Maria Salazar
Relg. 335
June 4, 2012
Buddhism Reading Report

Religions have set rules and ways of living for civilizations for thousands of years. Among some of the greatest existing religions now is Buddhism. Buddhism for many is now a way of life that makes no distinction between an individual and its environment. The Dharma or Buddha’s teachings like stated in The Buddha’s Early Life reading, dictate to treat others with patience and compassion whether at home or out in the world with strangers. Since one’s happiness and living conditions are the product of each individual’s actions. In an excerpt from the Digha Nikaya 31, a Buddhist scripture from the Sutta Pikata that forms part of Theravada Buddhism a depiction of what makes a goof wife and husband is presented. The duties explained present no hierarchy among husband or wife and call for acceptance and emotional equality, for a merrier household. Although, this excerpt contradicts with historical views on gender roles presented in various Buddhist readings, it presents a more realistic depiction of gender roles in Buddhism today. It is important to note the excerpt from the Digha Nikaya 31, forms part of Theravada Buddhism that was essentially practiced centuries ago back in the time of the Buddha. One can argue societies back then were more conservative than contemporary societies yet the following quote demonstrates exceedingly contemporary words of advice, “ In five ways should a husband minister his wife: by respecting her, by being kind to her, by being faithful to her, by giving her authority, by adorning her, DN31”. Men are expected to attend the female’s emotional needs whether it is by showing her extra attention by “adorning her” -buying her gifts or allowing her to take command in certain aspects of the household. He must be faithful and in all aspects of treating demonstrate his love and respect for a happily successful marriage. However, it greatly contradicts with other Buddhist historical views of the same period. Although Buddhism promotes equal respect and compassion for each it did not eliminate the historically engraved inferiority views towards women, which contradicts the Digha Nikaya. In the reading, The Position Of Women In Buddhism by Dr. L. S. Dewaraja we see perfect examples of the varying statuses of women in different civilizations who practiced the Buddha’s teachings. For instance, in ancient India women held an honorable place in early society. They could participate in all religious ceremonies and had access to the highest knowledge of Buddhism. As the religion became a mass ritual, there appeared a downward trend for women, which put them in an inferior status in society. The reading includes references made that described being reborn as a woman as bad Karma or as a sanction. In Thailand, in 1399 A.D. the Queen Mother founded a monastery and stated the following quote at the observance, “ By the power of merit, may I be reborn as a male…” The Queen is obviously in a high socio-economic status. She sees being reborn as man as an even higher prestigious state to attain for spiritual reasons. Which demonstrates that women whatever their status was, had accepted the notion of female inferiority and it influenced all her aspects of life in society. In addition, we find a compulsive argument made in Cullavagga, Ch. 10 Part of the Vinaya (Rules of Monastics) Translated by Thanissaro Bhikkhu that says in the Buddha’s eyes, only through male leadership will the survival of the true Dhamma prolong. Yet, the story makes clear that it is not a gender issue of whether women can form part of Sangha’s institution structure but if women are given the chance to obtain noble attainments it is their weakness that will cut in half the existence of the true Dhamma from 1,000 to 500 years. Thus, women were seen as weak beings whose only purpose was to please men and reproduce. There is a sea of examples that demonstrate beliefs of women as inferior throughout the lay people. Now according to Digha Nikaya 31 a wife has different but specific duties herself as well depicted in the following excerpt from the, “In five ways should a wife, ministered to by her husband… love him: performing her duties as well, by giving hospitality to their relatives, by being faithful to him, by supervising their money and by skillfully doing all her work. DN31”. Women are expected to supervise the household, which includes arranging hospitality for the husband’s relatives and making sure she is a good, skillful host. Even though the duties expected from each other were different they all carried equal weight and both are required to be faithful. The depiction of the excerpt in the text goes on explaining, “ Only in that integrity and commitment can a lasting relationship blossom”, which goes back to the essence of the Buddha’s teaching of having patience and treating others in their surroundings with compassion and understanding in order to reach happiness and Nirvana. As described in the excerpt the Buddha advises to equally tend to their spouses’ needs in order to maintain a marriage in a harmonic environment. Even though this was expected of lay people centuries ago many historical texts about Buddhism demonstrate the opposite. Yet, through the advancement of social change for equality across continents Mahayana Buddhism spread throughout civilizations and in a sense moderated gender hierarchy in different cultures leading to an increase of egalitarianism in the society. Mahayana Buddhism is more open to change and contemporary culture as its reference entitles “greater vehicle”. Mahayana Buddhism allows for a larger, more active and diverse participation. The article “Women in Buddhism” demonstrates societies in India, Japan and China that were influenced by the Mahayana doctrine and allowed for a notion of balanced power amongst genders. In Northern India for instance it was the merchant class who supported Buddhist temples and since women were in position of economic power, their needs had to be met by Buddhist institutions. In China, Mahayana Buddhism institutions allowed for nuns to enjoy a high degree of respect and equality as well. Sensei Wendy Egyoku Nakao reiterates the appraisal for women in Women Acquiring the Essence by stating that all the great masters know that paying respect to female adepts and females acquiring the noble reward in the lineage of Matriarchs are to be regarded with respect. Even homosexuality is protected in the article Homosexuality and Theravada Buddhism. The article explains that there are no explicitly mentioned discourses against homosexuals and one can evaluate homosexuality and heterosexuality the same way. Swarna de Silva explains in The Place of Women in Buddhism that throughout Buddhist teaching rarely does he identify with a particular sex. Silva quotes, “ The Buddha himself was historically a man, but the essence of Buddhism does not involve any extolling of the personality of the Buddha.” In other words, essentially what the Buddha had discovered was a Universal Law, which any male or female can discover by following the instructions of the Buddha. No discrimination against anyone is directly expressed when examining his teachings. The views towards discrimination for this religion in particular come down to whom interprets the scriptures, when and where. Rev. Patti Nakati presents with a lynchpin in Women in Buddhism that depending on where you live and your experiences in life there will always be different approaches to religion and the interpretation of gender roles from the exact same scripture will always differ between generations and cultures. She states in her text, “ There is no discrimination against anyone on the path of to spiritual truth”, which is something I have witnessed first hand. Coming from a very traditional Mexican family, I have been attestant to “Machismo”, masculinity dominance day after day. Just like all other cultures have engraved in their history. My family and I were active members of the local Catholic Church, we went to mass every Sunday, held conference and retreats for the newly wed and endangered marriages. We would recite the rosary twice a week and my father dictated every decision made in our household. He took three out four of my brothers out of high school to work for the family business, since no one had work permits due to our illegal status. We lost the family business and my father passed away in a tragic car accident when I was thirteen. Two of my brothers moved back in along with my sister but the way we lived our lives was not the same. There was really no male leadership in the household, the oldest of my brothers living with us was now openly gay but felt unaccepted at church. We began to slowly distance ourselves from the church yet tried to follow what it had taught us. My mother and oldest brothers now married still remain as extremely loyal followers of the Catholicism but my gay brother and I began to explore. A co-worker of mine invited me to a Soka Gakkai International (SGI) meeting, which I attended and fell in love with the Buddhism practice. Although I still pray to the Virgin Mary and attend church Sunday’s for spiritual support it is through the Buddhism practice of chanting where I find extreme interpersonal strength. As I first walked into the room where our introductory chant was being held in front of the Gohonzon I felt the sense of peace and equality in the air. There were men very well dressed, lawyers and female nurses to women in rags and young teens with skateboards all chanting in sync harmony. I joined, even though I was not sure of what I was saying. I was told by my coworker to think about what I wanted to achieve in life and how was I going to get there while helping others along the way. I chanted along, my mind cleared and soon enough I felt a sense of peace and inspiration. I wanted to go out and be nice to everyone, ask for help and offer my help to others. Every problem I had had, everything I stressed about all of sudden had a positive side. Everyone welcomed me and told me a little about Dharma and the history of Buddhism since they knew it was my first time but they clearly demonstrated the positive impact of Buddhism in their lives and even showed me a video of the great achievements of throughout the religions history. I began chanting days and nights. As a young Latina student struggling to pay tuition, facing constant harsh criticism in my field of study and work force (broadcast journalism) and being involved in so many organization and projects on and off campus, my life was constantly a whirlpool of stress. After I began chanting in front of the Gohonzon and looking at it as a mirror of my life and my own actions as causes of my own circumstances I realized everyone possesses the potential for a winning life. My views towards issues, challenges and event he people who gave me a hard time, changed. One has to undergo an inner transformation that will enable us to bring out our highest human qualities and change our circumstances. This process should be like a revolution of our own character. Through this process of inner reformation we can fulfill our dreams and desires and find a solution to our own and even other’s suffering. Although, I am a strong believer in Buddhism chanting I still ask for Catholic blessings in my nighttime and Sunday prayers for respect to my culture and where I come from. My family has seen my change, I have seen the smiles flourish in my surroundings. Like the many women in Buddhism history felt inferior one day by society’s taunts and felt enlighten by Buddhism, I felt it too. Buddhism shows the liberating path of accepting what you can’t change, accepting the permanence. Accepting my status as a young striving Latina student. Accepting those at a work place or in your own household. Accepting being lesbian or gay like Roger Corless on Queer Buddhism explains in his text the story of Martha ‘Bibi’ Potts who accepts being a lesbian and recovers her zest for life as a Buddhist. Accepting gender roles in a marriage and although the duties might be different between male and female they have equal weight and spiritual equality like the Digha Nikaya 31 reinforces. The increase of egalitarianism amongst gender is very visible amongst the Buddhist community in contemporary America. Loyal followers of Buddhism who accept and cherish their circumstances; husbands and wives, brothers and sisters, colleagues and classmates, all develop an enlighten peaceful culture essential to building a better world.