Buddhist Texts
Although many of the Buddhist texts, both Disciples' Vehicle and
Mahāyāna, or Great Vehicle,[4] contain virulent misogynistic sections,
there were in fact no doctrinal reasons that denied enlightenment and,
later, Buddhahood to women.[5]
The women of China ardently embraced Mahāyāna Buddhism and
its large number of texts, although only a small number of these scriptures
became extremely popular—such as the Flower of the Law,
Vimalakīrti, Perfection of Wisdom, and the Amita or Pure Land texts.
The most significant obstacle to a woman's entering the Assembly of
Nuns was men rather than doctrine. The Assembly of Nuns was
dependent on the Assembly of Monks for several of their required rites
and rituals. The reverse was not the case.[6]
Of the three types of Buddhist writings—the Buddha's own word
(sūtra), the commentaries (shāstra), and the monastic code (vinaya)
that tied the Assembly of Nuns to the Assembly of Monks—the Buddha's
word and the commentaries were eagerly translated; however a
lack of adequate
vinaya texts in the early history of Buddhism in
China hindered the establishment and development of the monastic
order for women.
[4]
Buddhism separated into two main branches about three to four hundred
years after its founding, the Hīnayāna and Mahāyāna, or Small Vehicle and
Great Vehicle. The adherents of the Great Vehicle assigned the title Hīnayāna
to their opponents. We prefer to use the term Disciples' Vehicle rather than
Hīnayāna. The adherents of the Disciples' Vehicle ignored their opponents.
The only remaining school of the Disciples' Vehicle is the Theravāda school
found mostly in Southeast Asia. See Robinson and Johnson, Buddhist Religion,
pp. 65-69; Ch'en, Buddhism in China, pp. 11-16. (See also chap. 1 n.
50, below.)
[5]
See Tsai, "Chinese Buddhist Monastic Order," pp. 2-3, for a much more
detailed discussion of this problem. Also see Paul, Women in Buddhism,
which has a different approach and understanding.
[6]
Cullavagga, X, 1.4, 6; and among others in the Chinese Buddhist canon
the Ssu fen pi-ch'iu-ni chieh mo fa (Dharmaguptaka nuns' rites and rule book)
T. 22, no. 1434, 1066.c.18-19; and also Ssu fen pi-ch'iu-ni chieh pen (Dharmaguptaka
nuns' rule book), T. 22, no. 1431, 1037.c.20-21.
