Unveiling the Dharma Door: Women’s Struggle to Access the Path of Monasticism in Buddhism

October 17, 2023

She noted that some people saw her as a "sex symbol" rather than a serious practitioner of Buddhism and that this perception made it difficult for her to gain acceptance and respect within the Buddhist community

Buddhism is often perceived as a religion that promotes gender equality, yet the reality of women’s access to monasticism in Buddhism is far more complicated. The path to becoming a Buddhist monk or nun has historically been more accessible to men, and women have faced various challenges and obstacles in pursuing this path. This paper seeks to explore the struggles of women in accessing the path of monasticism in Buddhism and the ways in which they have challenged patriarchal attitudes within Buddhist communities.

Outline

This paper draws on a range of scholarly sources and first-hand accounts to examine the experiences of women who have sought to become Buddhist monastics. It will explore the historical and cultural factors that have contributed to the marginalisation of women in Buddhist monasticism, including the ways in which patriarchal attitudes and gender stereotypes have influenced the role of women in religious communities. At the same time, the paper will highlight the ways in which women have challenged these obstacles and developed innovative strategies for gaining access to monasticism. The title of this paper, “Unveiling the Dharma Door,” reflects the idea that the struggle of women to access monasticism in Buddhism is not only a matter of practical barriers but also of opening up new pathways for women to access the teachings of the Buddha. This paper seeks to contribute to ongoing conversations about gender equality and social justice within Buddhist communities.

Breaking the Chains of Negative Metaphors: Women’s Struggle for Acceptance in Buddhist Monasticism

Buddhist monasticism has historically been a male-dominated sphere, with women facing numerous obstacles in their pursuit of this path.

One of the challenges women have faced is the negative metaphors used in Buddhist households to discourage them from becoming nuns.

These metaphors are often related to the traditional roles of women in society, such as the expectation that they should be carers and maintain family harmony. Here we will explore the impact of these negative metaphors on women’s access to monasticism in Buddhism and how they have been challenged by women seeking to break free from gender stereotypes and embrace their spiritual calling.

Negative metaphors used in Buddhist households for women becoming nuns include terms like “cut flower” and “broken branch,” which suggest that women who become nuns are cutting themselves off from their families and severing their connections to society. These metaphors imply that women who become nuns are somehow incomplete or deficient and that they are abandoning their duties and responsibilities as daughters, wives, and mothers.[1]

In her book “Innovative Buddhist Women: Swimming Against the Stream,” Karma Lekshe Tsomo discusses the negative attitudes and stereotypes that women who become nuns face, including the use of negative metaphors. She notes that these metaphors reinforce the idea that women who become nuns are somehow damaged or flawed and that they are making a mistake by pursuing a monastic path. She argues that these attitudes are rooted in patriarchal assumptions about gender roles and expectations and that they limit women’s ability to fully participate in Buddhist practice and contribute to Buddhist communities.[2]

The Perils of Beauty for Buddhist Women Monks on the Path to Enlightenment

Buddhist women monks face unique challenges on their path to enlightenment, including societal expectations related to their physical appearance.

Photo by Nathan Cima on Unsplash

Here we will explore how beauty has become a barrier for women seeking to achieve spiritual liberation through monasticism in Buddhism.

One example of the challenges that Buddhist women monks face related to beauty is the case of Dhammananda Bhikkhuni, the first fully ordained female monk in Thailand. In an interview with The Guardian, she discussed the criticism she received from some members of the Buddhist community who believed that her beauty was a distraction from her spiritual practice. She noted that some people saw her as a “sex symbol” rather than a serious practitioner of Buddhism and that this perception made it difficult for her to gain acceptance and respect within the Buddhist community.[3]

Another example is Khandro Rinpoche, a female Tibetan Buddhist teacher who has faced criticism and scrutiny due to her physical appearance. In a 2017 interview with Lion’s Roar, Rinpoche discussed the challenges she has faced in being taken seriously as a spiritual leader, including criticism from those who view her as too attractive or too fashion-conscious. She noted that these criticisms reflect broader cultural biases against women and reinforce the idea that physical beauty is a hindrance to spiritual development[4]

These examples illustrate how beauty and physical appearance can be seen as barriers to achieving spiritual development for Buddhist women monks and how these perceptions can reflect broader cultural biases against women. By acknowledging and addressing these biases, it may be possible to create a more inclusive and equitable environment for women in Buddhist communities and to ensure that they are able to pursue spiritual development without being hindered by arbitrary standards of beauty and physical appearance.

Conclusion

In contemporary times, women have continued to struggle to gain equal access to the path of monasticism in Buddhism. In some countries, women are still prohibited from ordaining as full-fledged nuns and are relegated to inferior positions as novices or lay practitioners. For example, in Thailand, women are not recognised as Bhikkhunis, or fully ordained nuns, and are instead only permitted to become Samaneris, or female novices[5].

Similarly, in Sri Lanka, there are only a few female monastic centres, and women are not permitted to ordain as fully ordained nuns under the traditional Theravada ordination lineage.[6] Despite these challenges, many women have continued to push for equal access to monasticism in Buddhism.

One example is the founding of the International Association of Buddhist Women in 1987, which aims to support the development of women’s monasticism and provide opportunities for women to study and practise Buddhism[7].

Another example is the establishment of the Dhammadharini Monastery in California, which is one of the few monasteries in the United States that is exclusively for women and follows the Theravada ordination lineage.[8]

In conclusion, the struggle for women’s equal access to monasticism in Buddhism continues in contemporary times. However, many women have persisted in pushing for change and creating opportunities for themselves and future generations of women. These efforts are essential in ensuring that Buddhism remains a relevant and inclusive spiritual practice for all individuals, regardless of gender.

References

[1] Tsomo, K. L. (2001). Nuns’ education and training in Tibetan Buddhism. Journal of Buddhist Ethics, 8, 47-70.

[2] Branigan, T. (2015, August 11). Thailand’s female monks break through gender barriers. The Guardian. https://www.theguardian.com/world/2015/aug/11/thailands-female-monks-break-through-gender-barriers

[3] Lion’s Roar. (2017, March 27). Khandro Rinpoche on how to be a modern-day yogini. Lion’s Roar. https://www.lionsroar.com/khandro-rinpoche-on-how-to-be-a-modern-day-yogini/

[4] Jongjit, P. (2018). The challenge of women’s ordination in Thailand: A case study of Songdhammakalyani Monastery. Journal of Global Buddhism, 19, 29-40.

[5] Chuang, J. (2019). Women in Buddhist modernism. In K. L. K. Chan (Ed.), Routledge Handbook of Contemporary Buddhism (pp. 433-444).

[6]Tsomo, 2013

[7] Chuang (2019)

Drishti Kalra is an Assistant professor at DCAC College in the Department of History, at Delhi University. She is also a PhD Research scholar at the Department of History at Delhi University. She has also been employed as a Research Assistant on two projects at the Max Planck Institute in Germany and JNU. Currently. She has lately held positions with institutions such as The Telegraph, Médecins Sans Frontières, Intern, and Hindu Business Line.

Drishti Kalra