In the Universal Life Church Buddhism course, there is a story discussed of when Ananda talked with the Buddha. Ananda, conversing with Buddha on Mahapajapati's behalf, asked the reason why he showed hesitation in allowing women into the sangha. Ananda asked, "Is it because women do not have the same ability as men to achieve enlightenment?"

Buddha said this was not the case. "Women have the same potential as men to become enlightened"

Having said that, in many Asian countries, it is believed that only men can attain enlightenment. In the more restricted areas, Buddhist women can only practice Buddhism devoutly and hope that they're reborn as men thier next lifetime.

Words of Advice Given To Laywomen

Written in the Anguttara Nikaya, Buddhist scripture, the following advice is bestowed upon laywomen:

• Be capable at your work.

• Work with diligence and skill.

• Handle domestic help adeptly (when relevant) and treat them reasonably.

• Be efficient in the execution of your household duties.

• Be hospitable to your husband's parents and friends.

• Show faithfulness to one's husband and be frugal with the family's money.

• Accomplish faith (knowing the possibility of enlightenment, and with the awareness of the enlightenment of the Buddha).

• Practice the 5 precepts and become morally disciplined.

• Give with a happy heart and be joyful being charitable.

• Cultivate wisdom (be aware of of the impermanence of everything.)

The Bhikkuni Sangha

A bhikkuni is an ordained Buddhist nun.

Mahapajapati started the 1st bhikkuni order together with a contingent of five hundred royal women.

Two hundred years later, when Emperor Ashoka sent his son to Sri Lanka as a Buddhist Missionary, he learned of a princess who wished to become part of the sangha. But in order for it to be established, both bhikkus and bhikkunis were needed. In addition to that, a minimum of five bhikkunis, who would make up the basis for the order, were necessary. The Emperor Ashoka's daughter, a dedicated Buddhist nun, was sent to Sri Lanka (at her own insistence), to start the sangha there. Hundreds of women in Sri Lanka, enthusiastic about joining Ashoka's daughter Sanghamitta, met up with her right away upon her arrival. This had been a major win for Buddhist Women, marking the establishment of the first Bhikkuni Sangha away from India.

The Bhikkuni order was thriving until the attack on their country during the year 1017. War has been the greatest downfall of many other Bhikkuni orders all throughout the planet. In places such as Tibet, Thailand, as well as other southeast Asian countries, the Bhikkuni lineage has been broken for more than a thousand yrs.. In an attempt to re-establish the Bhikkuni ordination, Buddhist leaders of all traditions held a summit in Germany at the International Congress on Buddhist Women's Role within the Sangha. The meeting had been entirely triumphant - the Dalai Lama awarded his total support and each of the delegates had been in total agreement to re-establish the bhikkuni ordination. Regardless, the triviality of details is holding up progress. The Dalai Lama once said that if Buddha had been present, he would likely agree, but since he is not, he (the Dalai Lama) cannot act as Buddha.

So where does this leave Buddhist women today? Not surprisingly, most of the world will find bhikkunis treated as lesser than bhikkus. Nobody can say if Buddha intended for women to be treated as 'lesser than' or if the stories were just woven out of whole cloth by those wishing to remain in power, but they're treated as real, regardless. Those people who seek power will find it where they can, so Buddha's real intentions might never be known, regarding the subjugation of women. This has been especially relevant in patriarchal countries such as Thailand, in which there is no bhikkuni ordination, and where women who had been ordained previously in Sri Lanka aren't acknowledged as bhikkunis by the Thai sangha.

The Universal Life Church Seminary offers a wonderful introductory course on Buddhist studies to introduce you to the fascinating concepts in Buddhism.