Archives

The wise are not attached to the world Come, behold this world which is like unto an ornamental royal chariot, where in fools flounder, but for the wise there is no attachment.

Loka Vagga - The Dhammapada

Advice to girls from Buddhism

For centuries prior to the advent of the Buddha in India in the sixth century BC, the Brahamanic hegemony had reduced the Indian female to a servile position in society. The Indian law-giver Manu had laid down this menial position as the woman's due in his law-book called the Manusmruti, which guided the destinies of Brahamanic social polity in the contemporary Indian society. Accordingly, these laws had dispossessed the Indian woman of her rights to any type of independence. Even the practice of religion in the form of rituals and observances had been made taboo to her. The one and the only way a woman could achieve any future happiness was solely through the submissive obedience to her husband.

Submissive obedience

Thus Manu prescribes: "The woman has no right to practice any religious ritual or observance on her own: the only way to heaven for her is the total submission to her husband." The worst insult was that even in her death she had no freedom of her own because she had to immolate herself by jumping into the raging flames of her husband's funeral pyre under the obnoxious practice called the sati poojaa. Any unwilling woman was thrown into it by force. This type of tragic situation had made the birth of a girl a misfortune in a family.

Freedom of individual

It was in such a backdrop that the Buddha promulgated his doctrine of freedom of the individual, which freedom had been severely curtailed by means of two main barriers imposed by the hegamonistic Brahamin priests - that of caste and that of sex. Quite in contrast, the Buddha was a democrat who revolted against these two anti-social institutions that had been hindering the progressive march of Indian society at the time. By claiming that they were the gods on earth the Brahmis had only added an insult to injury.

Confining ourselves to the chosen topic of discussion let us initiate the main theme with the story centring around King Pasenadi's expression of disappointment and dislike when he was informed in the midst of a discussion of his with the Buddha that his chief queen Mallika had given birth to a baby girl.

Queen Mallika's baby girl

Even Pasenadi's great love to Mallika had become strained as he thought to himself "I have raised this Mallika from a poor family to the position of the chief queen; if she had given birth to a son she would have received from me much greater honour; but now she has lost that opportunity as she has brought forth a daughter and not a son for me.

Observing Pasenadi's disappointment the Buddha made the following observation: "O King, you should not become displeased at the birth of a daughter; bring up her well; if a woman is clever, virtuous, well-behaved and faithful she would be superior to a man; such a woman can become the wife of a great king and give birth to a mighty ruler." And, as a matter of fact this girl, who grew up under the name Vajirie, became the queen of Magadha as the wife of Ajatasatta. The above observation of the Buddha is a one that can be cited for all time as a glaring instance for the Buddha's unprejudiced fairness in treating womankind as against the undemocratic or even the inhuman view of the Brahamin priesthood.

Unblemished in character

Here, let the girls note, that the Buddha's advice to them is quite clear; in a girl's primary and natural role as wife and mother at times she can supersede man for which achievement she has to be primarily unblemished in her character, while being clever and wise as well. A good wife is bound to be a good mother as well and if a girl can fulfil these two roles satisfactorily she can be content as having primarily fulfilled her mission in life. Other activities such as social service etc can be added as additional embellishments. The Buddha has emphasised very often that a girl's main concern should be the maintenance of an unsullied character as expressed in the Dhammapada; "Unchastity is the taint in a girl's life" - malitthiyaa duccharitam; stanza 242.

In the Maatugaam Samyutta of the Samyutta Nikaya, the following aspects of a girl's personality have been highlighted and these topics summarise the instructions the Buddhas has to give to any girl of any time or clime:

Religious devotion: any girl should give pride of place to the religious aspect of her life; from the Buddhist point of view this amounts to the observation of the Five Precepts and engaging in rituals like worship, pilgrimages etc. with saddhaa so that they serve as means of purifying and fashioning one's life in the proper way.

Sense of shame and fear: these two ethical concepts should serve as ornaments to a girl because it is fear and shame of doing wrong things that make them recoil from any immoral action. A girl devoid of them would end up in moral depravity. They should remain as two important 'administrative regulations' in a girl's life.

Free from malice, animosity etc: without harbouring these unethical qualities a girl should learn to practise equanimity towards her enemies.

Free from jealousy: as an evil mentality jealousy in any form would make a girl unsocial and ugly in appearance as well.

Free from niggardliness: let a girl remain large-hearted but intelligently; let her not be stingy.

Should be learned: a good education is a must for a girl; it need not be professional but should serve as a strong base for the 'battle of life'.

Should be zealous, ardent: she should not be lazy or sleepy; no should she be a lover of constant company; should be energetic and active in all the stages of her life.

Should cultivate mindfulness: presence of mind at all times makes even an ugly girl spiritually beautiful. The statement that "there is no worse evil than a bad woman and no higher blessing than a good woman" sums up the Buddhist concept of "womanhood".

The Buddha's service to womanhood in establishing the Bhikkuni Order can be summarized by attributing the following words to him: "I am doing something unique: for the first time in the history of religions anywhere in the world I am according to you a very high place in society: no religion has recognized the importance of the ability of women in this manner: it is in recognition of women's potentiality for spiritual achievements that I have given you this honour: I recognise the capacity of women for penetrating wisdom on the same level as men: you should make full use of this privilege: you should never stoop to abuse it?

The fact that the Buddha was correct in these expectations and also the fact that early women have lived upto them have been proved beyond doubt by the paeons of joy of those Arahat Theris as recorded in the

Theri-gatha literature. Studying and trying to emulate these characters would be a rewarding experience to the modern girl. But I wonder as to whether she has at least heard about them. If she were to follow the "women's lib", movement imported from the West, she is sure to end up in the wilderness of absolute self-alienation.

Today's girls should also be aware of the fact that they are the weaker sex by nature. This fact should never be a cause for worry as it is what Nature meant them to be and, as if to compensate for that, they are treated as the 'fair sex'. It is also a fact of Nature that there are some frailties inherent in them which only serve as warnings for them to be on the guard at all times and places. Once this fact is well understood and borne in mind, girls can play their roles well in all their activities. Thereby they can become extensively admired and enjoy their roles, while adding colour and beauty among their lack-lustre male counterparts.

Visakha, the Buddha's chief lay patroness, needs no introduction here. A piece of literature quite relevant here is the ten maxims of advice given to her by her father, the treasurer Dhananjaya, as a "going-away message", on the day of her marriage to Punyavardhane, just prior to her leaving to her husband's home.

They are given in a metaphorical form as follows: 1. do not carry outside the indoor fire. 2. do not take inside the outdoor fire 3. give only to those that give 4. do not give to those that do not give 5. give both to those that give and do not give 6. sit happily 7. eat happily 8. sleep happily 9. tend the fire 10. honour the household divinities.

Their implied meaning is as follows: 1. a wife should not speak ill of her husband and in-laws with whom she is living in the household. She should also refrain from reporting elsewhere their shortcomings or household quarrels. 2. a wife should not engage in gossiping and listening to the reports and quarrels and such other stories of other households 3. things should be lent only to those who return them 4. nothing should be lent to those who do not return the borrowed things 5. poor relatives and friends should be helped even if they do not repay 6. a wife should sit in a becoming way: also she should stand up in the presence of her husband and in-laws 7. before partaking of her meals she should find whether her husband and in-laws are served and also whether the servants are well-cared for: before retiring to bed at night a wife should see that all doors are securely locked from inside, that the furniture is safe, that the servants have performed their duties and that the in-laws have retired: as a rule the wife should rise early in the morning and, unless unwell she should not sleep during daytime. 9 in-laws should be regarded as fire and they should be dealt with care as if dealing with fire. 10. husband and in-laws to be regarded as deities.

It should be remembered here that Visakha was going to live in her husband's parental home and as such she had to live with her parents-in-law as well. As for the theme under discussion it would be quite unfair `not to include the Buddha's advice to Khema, because it is a lesson with an everlasting value as it refers to the infatuation that sets in those girls who are specially beautiful. More often than not such girls are innately subject to this weakness. So let them learn a lesson from the Khema's case.

The Buddha taught her the vanity and the danger inherent in this attitude by practically demonstrating that even the best of beauties become decayed with ageing and as such the mere physical looks of a girl should be viewed realistically.

A girl is lucky to be beautiful but let her not rave over it and become unnecessary infatuated.

A commentary is deemed unnecessary to see the value of the maxims of advice to Visakha even in the context of today's Society. Our wish is that let the girl of today also benefit from what has been said in this monograph.

In conclusion let a statement of Visakha herself be quoted here: " .... as an unmarried girl I have to take care of myself as if tending merchandise offered for sale, so that I may not suffer damage and become useless".

The Sakyadhita and Buddhist women

by Nemsiri Mutukumara

The Sakyadhita International President Ranjani (Mrs. B.S.) de Silva will be felicitated on March 9 at 9.30 in the morning at the Sakyadhita Training and Meditation Centre at Gorakana.

Sakyadhita means, Daughters of the Sakyamuni Buddha. It is an International Association of Buddhist women. The Headquarters of the International Organisation is in Honolulu, Hawaii, at this address.

Sakyadhita, 400, Hobron Lane, Apartment 2615, Honolulu, Hawaii 96815.

The Venerable Bhikshuni Karuna Dharma of the Headquarters states:

"Sakyadhita is an alliance of women devoted to the practice of the Buddha's teachings. The International Organisation was founded at the conclusion of the First International Conference of Buddhist Nuns held at Buddha Gaya in (Bihar State) India in February of 1987. It seeks to unite Buddhist women of the various countries and traditions, to promote their welfare and to facilitate their work for the benefit of humanity.

Listing some of Sakyadhita aims, Ven. Bhikshuni Karuna Dharma states, sakyadhita aims to "Create network of communications among the Buddhist women of the Buddhist World, to promote understanding among the different Buddhist traditions; to encourage and educate women as teachers of Buddha Dharma; to provide guidance and assistance for Buddhist Nuns and those aspiring for ordination; to conduct research into the Buddhist texts, especially those in monastic discipline (Vinaya) and to foster world peace through the practice of the Buddha's Teachings.

About fifteen to twenty years ago, there were 130,000,000 Buddhist women worldwide, and there were 60,000 (sixty thousand Nuns). Now after the sweeping resurgence of people in the United States of America, Canada, South American countries, the United Kingdom of Great Britain, European Continent - both West and East the population of Buddhists has swelled to three times the above figure now.

Venerable Bhikshuni Karuna Dharma states:

"These numbers indicate tremendous potential for transforming our world physically, economically, socially and spiritually. If Buddhist women cooperate to activate and encourage this potential, humanity may be benefitted in significant ways.

At present the Buddha's guidelines for creating inner peace and social harmony are in the process of being transmitted to new countries and new ways of applying them in the chaotic modern world are being explored. The attitudes and efforts of women both East and West are crucial to this process. Buddhist women can help make our planet a gentle, safer place to live."

The Headquarters in Honolulu has initiated national chapters in England, United States of America, Germany, Australia, Canada, Holland, Italy, Poland, India, Sri Lanka and Thailand. The International Conference held in Bangkok, Thailand attended by women from various parts of the world provided the international congregation of devout and committed Buddhist women to discuss the special opportunities opened for them and problems they experience in their practice. They became more aware of the diversity of traditions for the first time.

They learnt the necessity to understanding Buddhist texts from a woman's perspective and help women to qualify as Teachers of the Dhamma and the prospects for the monastic life in modern societies.

The Sakyadhita publishes a Newsletter regularly. It is incorporated in the State of California in U.S.A.

Now that the leadership of the International has come to Sri Lanka with Ranjani (Mrs. B.S.) de Silva elected President.

The "Daily News" is happy to record that Mrs. B.S. de Silva, an eminent Buddhist was the Deputy Editor of the paper. He was also the News Editor of the "Observer" and the "Sunday Observer". He played a significant role during the Bauddha Jatika Balavegaya Movement. We wish that her tenure of office will usher in an era Of prosperity with Buddhist women in particular giving leadership in economic, social, cultural, religious and spiritual fields of activity everywhere.

Judging by the work Ranjani de Silva has begun at the Gorakana Centre, women can enjoy pardonable pride and positively hope that a Buddhist women's movement is a fait accompli.

Ranjani de Silva has completely dedicated herself for their improvement of the conditions of Buddhist women and development of their potential in a manner no one has done in recent times.

Sakyadhita was born in Sri Lanka before the Sakyadhita International came into being. It was introduced by Ayya Khema. The first discussion was held at the office of the Commissioner of Buddhist Affairs, in the Ministry of Cultural Affairs, Colombo. Both, the Commissioner Eardley Ratwatte and the Assistants Commissioner Abhaya Weerakoon participated.

Among those who attended the first meeting to discuss the Sakyadhita were Mrs. Erin Senanayake, Mrs. Esme Mutukumara and Mrs. Ratna Goonetilleke and a few others.

At the discussion ordaining of women as Bhikkhunis or seeking Upasampada, the Higher Ordination to the Dasa Sila Mata - ten preceptors were never discussed. Truthfully it can be said without contradiction that the subject was never even dreamt of.

The discussion centred on the education, higher education and training of Dasa Sila Mata to perform a greater welfare and humanitarian work in hospitals and prisons for both men and women.

Ayya Khema took Dasa Sila from the Venerable Narada Mahathera at the Vajiraramaya, Bambalapitiya.

She patronised the Polgasduva in Dodanduwa conducting bhavana retreats. many women in the area benefitted from her other bhavana instructions and became Dasa Sila Matas.

Ayya Khema said the Bhikkhuni order is not found in any Theravada country. Myanmar Thailand, Kampuchea, Laos and or in Sri Lanka. So, let us be guided by the Sakyamuni Buddha's own example of going along with the policies of the State and popularly accepted social traditions.

For instance, the Buddha advised that His followers should also observe the four phases of the Moon, Ava Atavaka, Amavaka, Pura Atavaka and Pasalosvaka Poya days as holy days.

And following the representation of farmers that the hundreds and hundreds of disciples of Sakyamuni trample the sown seeds and sprouted seeding damaging them while walking along the fields, the king approached the Buddha and provided a permanent and a lasting solution which is practised todate. And that is during the four months Vassane, the Bhikkhu Sangha and Bhikkhuni Sangha should confine themselves to their abodes - the viharas.

Ayya Khema, a wise and noble lady requested the government through the Buddhist Affairs department to provide the best possible support to maintain the Dasa Sila Mata in a fitting manner so that more young women will be happy to join.

However in Thailand, thanks to Ranjani de Silva, Professor Chatsuman Kabilsingh, former President of the Sakyadhita has received ordination as a Bhikkhuni and also Upasampada - Higher Ordination in Taipei, Taiwan according to Mahayana tradition.

The question arises, when one becomes Mahayana Bhikkhu following all the Mahayana traditions; Is it possible to don the saffron robe and represent as a Theravada bhikkhu.

This applies to both Bhikkhus and Bhikkhunis.

Therefore, all those concerned with the welfare of women, including Sakyadhita President Ranjani de Silva should discuss this subject patiently with the Mahanayakaheras, Buddhist leaders, state officials, the Government without further delay.

Remembering Sister Khema

On the occasion of the "International Women's Day" it is most appropriate to remember a great lady Sister Khema

Long lost, but still in memory of all Buddhists is Ayya Khema, who inspired the role of women in Buddhism. Her name should be remembered with gratitude by Sri Lankan women for the service she rendered for the uplift of the Buddhist nuns.

She was born in Berlin in 1923 to Jewish parents. In 1938, she escaped from Germany and migrated to Glasgow, Scotland. She finally went with her family to China, where her father died in the Japanese Prisnor-of war camp during the war. She later married, had a son, a daughter and four grand children.

Four years after the American liberation of the camp, she was able to emigrate to United States. In the 1960s she travelled with her husband and son throughout Asia, including Himalayan countries.

Ten years later, she began to teach meditation in Europe, America and Australia. In 1978 she established a forest monastery in Sydney, Australia. She was ordained in Sri Lanka in 1979 by Naradha Maha Thera, when she was given the name of "Khema".

In Colombo, she set up the International Buddhist Women's Centre as a training centre for Sri Lankan nuns and Parappaduwa, Nuns' Island for women want to practice intensively and ordain as nuns.

In 1987, Ayya Khema co-ordinated the first international conference of Buddhist Nuns in the history of Buddhism which resulted in setting up of a worldwide Buddhist Women's Organization. In the same year, she was the first ever to address the UN in New York on the topic of Buddhism.

She served as the spiritual Director of Buddha Haus in Germany. In 1977, the Metta Vihara, the first Buddhist forest monastery in Germany, was inaugurated by her and the first ordination in German Language took place.

She wrote over twenty five books on meditation and the Buddha's teaching in German and English, and her work has been translated into more than 7 languages. In 1988 "Being Nobody, Going Nowhere," received Christmas Humphreys Memorial Award. She died in Germany on 2nd November 1997.

She was a woman of great heart, vision and unshakable courage. She was one of Buddha's lionesses. May her roar echo in and out across the world through generations of followers-of-the way to come.
- Doreen Wijesinghe

www.Pathmaconstruction.com

www.ceylincoproperties.com

www.ppilk.com

www.crescat.com

News | Business | Features | Editorial | Security
Politics | World | Letters | Sports | Obituaries

Produced by Lake House
Copyright © 2003 The Associated Newspapers of Ceylon Ltd.
Comments and suggestions to :Web Manager