A Critical Study of Women in Theravada Buddhism

Abstract

Classified in the category of qualitative research, this research bears 3 main objectives: 1) to study the historical episode of the women mentioned in the scriptures of Theravada Buddhism, 2) to analyze their roles and contributions to Buddhism and 3) to apply their roles and contributions as good examples to the modern society.

                The research results can be described as follows: As wives they played the role of Mata bhariya, Bhaginibhariya, Sakhibhariya and Dasibhariya, not the role of Vadhakabhariya, Jori bhariya and Ayyabhariya; as Upasikas (female disciples) they had taken refuge in the Triple Gem, and observed Five, Eight and Uposatha Silas; as Samneri (female novices) they had observed Ten Silas; as Sikkhamana they had to prepare themselves to be ready for ordination as Bhikkhuni; and as Bhikkhuni (female monks) they had to practice meditation, both Samatha and Vipassana) to achieve a full enlightenment.

The analysis of the roles and contributions of women in Theravada Buddhism resulted in the knowledge that two ladies who can be taken as idols for women in the present time are VisakhaMahaupasika and Princess MahapajapatiGotami. The first lady was not only an excellent daughter but also a very good daughter-in-law and leader. She was also honored by the Lord Buddha as an Excellent Upasika who contributed most to Buddhism. As for Princess MahapajapatiGotami, she was taken as an idol in both the mundane and supramundane spheres. In the worldly dimension, she was the best step mother who brought up Prince Siddhattha with great love and great care. On the dimension of the Dhamma, she accepted and practiced the Eight Garudhamma Rules so that she would be allowed to get higher ordination as the First Female Monk (Bhikkhuni) in Buddhism and, finally achieved Arahantaship, the highest goal of Buddhism.