[13]:

I.B. Horner, Book of Discipline, Vol. III, p. xxxix.

[14]:

A.N., II, p. 76.

[15]:

A.N., II, pp. 224,361-7.

[16]:

A.N., I, p. 29.

[17]:

D.N., II, p. 78.

[18]:

Visakha Migaramata was considered auspicious for these very qualities.