2. OUTLINE
• General view about
Buddhism
• Women and
Buddhism
• Experience of women
today in the religion

3. Women and Buddhism
Outline
I. Overview
II. Origins of the Religion
III. Gods and Goddesses
IV. Originating Figure’s Attitude Toward Women
V. Core beliefs of the religion
VI. History of the Religion insofar as the status of Women
changes
VII. Representation of Women in the Religion’ Holy Books

4. • There are about 488 million Buddhists
worldwide, representing 7% of the world’s total
population as of 2010.
• There are many different types of Buddhism,
because the emphasis changes from country to
county due to customs and culture. What does not
vary is the essence of the teaching - the Dhamma or
truth.
• The vast majority of them in Asia.
I. Overview of Buddhists Religion

9. Origin of Buddhist
Religion
When? Where? Who?
Why?
India(6th century B.C.E.)
Siddhartha Gautama
(536-476 B.C.E.)
A member of a warrior caste called the
Shakas from Kapilavastu in Northest India,
at the foothills of the Himalayas.

10.  He studied with
Hindu gurus
 Gautama grew up
protected from all
hardships, married,
and begot a son.

11.  He was afflicted by
questions about
meaning of life
Sickness
Getting Old
Death

12. Video: Origins of the Religion

13. CORE BELIEFS OF BUDDHIST RELIGION
 Buddhism is a religion, a doctrine of
liberation and way to liberation.
 It does not talk about belief or faith
but of knowing and experiencing.
 For Buddhism, nothing in the world is
permanent. Life is suffering, and the
way to end suffering is enlightenment.
THE FOUR NOBLE TRUTH
All life is suffering
 The cause of suffering is desire
 If one removes desire one can remove suffering
 The way to remove desire is to follow the noble eightfold
path of right views

14. Eightfold Factors

15. Division
Eightfold
factor
Sanskrit, Pali Description
Wisdom
(Sanskrit: prajñā,
Pāli: paññā)
1. Right view
samyag dṛṣṭi,
sammā ditthi
Viewing reality as it is,
not just as it appears to
be
2. Right intention
samyag saṃkalpa,
sammā sankappa
Intention of
renunciation, freedom
and harmlessness
Ethical
conduct
(Sanskrit: śīla,
Pāli: sīla)
3. Right speech
samyag vāc,
sammā vāca
Speaking in a truthful
and non-hurtful way
4. Right action
samyag karman,
sammā kammanta
Acting in a non-harmful
way
5. Right livelihood
samyag ājīvana,
sammā ājīva A non-harmful livelihood

16. Concentration
(Sanskrit and Pāli: samādhi)
6. Right effort
samyag
vyāyāma,
sammā vāyāma
Making an effort to
improve
7. Right
mindfulness
samyag smṛti,
sammā sati
Awareness to see
things for what they
are with clear
consciousness;
being aware of the
present reality within
oneself, without any
craving or aversion
8. Right
concentration
samyag samādhi,
sammā samādhi
Correct meditation or
concentration,
explained as the first
four jhānas

17. THE THREE JEWELS OF BUDDHISM
• Seeking refuge in the Buddha (the Enlightened
One)
• Seeking refuge in the Dharma (the Teachings)
• Seeking refuge in the Sangha ( the Community)
This is a simple formula prayer of Buddhism:
To the Buddha for refuge, I go
To the Dharma for refuge, I go
To the Sangha for refuge, I go

18. BUDDHIST SPIRITUALITY
• Buddhism does not have system of beliefs but
its whole practice is spirituality.
• Its spirituality is essentially following the so-
called MIDDLE WAY , adherence to the
EGHTFOLD PARTH.
• Its main practice is meditation with the main
goal of enlightenment/ arriving Nirvana.

19. Effects on Women
• The core teaching of Buddhism are gender-free
and more women-friendly than any of the other
major religions.
• Buddha’s teaching apply to all sentient beings.
• No relevant distinctions can be made between
men and women regarding their ability to become
enlightened and to realize Buddha’s teachings.

20. GODS AND GODDESSES
• In Buddhism, there are originally no Gods and
Goddesses.
• Buddha was not claimed to be God but the
enlightened one. He is the model for one’s
own search for the understanding of Ultimate
Reality.
• The ones who had achieved enlightenment
are consider as a First Jewel of Buddhism.
• People come and seek refuge in them and
consider them as Gods and Goddesses.

21. GODS AND GODDESSES
• ???? Suddhavaso deva are gods who attain
Anagami (none returning to lust worlds) and
Arahant states whose help to Buddhist people.
• The bodhisattva (the Buddha-to-be) vows to
achieve complete perfect enlightenment for the
sake of all beings, before attaining it oneself.
• ??? Brahma Sahampathi god who lives in
Brahma Loka, enlightened into Anagami state in
Kasapa Lord Buddha's time and helped to our
Gautama Buddha.

22. B. GODDESSES
• The bodhisattva of compassion: a male figure in
India but become female - a mother goddess who
are closed to the ordinary people in others
Buddhism countries.
• There are many versions of this Goddess with
different name in different branches of Buddhism
and countries: Kannon of Japan, Queen Srimala of
India, Kuan-yin of China, Quan Am of Vietnam, Tara
of Tibet, Nepal and Mongolia

23.  Green Tara filled with youthful
vigor, is a goddess of activity. She
is the fiercer form of Tara,
but is still a savior-goddess of
compassion.
 White Tara is sometimes called the
Mother of all Buddhas and she
represents the motherly aspect of
compassion. Her white color signifies
purity, wisdom and truth.
 Tara (Sanskrit, "star") is a Buddhist savior-
goddess especially popular in Tibet, Nepal
and Mongolia. She also brings about
longevity, protects earthly travel, and guards
her followers on their spiritual journey to
enlightenment.

24. Quan Am/ Phat Ba, the bodhisattva of compassion
in Vietnam
Devotees look to Quan Am for guidance, fertility and
protection.

25. The goddess Kuan-yin of China

26. INFLUENCE ON THE STATUS OF WOMEN IN THE
RELIGION
• Women is highly honor and respect . The quality
of enlightened figure is shine through the image of
goddess. (Tara refuses to reincarnate as man but
woman .)
• Women are equal to men in spirituality and in the
way to enlightenment. Women can reach Nirvana
by their own and can help others to reach to
enlightenment as well. There is no inferior figure
of women here in the realm of Nirvana.
• The motherhood of women is highly praised
through the role of the goddess of fertility/
nurturing , of compassion and of guidance. . ..

27. ORIGINATING FIGURE’S ATTITUDE TOWARDS WOMEN
There are 5 stages regarding the Buddhist attitude toward the
problem of women and enlightenment:
1. The origin (buddha and his direct disciples) make no distinction
between men and women.
2. 1st century B.C.: women are incapable of being a Buddha.
3. 1st century A.D. : transforming women into men on their bith in
the Buddha paradise.
4. In Mahayana Sutras/ the Perfection of Wisdom in 8,000 lines/
the Lotus Sutra and the Pureland Sutra: developed the idea that
a woman can be enlightened by transformation of herself into
male.
5. The mature philosophy of emptiness and Buddha nature in all
sentient being, represented in the Vimalakitinirdesa,
Srimaladevi, and other sutras, declares a woman can be
enlightened remaining just as she is, a woman.

28. More in favor: (the 1st and the last stages)
• Buddhism is more in favor for women comparing to
Hinduism.
 Buddha offer the way to enlightenment to all. And in the
path to enlightenment each one can attain it oneself.
Women’s salvation is not depend on men. So, there is
no gender issue in the principle.
 Women can choose to be married or to be nun. Woman
suffers no moral degradation on account of her
widowhood.
Female energy that activities this potential into
movement and creativity
ORIGINATING FIGURE’S ATTITUDE TOWARDS WOMEN

29. Limited: (stages 2, 3, 4)
• The statue of women is certainly not equal to men.
 Being born as a woman is a bad Karma
 Buddhism sees women in a less favorable light
than men and provides them with fewer
opportunities.
 Only male monks can teach and lead
Buddhism. Women are not allowed to take full
ordination (as a female monk). Women were
relegated to servants of the temple, cleaning,
cooking, sewing for priests commodity
ORIGINATING FIGURE’S ATTITUDE TOWARDS WOMEN

30.  See as a symbolism of sexuality ( some
Buddhist scriptures said, even though you may
look at a large snake, you must not look at
woman.)
 Women are not allowed to sit beside and touch
monks because they are told that they are
temptations against the monks‘ enlightenment.
(woman as danger to monks)
 Women are also not allowed to enter certain
sacred sites.

31. HISTORY OF THE RELIGION INSOFAR AS THE
STATUS OF WOMEN CHANGES
 Womanhood Status before Buddhism:
- Women were under the framework of the
domestic life:
+ submits to husband’s authority
+ household activities.
- could not stand by their own but as a supportive
role to her husband in all religious activities.
- Women bounds to marriage, depends on her
husband, sons to ensure her salvation.

32. • Must be under the protection of father when
young, of husband when married, and of her
children when old.
women cannot lead her life independently.
• Women is not to be entrusted with responsibility
in making serious or important decisions.
• In Conclusion: women in India before the rise of
Buddhism was treated as subordinate, dependent
members of the family. She had neither chance or
choice to be otherwise.

33.  In early time, women were also subjugated to
traditional values prevalent at the time.
 Free from caste system binding or class distinction
and suppression.(for both men and women)
 The teaching of Buddha is available to everyone.
 Can join the community (Sangha), being equals with
men.
 Can achieve spiritual enlightenment.
 A woman’s spiritual salvation depends entirely on her
self.
 Womanhood Status in Buddhism’s society:

34.  A women can choose to marry or to lead a
hermit’s life and work toward her own spiritual
development side by side with her male
counterpart
 Wife now shared authority in choosing a child’s
career, marriage.
 Women have their due share socially and
spiritually.(preaching dharma, involve in
philosophical discussion…)
 Have a very important role to spread out
the Buddhism as a member of the Sangha.

35. REPRESENTATION OF WOMEN IN THE
RELIGION’S HOLY BOOKS:
• the “three baskets”(Tripitaka):
1. Vinaya pitaka ( rules + regulations)
2. Sutta Pitaka (discourses)
3. Abhidhamma Pitaka (profound philosophy)
• Background of the text:
Oral time: women were not invited to the council
Written text: recorded by monks and serve to
make interests.

36. Two major categories of teaching:
I. Core teaching(spiritual path): is free from
contextual and gender constraints in its nature.
The highest goal of Buddhism is enlightenment,
the path of which is made available to all men
and women. There is no gender bias.
II. In mundane level: the truth of the teaching
depends on the social context and the existing
values: there were bias toward women:

37. From Buddhist text To experience
Women are a stain of
celibacy
Women have low self esteem
Women are the supreme
commodity (it against the
Buddhist basic teaching)
Women bound to family
priority/ sacrify her own
growth.
Women are subjected to 5
woes
It makes women thinking
negative about themselves.
It is true in some places(woe
no.1). Nature and blessing.
A women cannot become
a Buddha.
Lower position of women
than man in the religion.

38. Division of the religion into different strands insofar
as these differ on women

39. Division of the religion into different strands insofar
as these differ on women
BUDDHISM
(6th Cen. B.E.C)
THERAVADA
MAHAYANA
(1ST Cen . CE)
ZEN
PURE
LAND
VAJRAYANA
8th Cen. C.E
Nyingmapa
Sakya Kagyudpa
Gelugpa

40. 7.http://www.accesstoinsight.org/lib/authors/dewaraja/wheel280.
html

41. Inpatriarchalsociety,
womenwerelookeddown
BUDDHA
1stemancipatorofwomen
No consider the birth of a daughter
as a cause for worry and despair
No consider women as being inferior
to men.
Invite the husband to consider the
wife a friend, a companion, a
partner.

42. Women in Buddhism - POWER
Be advised to study and understand their husband's
nature  know their activities, character and
temperament  be useful and co-operative at all times
in their new homes.
be polite, kind and watchful in their
relationship and managing household.
Be considered more discerning and wiser than men and
also considered capable of attaining perfection or
sainthood after treading the noble Eightfold path

43. WOMEN’S
POWER
Women - as
valuable as
persons
Be equally
useful to the
society

44. WOMEN’S
POWER
Women - as
valuable as
persons
Be equally
useful to
the society
Play as a
wife/
mother 
life a success

45. WOMEN’S
POWER
Women - as
valuable as
persons
Be equally
useful to the
society
Play as a wife,
a good mother
in making the
family life a
success
Be capable of
realizing the
truth

46. WOMEN’S
POWER
Women - as
valuable as
persons
Be equally
useful to the
society
Play as a wife, a
good mother in
making the
family life a
success
Be capable of
realizing the
truth
Be free in
study and
religion

47. Be permitted to become bhikkhunis (nuns)
Become gurus or adepts
Laywomen - Be allowed to travel freely to
hear the Buddha preach
Wife – Share authority in choosing child’s
career
Married women – inherit and manage their
property
Widow – Not expected to commit sati or
become recluses  can enter Shangha / find
religious companionship / stay in the world /
remarry / manage her own affairs
Women can
attain
Arahantship

48. Limitation
WOMEN –
definite inferiority to men
To look after the
home and the
husband.
Suffer entail by
childbirth,
menstruation,
menopause

49. Women are not
allowed to take
full ordination.
Women who are
abused by their
husbands and
partners are
experiencing the
results of a previous
life's karma.
Being born as a
woman is a bad
Karma
Not allowed
to sit beside
and touch
the monks.
Women are seen
less favorable
light than men
and provide
them with fewer
opportunities.
Only male
monks can
teach and
lead
Buddhism.

51. Goddess of mercy

56. Ritual
In Buddha’s time, nuns
managed their own
monastery independently
and these flourished.
Women participate in most of
these rituals, especially those
celebrated at home or
performed in the vernacular
at local chapels.

57. M. Women saints, women’s festival, rituals and the effect
of these on women’s empowerment
Avalokitesvara’s (Kuan Yin) Birthday
This is a festival which celebrates the Bodhisattva ideal represented by Avalokitesvara. Who
represents the perfection of compassion in the Mahayana traditions of Tibet and China. It occurs on
the full moon day in March.
http://www.buddhanet.net/festival.htm
Buddhist New Year
In Theravadin countries, Thailand, Burma, Sri Lanka, Cambodia and Lao, the new year is
celebrated for three days from the first full moon day in April. In Mahayana countries the
new year starts on the first full moon day in January. However, the Buddhist New Year
depends on the country of origin or ethnic background of the people. As for example,
Chinese, Koreans and Vietnamese celebrate late January or early February according to the
lunar calendar, whilst the Tibetans usually celebrate about one month later.
The Ploughing Festival
In May, when the moon is half-full, two white oxen pull a gold painted plough, followed
by four girls dressed in white who scatter rice seeds from gold and silver baskets. This is
to celebrate the Buddha's first moment of enlightenment, which is said to have
happened when the Buddha was seven years old, when he had gone with his father to
watched the ploughing. (Known in Thailand as Raek Na)

58. Other Feastival and Special Days:
Vesak or Visakah Puja ("Buddha Day")
Magha Puja Day (Fourfold Assembly or "Sangha Day")
Asalha Puja Day ("Dhamma Day")
Uposatha (Observance Day)
Pavarana Day
Kathina Ceremony (Robe offering ceremony)
Anapanasati Day
Abhidhamma Day
Songkra (This Thai Buddhist festival)
Loy Krathong (Festival of Floating Bowls)
The Elephant Festival
The Festival of the Tooth
Ulambana (Ancestor Day)

59. Blue: Compassion
Yellow: The Middle Path
Red : Blessings
White: Purity
Orange: Wisdom

60. Dharma Celebrations

62. Ritual
 In Buddha’s time, nuns
managed their own
monastery independently
and these flourished.
 Women both Lay and Nuns
participate in most of the
rituals:
 performed in the vernacular
at local chapels: celebrate a
full liturgical year of
ceremonies and
observances.( New Year and
Buddha’s birthday)
 those celebrated at home:
domestic shrines.

63. Funerary
• This procession bears
a body across a rice
field to celebrate its
passage through the
afterlife in Sri Lanka.

64. Burmese
• Melford Spiro: (the
anthropologist)
stress on improving karma
through meritorious deeds.
delineation of many rituals
(women’s most participation)
• Typically, instead of renouncing
desire, Buddhists rather aspire to
a future worldly existence in
which their desires may find
satisfaction.

65. VIEW OF SEX
• Monks often found laywomen unconverted to
monastic modesty, they are the greatest
temptation or obstacle, still inclined to be
attractive if not seductive.
• The problem of pre-marital arises because some are just
too young and immature to see the differences between
sexual attraction and true compatibility.
• Renunciation is not compulsory in Buddhism. But it is
necessary if one wishes to gain spiritual development and
perfection at the highest level.

66. Marriage
• married women were under the control of men and fit a
social status.
• It is a personal and individual concern, it is rather a
social convention designed to promote well being and
happiness
• Fidelity and loyalty are the essential attributes of happy
marriage
• No specific Buddhist ritual or procedure to conduct a
marriage.
• Buddha did not mention anything regarding the number
of wives a man could have ( polygamy or monogamy),
to follow the laws of the country.
• Buddhist teachers elaborated the mutual
responsibilities of wives and husbands.

67. The duties of wife to the husband
• To young girls prior to their marriage. The wife should
honor and respect to the whole husband family member.
• While the wife’s service of the husband and docility toward
him stand out, she is to manage the household prudently
and handle his money well.
• They are also advised to study and understand their
husband's nature, ascertain their activities, character and
temperament, and to be useful and co-operative at all
times in their new homes.
• They should be polite, kind and watchful in their
relationship.

68. Five duties
• she performs her duties well
• she is hospitable to relations and attendants
• she is faithful
• she protects what he brings
• she is skilled and industrious in discharging her duties.
 The duties of a husband towards the wife and vice versa: he is to show
her affection and consideration, in addition to providing for her
material well-being.
goal of partnership, equality. (more than Hindu’s)
* suffering: by immersing themselves in married life and in the world, they
are thought to have chosen a less noble and efficacious path than
those who had chosen monastic life.
There is no law stating about divorce, should separate or not.

69. FAMILY
• Married Buddhist women could inherit and
manage their property without interference.
• Widows could stay in the world, remarry and
manage her own affairs, are expected to find
religious companionship
• Unmarried women were regarded as a lunatic
and the only good wife was the chaste wife
• The image of mother as an embodiment of
compassion
• For children, parents are the same honor with
Buddha.

70. • Buddhism does not regard a wife as being inferior to a husband.
• The Buddha appreciated that the peace and harmony of a home
rested largely on a woman.
• Women are entrusted the domestic or household duties who
should be considered as the keeper and the distributor of the
property and the home economic-administrator.
• It is hard for the parents to allow their children to become
independent in their own right.

71. India
• To be a wife and mother was a valid, praise
worthy vocation. (tendency to subject women
to men’s control even nuns)
• Buddhist married women came to have more
rights than did Hindu’s.
Buddhist mothers came to have more say in
the fate of their children than had Hindu
mothers.

72. Views of reproduction
• According to the law of Karma,
one's actions in the past will
determine one's position of
wealth, power, talent and even
sex in future births.
• One is reborn a woman because
of one's bad Karma. Thus the
subordination of women is given
a religious sanction. It is not
unusual even in Sri Lanka for
women, after doing a
meritorious deed, to aspire to be
redeemed from womanhood and
be reborn as a man in future.

73. • According to Buddhism, certain physical and
mental conditions must be present for conception
to take place.
• But after conception, abortion is not acceptable
because it means taking away a life that is already
present in the form of fetus.
• There are no religious laws regarding the necessity
of marriage or of having children in the Buddhist
tradition.

74. Interpretation in relationship with women
• Buddha is the first emancipator of women.
• Good daughters are as good as good sons.
• Does not consider the birth of a daughter as a cause for worry
and despair.
• Does not consider women as being inferior to men.
• Men and women to be equally useful to the society.
• Emphasize the fruitful role the women can play and should
play as a wife, a good mother in making the family life a
success.

75. • The husband is admonished to consider the wife a friend, a
companion, a partner.
• In family affairs the wife is expected to be a substitute for the
husband when the husband happened to be indisposed.
• Does not restrict either the educational opportunities of
women or their religious freedom
• Accepted that women are capable of realizing the truth, just
as men are. That is why Buddha permitted the admission of
women into the Order.

76. The limitation on women’ becoming holy
• A woman should be perfectly
rightfully Enlightened One'",
"the Universal Monarch", "the
King of Gods", "the King of
Death" or "Brahmaa'“ because
they have five obstacles,
namely being incapable of
becoming a Brahma King,
`Sakra`, King `Mara`,
Cakravartin or Buddha

77. VIEWS OF GENDER, ROLES, STATUS, RIGHTS OF
WOMEN IN BUDDHISM
• Buddhism is free from gender bias.
• The first religion in the world to recognize the
equal spiritual potentiality of men and women. This
provides a special place for Buddhism which started
in India to lift up to the world spiritual level without
boundary in race, caste, or gender.
• Supports and promotes women.
• Attempt to uplift women to share the
responsibility as one of the four groups of
Buddhists equally responsible for the growth or
decline of Buddhism.

78. Domestic and Sexual violence
• Buddha instructed each family member
who came to meet him to live
harmoniously together.
• Many women are subjected to physical
or mental violence in their lives and they
often suffer in isolation and in silence in
their domestic or occupational
environment.

79. Buddhist nuns
• 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.
• Being a nun is leaving her family either
temporarily or permanently to practice Buddhism
whether she is a virgin or married woman. For
some, to become a nun meant entering a career
of sorts.
• Buddhist nuns existed proved that marriage was
not the only path a devout Buddhist women
could choose.

80. • They have to follow the eight rules to enter
the order. Some are last rules which placed
women in a position of inferiority to men.
• Nuns were to request ordination as nuns in
the presence of monks, to seek instruction
from the monks every half month, and
correct them. Nuns must bow three times
to even a newly ordained monk, and no
monk should pay homage to a nun.
• These rules reflect Buddhist nuns’ having a
second–rate status from the beginning of
their admission to the monastic life.
 This is the question to answer, “ Why can’t
women/nun be a teacher or a master?
even though nuns have teachers among
themselves.

81.  Because of women's lower status, it
has been more difficult for them to
raise funds to support themselves
and maintain their infrastructure
• Buddhist women; teachers and
nuns in Asia are often less value,
less respect and receive less
financial support than male
teachers and monks.
 The strongest organization of nuns
in the modern world is in Taiwan,
who are famous educators, artists,
and activists.

82. Women education
• Buddhism does not restrict either
the educational opportunities of
women or their religious freedom.
• The Buddha unhesitatingly
accepted that women are capable
of realizing the truth, just as men
are. ( He permitted the admission
of women into the order)

83.  Nowadays more attentions is being
paid to nuns and their educations.
( esp. western women)
 in Thailand and Burma:
 nuns have very poor education
 have led much more sheltered lives.
in Tibet:
even women’s level is high, strong and
independent but education for women is lacking
even though from time to time a wise nun
become a guru(a perfect enlightened)

84. Dress code
• Buddhist nuns shave their heads and
ware a robe which is usually brown,
maroon, white, grey or pink.
• Lay Buddhists women follow the dress
code of their country and are
indistinguishable from the majority.
• The appropriate dress and custom for
visiting a Buddhist Temple or monastery
is to dress and behave modestly.

85. Experience of Buddhist women today
• Buddhist women are always influenced by
the social traditions of their particular
country.
• Most of Buddhist countries are still strongly
male domination (patriarchy).
• Some women feel that to concentrate on the
upbringing of the family is degrading and
conservative.

86. • In family affairs, the wife was expected
to be a substitute for the husband when
the husband happened to be indisposed.
 The wife is expected even to acquaint
herself with the trade, business or
industries in which the husband
engaged, so that she would be in a
position to manage his affairs in his
absence.
• This shows that in the Buddhist society
the wife occupied an equal position
with the husband.

87. To a Buddhist liberation means
a radical freedom not only in
future worlds or planes of
existence, but very much in
this world too.
Since the essence of
Buddhism is liberation,
today’s women feel that
they were called an
importance role in the
society.

88. Modern Feminism
• Modern feminism emphasized that how the system causes women
to lose their personal identity in their family and how women are
socially and culturally pushed towards an existence that requires
them to identify and to their lives through their husbands and
children.
• Religion is a patriarchal institution. The sacred texts as in almost
all the world’s religions, the gods are male. (Hindus come close to
being an exception, with its female goddesses). Feminists have
also been written and interpreted by males. Supernatural beings
and religious professionals are overwhelmingly male,

89. • Presently both Buddhist women and feminist scholars of
religion are devoting much energy to the study of how
women have fared in Buddhist history.
• The women’s movement cannot be effective without
challenging some of the basic symbols and images of religion
• In fact, what feminists are demanding is that a radical change
in the stories, images, and symbols of woman and the
feminine
Therefore, Buddhist women become aware of their
importance role, their dignity, characteristic, value to study
for themselves and live their lives with fullness of joy,
happiness and life.

90. Video Women in Buddhism

91. 1. Hans Kung, Christianity and World Religions Paths to Dialogue with
Islam, Hinduism, and Buddhism, Maryknoll, New York , 1985
2. Sr. Mary John Mananzan, OSP, Women, Religion and Spirituality in
Asia, Anvil and Institute of Women’s Studies, 2004
3. Edgar G. Javier, SVD, Dialogue Our Mission Today,
ICLAPublications, Quezon City, 2006.
4. Denise Lardner Carmody, Women and World Religions, Second
Edition, Prentice Hall New Jersey 07632, 1987.
5. Rosemary Radforrd Ruether, Integrating Ecofeminism Globalization
and World Religions, Roman and Littlefield Lanham. Boulder .New
York .Toronto. Oxford, 2005.
6. Sr. Mary John Mananzan, OSB, Woman and Religion a Collection
of Essays and Personal Histories, Mandaluyong City, Philippines,
1998.
References

92. REFERENCE
• 2 cuon sach nguon
• Women In Buddhism, by Rev. Patti Nakai --
http://www.livingdharma.org/Living.Dharma.
Articles/WomenInBuddhism1.html

93. • Presented by:
• HOANG THI HOAN
• LE DUONG THI TUYET NGAN
• LE THI DUNG
• NGUYEN THI HUYEN TRAN
• NGUYEN THI XUAN HONG