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Theravada essay
Theravada buddhism
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The Buddha’s Forgotten Nuns (2013) by Wiriya Sati is a documentary film, depicting the struggles of the Bhikkhunis and other women in the Theravada order of Buddhism in Thailand. Sati, raised a Buddhist, had multiple opportunities to interact with a monk of the Thai Forest Tradition from a very young age. As she grew older, Sati gained an immense interest in the “Teachings of No/Not Self”; a belief in not being defined by the body, mind, gender, or ethnicity. However, Sati soon found out she will never be granted the right to be ordained as a Bhikkhuni, regardless of her commitment and/or progress in her practices. To Sati, who has always known that the Buddha considered both men and women qualified to be ordained, the rejection she faces is …show more content…
Such portrayals varied by different factors, such as the kind of the Buddhist branch and/or geographical differences. For example, the Mahayana branches in countries like China and Korea are more liberal with Bhikkhuni ordination compared to the Theravada branch. However, the two major kinds of depiction in the film are divided into: rebellious or radical and progressive, since the Theravada order of Buddhism consists of a strong conservatism and traditions. (CITE) Ajahn Jayasaro—one of the most senior western monk in Thailand—confirms that women simply cannot be ordained and even if they were ordained in a different century under a different branch of Buddhism, it will not be considered valid in the Thai Sanga. (CITE) However, the display of scapegoating in Jayasaro’s response to the issues of Bhikkhuni ordination is clearly evident. In Jayasaro’s interview, there is a subtle or, perhaps, obvious nuance of blame towards the Bhikkhunis for labelling them rebellious and forceful, rather than viewing the Bhikkhunis’ actual struggle of being deprived of their rights to be ordained. Jayasaro further argues that the harmony between the traditionalists and the Bhikkhunis will not be reached, “if the Bhikkhunis’ option is too much” as if the Bhikkhunis and other women are striving to achieve something they never deserve. (CITE) In reality, the Buddha invited women to join his
In the documentary, it shows how they worship Buddhism by offering food. When offering food, they both say some chat as they did in meditation. In Buddhism, offering food is very important because you are given without the thought of wanting something back and in return, you get good karma; that good karma can be given to others to help their life better. Questions that I have arisen in this regard is why Maechi Wabi still want to go forth as a Maechi when she finds out that to become a nun you need money? In fact, she already knows that her family is poor and she won’t be able to afford it. Another question is that I notice in the Thai society women were viewed as powerless and have more karma which is one of the reasons why they’re born to be a woman, so why the society or government didn’t support the idea of becoming a nun to help women escape from samsara or reduce their
The Buddha was and is an important figure in several different cultures, and his influence has spread over large areas. Across these different cultures, many forms of art portrayed him in different ways. In Japan, one of the Buddha’s titles stood out as the “Amida Buddha.” The statue that this paper will be detailing portrays “Amida, the Buddha of Infinite Light” (“Amida”). The statue is located in the Dayton Art Institute’s Japanese Art Gallery 105 with the acquisition number 1935.1. Created in the thirteenth century during the Kamakura period, this statue stands out in the Dayton Art Institute as a prominent Buddha figure. It is made of wood with lacquer and gilt, and it was built to be approximately the size of a normal person.
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
A path less traveled by is often depicted as a path of self-motivation and loneliness, that is when one finds oneself alone in the vast sea of people. Forcing one to either quit or search for acceptance to get support and opportunities to succeed. Easier said than done, acceptance is the most common struggles one has – to be recognized and share feelings and thoughts of one’s own. These struggles ranging from culture to morals to geographical and societal borders are epitomized by the Japanese picture brides in Otsuka’s The Buddha in the Attic as the brides transform into a new culture to show the situational paradoxes Japanese faced during the time period in which they find intriguing by prejudice against them divided
Buddhism is considered as one of the leading religions throughout the world today. In order for a Buddhist to follow the religion, there are certain set of guidelines that one has to follow to gain a better life, but most people have other factors that they have to face along this path. The story, “The Journey of One Buddhist Nun” by Sid Brown, is an account of a Thai woman, Maechi Wabi, who entered a spiritual life along with life struggles and outside influences. According to Brown, Wabi faced many challenges along the way to liberation and two challenges she faced most are the gender and socioeconomic issues which she overcame during her spiritual journey.
Ashvaghosha’s Buddhacarita: The Life of the Buddha serves as one of the most relevant and profound texts regarding the Buddhist religion and it’s foundations. However, unlike other popular religious texts, this one does not serve as a historical document but rather a vessel for explaining the teachings of the Buddha, serving as a guide for the followers of the Enlightened One. Ashvaghosha’s descriptions of the Buddha, his life, and his actions provide an example of the Buddha’s disciplines and truths, giving his followers a detailed and structured idea of his way of life. The Buddhacarita’s descriptions in particular focus on the teaching of pervasive suffering, it’s causes, and the paths (both right and wrong) to breaking free from it.
The Buddha in the Attic is written to represent the unheard experiences of many different women that married their husband through a picture. They were known during the early 1920s as the pictures brides ranging in different ages, but naive to the world outside of America. Though the picture bride system was basically the same as their fathers selling their sister to the geisha house, these women viewed being bought to be a wife by a Japanese male in America as an opportunity for freedom and hope for a better life (Otsuka, 2011, p.5) For some of these women, the choice to marry the man in the picture wasn’t an option and chose to die while on the boat instead of marry a stranger, while others accepted their fates with grace. The book continues
"Basics of Buddhism." n.d. The Living Edens: Thailand. Public Broadcasting Service. Website. 6 March 2014. .
Armstrong, Karen. Buddha. New York: Lipper/Penguin, 2004. 66-98. Print.
“In Tantric Buddhism, we are dealing with a misogynist, destructive, masculine philosophy and religion which is hostile to life – i.e. the precise opposite of that for which it is trustingly and magnanimously welcomed in the figure of the Dalai Lama.”[1] Within Tibetan Buddhism, there is an inherent contradiction regarding the status of women. Although in many aspects women are seen and treated as inferior to men, several of the ancient and fundamental values of Tibetan Buddhism, and more specifically Tantric Buddhism, emphasize equality of the sexes, universal compassion, and most importantly the significant and essential role of the woman. Tibetan Buddhist nuns have been trying to correct this contradiction for years to remove the inferior and degrading stereotype that defines them and to be seen as equal to men. Beginning with the emergence of Tibetan Buddhism from India until today, the status of women, both physically and symbolically has declined due to the patriarchal system adopted by Tibet. “The mystery of Tantric Buddhism consists in the sacrifice of the feminine principle and the manipulation of erotic love in order to attain universal androcentric power.”[2] In their patriarchal society, the symbol of the woman is used by men now as an instrument; manipulated by men in order to acquire control and power.
Seeing the monks was deeply enlightening to me because it was new to see grown man live in humbleness and peace. They wore an orange robe over their bare upper bodies and a white fabric-pants to cover their lower bare bodies. It was clear to me that these monks were individual men indulged in a simple of life. Fortunately, I was able to make the connection between what we learned in my Introduction to Asia lecture and what was from the temple. In lecture we learned that Thailand was deeply rooted in Buddhism, and often time’s, young lay men would make a temporary journey to leave behind their belongings and possessions to live a life of humility as a monk. Carlos, shared some information about the monks stating they were men from Thailand who decided to take a great leap in leaving behind their families and duties in the Thailand economy to live a simple life that avoided stress and societal troubles similar to how monkhood was referred to in lecture. Eventually I was given the opportunity to speak to one of the monks. He stated that Wat Buddharangsi was a Buddhist community that was home to rotating monks from Thailand travelling all over the world. I asked him the principles that the monks live by, and he roughly gave me an ideas of Buddhist principles of—no stealing, cheating, adultery and rules that would inhibit a life of humility and simplicity. I also learned from the monk that they live their days through the kind hearts of others who donate food. If people did not come to donate food to the monks in a particular day, then they were fine with eating food from the previous day’s left overs. I know understand that Buddhism includes a sense of community and teamwork to support the men who took up the mantle as a
was, and still is. sexual stereotypes present in the culture of Buddhist communities. By contrast to such bigoted practices that hinder spiritual development, Buddhism can be claimed. to be the least discriminatory in attitudes towards women. There is no doubt at all that the Buddha was the first religious teacher who gave women equal and unfettered opportunities in the field of spiritual development and development.
Hess, Linda. Rejecting Sita: Indian Responses to the Ideal Man's Cruel Treatment of His Ideal Wife. Vol. 67. New York: Oxford UP, 1999. Print.
Understanding the Buddhist lifestyle requires learning about the background of the religion and the monks. Buddha set the teachings of Buddhism, also called the Dhamma-Vinaya. The code of conduct, called the Vinaya, teaches people aspiring to gain the monastic life of a monk to gain wisdom and mindfulness. Buddha set these rules for the well-being of the Bhikkus, or the monk. He set these rules to help create a peaceful atmosphere for the Buddhist community and to avoid corruption in the Buddhist community. All monks and/or nuns must not only follow these rules, but also many other rules and principles.
The teachings of the Buddha do not only benefit men but also women. However, when trying to be ordained, women meet more problems than men do. According to the difference in precepts for monks and nuns, nuns are inferior to monks in all circumstances. (Walsh 2016) These differences combined with the low social status of women during the time of the Buddha have formed a popular view about Buddhism that discriminates against women. However although there is evidence that emphasize the difference in treating women and men in Buddhism, it is Buddhism that propose the equality between women and men, thus further raising the status of women in social circumstances. In this paper, I will focus on the traditional view of women