27 28 It became one of the largest and most famous nunneries in Tibet. 24 Shugsep Nunnery, part of the nyingma school, has been re-established in exile in Gambhir Ganj, India. The nuns of Shugsep continue their practices, including Longchen nyingtig and Chöd. 26 Buddhist Ordination of Women edit main article: Ordination of women in Buddhism gautama buddha first ordained women as nuns five years after his enlightenment and five years after first ordaining men into the sangha. The first Buddhist nun was his aunt and foster mother Mahapajapati gotami. Bhikkhunis have to follow the eight rules of respect, which are vows called The eight Garudhammas. According to peter Harvey "The buddha's apparent hesitation on this matter is reminiscent of his hesitation on whether to teach at all something he only does after persuasion from various devas.
Buddhism - facts summary
On the website of the karmapa, the head of the karma kagyu school of Tibetan Buddhism, it is stated that Yeshe Tsogyal—some thirty years before transcending worldly existence—finally emerged from an isolated meditation retreat, (c.796-805 ad as "a fully enlightened Buddha" 21 (samyak-saṃbuddha) citation needed. There are predictions from sakyamuni buddha to be found in the thirteenth chapter of the mahayana lotus Sutra, 22 referring to future attainments of Mahapajapati and Yasodharā. In the 20th Century tenzin Palmo, a tibetan Buddhist nun in the Drukpa lineage of the kagyu school, stated "I have made a vow to attain Enlightenment in the female form—no matter how many lifetimes it takes". 23 Female tulku lineages edit In the fifteenth century ce, princess Chokyi-dronme (Wylie: Chos-kyi sgron-me ) was recognized as the embodiment of the meditation deity and female buddha in the vajrayana tradition, vajravarahi. Chokyi-dronme became known as Samding Dorje Phagmo (Wylie: bSam-lding rDo-rje phag-mo ) and began a line of female tulkus, reincarnate lamas. At present, the twelfth of this line lives in Tibet. Another female tulku lineage, that of Shugseb Jetsun Rinpoche (Wylie: Shug-gseb rJe-btsun Rin-po-che ) (c. 24 began in the late nineteenth century. 25 While she received teachings of all the tibetan schools, Shugseb Jetsun Rinpoche was particularly known for holding a lineage of Chöd, the meditation practice of offering one's own body for the benefit assignment of others. 26 At the start of the twentieth century, shugsheb Jetsun Rinpoche—also called Ani lochen Chönyi zangmo—founded the Shuksep or Shugsep (Wylie: shug gseb ) nunnery located thirty miles from Lhasa on the slopes of mount Gangri Thökar.
18 However, the jataka tales (stories of the buddha's past lives as a bodhisattva within the Theravada cannon) mention that the buddha spent one of his past lives as a princess. This is directly contradictory to the assertion that a bodhisattva cannot be born a female. 19 The appearance of female buddhas can be found in the tantric iconography of the vajrayana practice path of Buddhism. Sometimes they are the consorts of the main yidam of a meditation mandala but Buddhas such as Vajrayogini, tara and Simhamukha appear as the central figures of tantric sadhana in their about own right. 17 Vajrayana buddhism also recognizes many female yogini practitioners as achieving the full enlightenment of a buddha, miranda Shaw as an example cites sources referring to "Among the students of the adept Naropa, reportedly two hundred men and one thousand women attained complete enlightenment". 17 Yeshe Tsogyal, one of the five tantric consorts 20 of Padmasambhava is an example of a woman ( Yogini ) recognized as a female buddha in the vajrayana tradition. According to karmapa lineage however Tsogyel has attained Buddhahood in that very life.
17 Some Theravada suttas state that it is impossible for a woman to golf be a bodhisattva, which is someone on their way to buddhahood. A bodhisattva can be a human, animal, serpent, or a god, but never a woman. 18 These suttas do not deny women to become awakened, father's but they are unable to lead a buddhist community. If the aspiration to buddhahood has been made and a buddha of the time confirms it, it is impossible to be reborn as a woman. An appropriate aim is for women to aspire to be reborn as male. They can become a male by moral actions and sincere aspiration to maleness. Being born a female is a result of bad karma.
14 According to nichiren " "Only in the lotus Sutra do we read that a woman who embraces this sutra not only excels all other women but surpasses all men". 15 Women and Buddhahood edit Although early buddhist texts such as the cullavagga section of the vinaya pitaka of the pali canon contain statements from gautama buddha, the founder of Buddhism, speaking to the fact that a woman can attain enlightenment, 16 it is also. In Theravada buddhism, the modern school based on the buddhist philosophy of the earliest dated texts, buddhahood is a rare event. The focus of practice is primarily on attaining Arhatship and the pali canon has examples of both male and female Arhats who attained nirvana. Yasodharā, the former wife of Buddha Shakyamuni, mother of his son Rahula, is said to have become an arhat after having joined the Bhikkhuni order of Buddhist nuns. In Mahayana schools, buddhahood is the universal goal for Mahayana practitioners. The mahayana sutras maintains that a woman can become enlightened, only not in female form. For example, the bodhisattvabhūmi, dated to the 4th Century, states that a woman about to attain enlightenment will be reborn in the male form. According to miranda Shaw, "this belief had negative implications for women insofar as it communicated the insufficiency of the female body as a locus of enlightenment".
A brief summary of Buddhism - religiousTolerance
8 Women's Spiritual Attainment edit The various schools and traditions within Buddhism hold different views as to the possibilities of women's spiritual attainments. 9 One significant strand emphasizes that in terms of spiritual attainment, women and men have equal spiritual capabilities and that women not only can, but also in many cases have, attained spiritual liberation. Such a perspective is found in a number of sources of different periods, including early buddhist literature in the Theravāda tradition, mahāyāna sūtras, and tantric writings. There are stories of women and even children who attained enlightenment during the time of the buddha. Furthermore, buddhist doctrines do not differentiate between men and women since everyone, regardless of gender, status, or age, is subject to old age, illness, and mortality, thus the suffering and impermanence that mark conditioned existence apply to all. 10 Feminist scholars have also noted than even when a woman's potential for spiritual attainment is acknowledged, records of such achievements may not be kept—or may be obscured by gender-neutral language or mis-translation of original sources by western scholars.
Limitations on Women's Attainments in Buddhism edit According to bernard faure, "like most clerical discourses, buddhism is indeed relentlessly misogynist, but as far as misogynist discourses go, it is one of the most flexible and open to multiplicity and contradiction." 11 In the buddhist tradition. For example, any gods are living in higher realms than a human being and therefore have a certain level of spiritual attainment. Cakravartins and Buddhas are also more spiritually advanced than an ordinary human being. However, as the taiwanese nun Heng-Ching Shih states, women in Buddhism are said to have five obstacles, namely being incapable of becoming a brahma king, sakra, king Mara, cakravartin or Buddha. 9 This is based on the statement of gautama buddha in the bahudhātuka-sutta of the majjhima nikaya in the pali canon that it is impossible essay that a woman should be "the perfectly rightfully Enlightened One "the Universal Monarch "the king of Gods "the king. 12 However, it is important to note that the corresponding text within the madhyama Agama does not include these lines at all, leading some scholars to speculate whether the lines were a later revision. 13 Earlier limitations on attainment of Buddhahood by women were abolished in the lotus Sutra which opened the direct path to enlightenment for women equally to men.
Ueki examined the terms 'male' and 'female' as not solely on the physical characteristics of each sex biologically but focusing on their functional roles in the respective society, namely 'male principle' and 'female principle and concluded that no difference is preached in the Shakyamuni's teachings. The establishment of the male principle in equal measure with the female principle is the natural order of things. They should never exist in a mutually exclusive relationship. They should not be an emphasis on one at the expense of the other, for both are indispensable. Will the establishment of the true self be a fact of reality for both men and women.
3, contents, women in Early buddhism edit, the founder of Buddhism, gautama buddha, permitted women to join his monastic community and fully participate in it, although there were certain provisos or garudhammas. As Susan Murcott comments, "The nun's sangha was a radical experiment for its time." 4 According to diana paul, the traditional view of women in Early buddhism is that they are inferior. 5 Rita Gross agrees that "a misogynist strain is found in early Indian Buddhism. But the presence of some clearly misogynist doctrines does not mean that the whole of ancient Indian Buddhism was misogynist." 6 Although, there are statements in Buddhist scripture that appear to be misogynist, such as the presentation of women as obstructers of men's spiritual progress. However, in societies where men have always retained access to authority and wider choices, a negative judgement on women's fate might be seen as simply reflecting the empirical political reality. Furthermore, the religious literature is more likely to address men, and hence we find the buddhist emphasis on renunciation of sensual desires expressed in terms of the male attachment to women more frequently than we find the reverse. 7 The mix of positive attitudes to femininity with blatantly negative sentiment has led many writers to characterise early buddhism's attitude to women as deeply ambivalent.
Buddhism - very Short Introductions
Two articles have seriously broached the subject of women in Indian tantric Buddhism, while somewhat more attention has remote been paid to tibetan nuns and lay yoginis. 1, however, khandro rinpoche, a female lama in, tibetan Buddhism, downplays the significance of growing attention to the topic: When there is a talk about women and Buddhism, i listing have noticed that people often regard the topic as something new and different. They believe that women in Buddhism has become an important topic because we live in modern times and so many women are practicing the Dharma now. However, this is not the case. The female sangha has been here for centuries. We are not bringing something new into a 2,500-year-old tradition. The roots are there, and we are simply re-energizing them. 2, as a present evaluation of women (and equality) in Buddhism, masatoshi ueki gave a diachronic textual interpretation. Buddhist texts from, early buddhism to the, lotus Sutra.
Zen Buddhism survived the persecution though it was never the same again in China. Zen spread to korea in the 7th century ce and to japan in the 12th century. It was popularised in the west by the japanese scholar daisetz teitaro suzuki ( although hnd it was found in the west before that. Women in Buddhism is a topic that can be approached from varied perspectives including those of theology, history, anthropology and feminism. Topical interests include the theological status of women, the treatment of women in Buddhist societies at home and in public, the history of women in Buddhism, and a comparison of the experiences of women across different forms of Buddhism. As in other religions, the experiences of, buddhist women have varied considerably. Scholars such as, bernard faure and Miranda Shaw are in agreement that. Buddhist studies is in its infancy in terms of addressing gender issues. Shaw gave an overview of the situation in 1994: In the case of Indo-tibetan Buddhism some progress has been made in the areas of women in early buddhism, monasticism and Mahayana buddhism.
is to discover that truth for themselves. Zen sends us looking inside us for enlightenment. There's no need to search outside ourselves for the answers; we can find the answers in the same place that we found the questions. Human beings can't learn this truth by philosophising or rational thought, nor by studying scriptures, taking part in worship rites and rituals or many of the other things that people think religious people. The first step is to control our minds through meditation and other techniques that involve mind and body; to give up logical thinking and avoid getting trapped in a spider's web of words. History, zen Buddhism was brought to China by the Indian monk bodhidharma in the 6th century. It was called Ch'an in China. Zen's golden age began with the sixth Patriarch, hui-neng (638-713 and ended with the persecution of Buddhism in China in the middle of the 9th century. Most of those we think of today as the great Zen masters came from this period.
'Ch'an' is the Chinese pronunciation of the sanskrit word. Dhyana, which means (more or less) meditation. Zen - the essence and the difficulty. Christmas Humphreys, one of the leading pioneers in the history of Buddhism in Britain, wrote essay that "Zen is a subject extremely easy to misunderstand." he was right. Zen is something a person does. It's not a concept that can be described in words. Despite that, words on this site will help you get some idea of what Zen is about.
Basics of Buddhism - pbs
Zen Buddhism, zen in its own words, ryoanji zen rock garden, kyoto. Zen Buddhism, zen Buddhism is a mixture of Indian Mahayana buddhism and taoism. It began in China, spread to korea and Japan, and became very popular in the west from the mid 20th century. The essence of Zen is attempting to understand the meaning of life directly, without being misled by logical thought or language. Zen techniques are compatible with other faiths and are often used, for example, by Christians seeking a mystical understanding of their faith. Zen often seems paradoxical guaranteed - it requires an intense discipline which, when practised properly, results in total spontaneity and ultimate freedom. This natural spontaneity should not be confused with impulsiveness. Zen - the word 'zen' is the way the Chinese word. Ch'an is pronounced in Japan.