By Karma Lekshe Tsomo
Students and practitioners from various Buddhist cultures, philosophical traditions, and educational disciplines examine very important dimensions of the recent cross-cultural Buddhist women's circulation: the prestige and reports of girls in Buddhist societies, feminist interpretation of Buddhist tenets, and the connection of ladies to Buddhist associations. Buddhist ladies throughout Cultures files either women's fight for non secular equality in Asian Buddhist cultures in addition to the method of making Buddhist feminist identification throughout nationwide and ethnic limitations as Buddhism profits awareness within the West. The publication contributes considerably to an realizing of ladies and faith in either Western and non-Western cultures.
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Extra info for Buddhist Women Across Cultures (S U N Y Series in Feminist Philosophy)
93-97. 10. Dharmasena* Thera (trans. Ranjini Obeyesekere), Jewels of the Doctrine: Stories of the Saddharma Ratnavaliya*(Albany: State University of New York Press, 1991), pp. 224-25. In this text, the Buddha describes Sumana*, the youngest daughter, as senior in goodness to her father, because of her superior spiritual attainment. 11. Rhys Davids, Poems, pp. 88-91. 12. , pp. 64-66. 13. , pp. 55-59. 14. See note 3. 15. See Nancy Falk, "The Case of the Vanishing Nuns: The Fruits of Ambivalence in Ancient Indian Buddhism," Unspoken Worlds: Women's Religious Lives in Non-Western Culture, ed.
Goyal tries to argue that the large numbers of educated women identified with early Buddhism were actually the product of Brahmanical society, and contends, fancifully enough, that women of the day received equal training in the Vedas. 64. The eight special rules for bhiksunis*are discussed in Tsomo, Sakyadhita, pp. A. thesis, "A Buddhist View of Women: A Comparative Study of the Rules for Bhiksunis* and Bhiksus* Based on the Chinese Pratimoksa*" (Berkeley: Graduate Theological Union, 1995), pp.
Fundamental ones are greater literacy, greater educational opportunities at all levels, both secular and religious, and better facilities for religious study and practice for both lay and ordained women. Most crucial to the process of improving women's spiritual well-being is an improved image of the femininea bridging of the gap between theoretical possibilities and limited everyday realities. An Order of Nuns Is Born: Mangolia After its introduction in Tibet, Buddhism naturally spread north to Mongolia, in the form of the Gelugpa tradition pioneered by the < previous page page_22 next page > If you like this book, buy it!