Buddhism is one of the religions that rejects gender discrimination and promotes the idea that the final destination of the Buddhists: enlightenment and Nibbana are accessible to all. The teachings of the Buddha do not differentiate between genders and apply to all beings equally. Buddhism emphasizes inner qualities such as wisdom, compassion, and mindfulness to attain nibbana and enlightenment and not outer qualities such as gender. These qualities can be cultivated by anyone who seeking spiritual progress.
In Buddhist history, many prominent female disciples roles in preserving and propagating the Buddha's teaching. Among them, were Mahaprajapati Gotami who is the Buddha's stepmother and the first Buddhist nun, Bhikkhuni Sangha (the community of Buddhist nuns), and the famous nun, Khema who achieved spiritual excellence and made significant contributions to the Buddhist community.
In Buddhism, monastic communities are places that promote gender equality. Both male (bhikkhu) and female (bhikkhuni) monastics follow similar rules and engage in the same spiritual practices. The vinaya, the monastic code, treats both genders equally in terms of their roles and responsibilities. Buddhist teachings accept an individual's biological and mental differences related to gender. For instance, in the Patimokka, some rules only apply to either bhikkhu or bhikkhuni based on the physical differences of each gender.
In the bhikkhuni patimokka, the 22nd pacittiya concerns bathing clothes, the 47th pacittiya pertains to menstrual clothing, and the 96th pacittiya relates to entering a village without a vest-sankaccika. These rules are specific to females, while the 1st sanghadisesa of bhikkhus is applicable only to males.
In summary, Buddhism is notable for its commitment to gender equality because all teachings of the Buddha are accessible to all individuals, regardless of gender. Although there may be some different rules in practice, the principles of Buddhism reject gender discrimination, making it a space for those seeking spiritual growth and equality.
Gender Equality in Buddhism
In discussing the question of gender equality in Buddhism, we have to first look at the women’s societal status and environment during the Buddha’s time about 2,500 years ago. In the male dominant society then where the economy was still very much agricultural base with trade just an emerging activity that also entailed traverse of long distance in exchanging goods in surplus in one place and in needs in another, women were very much dependent on male in their life cycle. Women depended on father for care and protection before their marriage, depended on husband after marriage and rely on son if her husband passed away. In the religious pursuits especially in Brahmanism, women were generally deprived of the opportunity to participate in learning and the ceremonial proceedings. Women were in fact seen as temptress in the spiritual cultivation. They were prohibited from reading the sacred Vedic text and perform sacrifice without men. Only in the Sramana movement that challenged the orthodox Brahmanism, there emerged some women Sramana practitioners such as Sundari ( mentioned in Sundari Sutta, Udana, Khuddaka and Cincamanavika ( mentioned in story of Dhammapada,verse 176), but the number were exceptionally low. The female Sramana were mainly individual wanderer (paribbajika) rather than members of organized Order under a leading sramana sect.
Buddha set up Bhikkhuni Order that allows women to practice the dhamma in attaining the Nibbana as the men. In answering question from Ananda, the Buddha says there is no difference in spiritual attainment between men and women. This is an affirmative answer as to the spiritual potential of the women.
Some may quote Buddha’s reply to Ananda on how a monk should compose himself in the presence of women. The Buddha says the monk should not see the women and if that is not possible, should not talk, and even if that too is not possible, should be wide awake. This is advice to monk how they should behave in presence of women and resist temptation. The teachings in fact can be applied to a nun against temptation from the opposite sex.
From kamma perspective, gender of posterity will not impact one’s vipaka. One is responsible for one’s own deeds and its consequence. The wellbeing of a father or grandfather does not depend on the action of their children.
The establishment of nun order is revolutionary in the context of the Buddha’s time. In fact, the Buddha says the holy life instituted by him will be incomplete without the establishment of nun order. As to the eight special rules that made nun subordinated to the monk order, this is contentious and a questionable historicity. Some scholars opined that this may be a rule formulated after the Buddha’s passing by the elders.
Gender Equality in Buddhism
In discussing the question of gender equality in Buddhism, we have to first look at the women’s societal status and environment during the Buddha’s time about 2,500 years ago. In the male dominant society then where the economy was still very much agricultural base with trade just an emerging activity that also entailed traverse of long distance in exchanging goods in surplus in one place and in needs in another, women were very much dependent on male in their life cycle. Women depended on father for care and protection before their marriage, depended on husband after marriage and rely on son if her husband passed away. In the religious pursuits especially in Brahmanism, women were generally deprived of the opportunity to participate in learning and the ceremonial proceedings. Women were in fact seen as temptress in the spiritual cultivation. They were prohibited from reading the sacred Vedic text and perform sacrifice without men. Only in the Sramana movement that challenged the orthodox Brahmanism, there emerged some women Sramana practitioners such as Sundari ( mentioned in Sundari Sutta, Udana, Khuddaka and Cincamanavika ( mentioned in story of Dhammapada,verse 176), but the number were exceptionally low. The female Sramana were mainly individual wanderer (paribbajika) rather than members of organized Order under a leading sramana sect.
Buddha set up Bhikkhuni Order that allows women to practice the dhamma in attaining the Nibbana as the men. In answering question from Ananda, the Buddha says there is no difference in spiritual attainment between men and women. This is an affirmative answer as to the spiritual potential of the women.
Some may quote Buddha’s reply to Ananda on how a monk should compose himself in the presence of women. The Buddha says the monk should not see the women and if that is not possible, should not talk, and even if that too is not possible, should be wide awake. This is advice to monk how they should behave in presence of women and resist temptation. The teachings in fact can be applied to a nun against temptation from the opposite sex.
From kamma perspective, gender of posterity will not impact one’s vipaka. One is responsible for one’s own deeds and its consequence. The wellbeing of a father or grandfather does not depend on the action of their children.
The establishment of nun order is revolutionary in the context of the Buddha’s time. In fact, the Buddha says the holy life instituted by him will be incomplete without the establishment of nun order. As to the eight special rules that made nun subordinated to the monk order, this is contentious and a questionable historicity. Some scholars opined that this may be a rule formulated after the Buddha’s passing by the elders.
Gender Equality in Buddhism
In discussing the question of gender equality in Buddhism, we have to first look at the women’s societal status and environment during the Buddha’s time about 2,500 years ago. In the male dominant society then where the economy was still very much agricultural base with trade just an emerging activity that also entailed traverse of long distance in exchanging goods in surplus in one place and in needs in another, women were very much dependent on male in their life cycle. Women depended on father for care and protection before their marriage, depended on husband after marriage and rely on son if her husband passed away. In the religious pursuits especially in Brahmanism, women were generally deprived of the opportunity to participate in learning and the ceremonial proceedings. Women were in fact seen as temptress in the spiritual cultivation. They were prohibited from reading the sacred Vedic text and perform sacrifice without men. Only in the Sramana movement that challenged the orthodox Brahmanism, there emerged some women Sramana practitioners such as Sundari ( mentioned in Sundari Sutta, Udana, Khuddaka and Cincamanavika ( mentioned in story of Dhammapada,verse 176), but the number were exceptionally low. The female Sramana were mainly individual wanderer (paribbajika) rather than members of organized Order under a leading sramana sect.
Buddha set up Bhikkhuni Order that allows women to practice the dhamma in attaining the Nibbana as the men. In answering question from Ananda, the Buddha says there is no difference in spiritual attainment between men and women. This is an affirmative answer as to the spiritual potential of the women.
Some may quote Buddha’s reply to Ananda on how a monk should compose himself in the presence of women. The Buddha says the monk should not see the women and if that is not possible, should not talk, and even if that too is not possible, should be wide awake. This is advice to monk how they should behave in presence of women and resist temptation. The teachings in fact can be applied to a nun against temptation from the opposite sex.
From kamma perspective, gender of posterity will not impact one’s vipaka. One is responsible for one’s own deeds and its consequence. The wellbeing of a father or grandfather does not depend on the action of their children.
The establishment of nun order is revolutionary in the context of the Buddha’s time. In fact, the Buddha says the holy life instituted by him will be incomplete without the establishment of nun order. As to the eight special rules that made nun subordinated to the monk order, this is contentious and a questionable historicity. Some scholars opined that this may be a rule formulated after the Buddha’s passing by the elders.
Gender Equality in Buddhism
In discussing the question of gender equality in Buddhism, we have to first look at the women’s societal status and environment during the Buddha’s time about 2,500 years ago. In the male dominant society then where the economy was still very much agricultural base with trade just an emerging activity that also entailed traverse of long distance in exchanging goods in surplus in one place and in needs in another, women were very much dependent on male in their life cycle. Women depended on father for care and protection before their marriage, depended on husband after marriage and rely on son if her husband passed away. In the religious pursuits especially in Brahmanism, women were generally deprived of the opportunity to participate in learning and the ceremonial proceedings. Women were in fact seen as temptress in the spiritual cultivation. They were prohibited from reading the sacred Vedic text and perform sacrifice without men. Only in the Sramana movement that challenged the orthodox Brahmanism, there emerged some women Sramana practitioners such as Sundari ( mentioned in Sundari Sutta, Udana, Khuddaka and Cincamanavika ( mentioned in story of Dhammapada,verse 176), but the number were exceptionally low. The female Sramana were mainly individual wanderer (paribbajika) rather than members of organized Order under a leading sramana sect.
Buddha set up Bhikkhuni Order that allows women to practice the dhamma in attaining the Nibbana as the men. In answering question from Ananda, the Buddha says there is no difference in spiritual attainment between men and women. This is an affirmative answer as to the spiritual potential of the women.
Some may quote Buddha’s reply to Ananda on how a monk should compose himself in the presence of women. The Buddha says the monk should not see the women and if that is not possible, should not talk, and even if that too is not possible, should be wide awake. This is advice to monk how they should behave in presence of women and resist temptation. The teachings in fact can be applied to a nun against temptation from the opposite sex.
From kamma perspective, gender of posterity will not impact one’s vipaka. One is responsible for one’s own deeds and its consequence. The wellbeing of a father or grandfather does not depend on the action of their children.
The establishment of nun order is revolutionary in the context of the Buddha’s time. In fact, the Buddha says the holy life instituted by him will be incomplete without the establishment of nun order. As to the eight special rules that made nun subordinated to the monk order, this is contentious and a questionable historicity. Some scholars opined that this may be a rule formulated after the Buddha’s passing by the elders.