Essential Oils And Rosacea

Debate? The feminist struggle within Buddhism

Not more than other religions, Buddhism does not recognize spontaneously equal rights for women. However, the struggle for equality is easier than elsewhere. It is a religion (or philosophy, we do not fight with words), not legislative, influenced from the beginning by the tradition of debate of Greek philosophy; oppositions express themselves through language, does not seek the means of legal compulsion, and keep the measure. The question of whether a woman can attain enlightenment without prior rebirth in a man's body from the outset received a positive response, which did not prevent him back repeatedly. The order of Buddhist nuns, a time disappeared, reborn with difficulties, and is also subject to the order of monks. We think it is as secular a woman can most effectively pursue freely their own spiritual quest as part of this great tradition.

CAN ACHIEVE THE WAKE OF A BODY IN WOMEN?

A woman can attain enlightenment directly, or should it go through a rebirth in a male body? In theory it should not even be any question, since it was settled from the outset by the Buddha himself, when he agreed, albeit reluctantly, the creation of a college female. Advocating for women, her closest friend, Ananda, asked him:

"Lord, women who would engage in life without your residence by your Dhamma and discipline they could attain perfection (that is to say enlightenment)?

- Yes, Ananda. "

says it all, one might think ... Especially as the Pali Canon, one of the oldest canonical collections, contains stanzas written by the nuns The Therigatha.

The Therigatha, ninth book Khuddaka Nikaya, consists of 73 poems (522 verses in all) in which the first nuns (bhikkhunis) recount their struggles and achievements throughout the route to the state ' Awakening. More than one tells us how she has achieved:

"Free! I am so completely free! Freed from twisted three things: mortar, pestle, and the crooked old husband. Having uprooted the 'craving that leads to becoming, I am free of old age and death. "

"Going in search of alms, weak, leaning on a stick, and trembling limbs, I fell right there on the floor. Seeing the drawbacks of the body, my mind was then released."

Here is also an imaginary dialogue between Mara, which is a somewhat equivalent to the devil in Buddhism and meditation Soma

"Mara:

This state that offer themselves as wise and whose goal is difficult to obtain, a woman who did that an ounce of wisdom, is not able to reach it! Soma: What do we care

womanhood if the mind is tamed, and if knowledge is that which has the right vision of Dhamma! Where it comes from, the enjoyment was defeated and the mass of darkness is pierced. Sache, Mara, that you are defeated, you, the agent of death! "

Despite all these ancient texts, the idea that women must go through a re-birth for men attain enlightenment has a tough life. However, according to the Dalai Lama:

"There is a real feminist movement in Buddhism that is connected to the deity Tara. Following his cult of bodhicitta, the motivation of a bodhisattva, she observed the situation of people striving to achieve full awakening and she noticed that few people reached the state of Buddha as a woman. So Tara has made a promise (she said to herself): "I have developed bodhicitta as a woman. For all my lifetimes along the way, I swear to be reborn as a woman, and in my last life, when I reach the state of Buddha, again, I am a woman. ""

CHALLENGES FOR THE FULL ORDINATION OF WOMEN

is from the outset that the women had difficulty in gaining admission into the Buddhist orders.

The monastic community of women was officially born when the Buddha returned for the first time in Kapilavastu after his enlightenment. Her aunt was waiting to ask him to receive it as bhikkhuni with five hundred other ladies. While initially reluctant, the Buddha would come to accept the insistence of women and that of Ananda. Gautama would nonetheless predicted that his teaching extinguished earlier due to the presence of women. He put a condition that they accept the following eight rules that placed them under the authority of the monks.

Throughout history, the community of nuns disappeared completely or almost completely different schools. Women remained who led the ascetic life, but without the status of fully ordained nun in precarious economic conditions, and performing domestic tasks primarily serving the monks.

The rebirth of a true feminine order is laborious.

Here is an example of what can be read, written by monks, to keep practicing in a lower status:

"If I'm wrong, fine, because I feel that people very friendly and obviously full of goodwill are (unintentionally) the Buddha's Teaching at Risk, under the pretext to "advance the rights of women, especially nuns in Buddhism."

confess that to me seems out of place! Also paradoxical.

From what I understand, the Buddha has never refused to teach a woman because of her womanhood, and if certain lines no longer exist, it is not due measures deliberately hostile to women. There are, unfortunately, many lines that have disappeared over the centuries, especially after the Muslim invasions in India. This harms all Buddhists. Men too. When I

lu des articles à propos du Congrès, ou quand j’ai entendu les interviews ce matin, j’avoue que j’ai ressenti un certain malaise.

A titre d’exemple (fondamental), dans le bouddhisme, "entrer dans les ordres" se dit "quitter le monde", "quitter la maison". Aussi, quand j’entends revendiquer un statut social, ou une reconnaissance de la part de la société, ou des titres pour s’imposer, eh bien, je m’interroge ! Ou quand il est affirmé que devenir bhikshuni serait un grand progrès pour les femmes car cela renforcerait "leur assurance et leur amour-propre" (sic), je me demande ce qu’on a fait du renoncement au monde, base necessary for Buddhist monks and nuns, to say that the scriptures ... "

Oh the ego! What argument! It always works! When women want to improve their condition, it comes always the ego! But we never talk about him when they are men who cling to their privileges!

Fortunately, there are monks who speak otherwise, as Bante Sujato in this excellent text in which he analyzes sexism, misogyny and androcentrism:

"The problem here lies not at the individual, but since Sangha as an institution, the community of monks is still in denial of the problem of sexism, it refuses to recognize misogyny and misogynist continues to place in positions of power.

These once in place, institutional practice "normal" simply ignore, marginalize and exclude women, becomes an active suppression of them.

The problem that arises is that it requires the presence of women in meeting the misogynistic fantasy. Therefore, women should be attracted to the monasteries, encouraged and supported so they can stay and be abused. If there are no women in monasteries, how can they be confined to the kitchen?

is the transposition into a spiritual frame of the same phenomenon that is perpetuated in some marriages. "

Access to full ordination is done in dribs and drabs. Here are some examples in different schools :

Zen advance the tradition of Vietnamese Zen Soto and

Tibetan: Kagyu tradition advance; Tara Abbey (Karma Kagyu tradition); Jetsunma Tenzin Palmo, who also took the vow specific attain enlightenment as a woman, the Dalai Lama is ordinattion for women, but not to the point of impose on the rest of the religious hierarchy

Theravada: late; ordination difficulties Venerable Dammananda ; ordination difficulties Dhammarakita Samaneri

A very positive aspect of these ordinations is that they require to break down barriers between different Buddhist schools, for example, Tibetan nuns do in order fully Mahayana school other than their own, more flexible over the ordination of women, then return to their home school.

PRACTICE AS A SECULAR

We saw the difficulties faced by the nuns to get a full ordination. We have not forgotten that ordination, even full, but half is satisfactory, since the nuns, even fully ordered, remain subordinate to the monks and exposed to humiliating attitudes.

The right solution is to actually practice as a layman, and not enter into a system of subordination of master to disciple.

We all have the means to do so. The major texts are available on the net and in bookstores. The spirit of free inquiry was recommended by the Buddha himself in the Kalama Sutta.

"Come, Kalamas, do not let yourself be guided by reports or by religious tradition, nor by what you heard. Do by guided by the authority of religious texts, nor by the simple logic or allegations, or by appearances, nor by speculation on opinions, nor by probable likelihood, nor by the thought that "religious is our spiritual master "

However, Kalamas, when you yourselves know that some things are unfavorable, such as blameworthy things are censured by the wise and that, when put into practice, these things lead to harm and unhappiness, abandon them. "

The Buddha has given us all men and women, monks, nuns and lay people, all it took to achieve enlightenment, and he made it clear. There is no place for secret teachings in Buddhism, contrary to tell barkers.

At death, the Buddha, in a final sermon (the Mahaparinibbana Sutta), urged his followers to ask questions about their last points of the education they are obscure because, he says, he will not see the next day. Before the general silence, he exhorts his audience one last time, in terms remained famous, and recalls that after his death, as was the case during his lifetime, each is its own light and its own master

"Be faithful to the Dharma, and be a refuge to yourselves."

---

Catherine Segurane

Source: www.agoravox.fr

A Spell To Make Yourself A Wearwolf

Press. The Bree Van

Friends

It is a bit quiet since the end of 2010, So Was The Sun began a mutation after long months in charge.

There were dates, with more and more curious and friends (thank you all), which was gladly shared with people who became comrades: Twin Twisters, Forget The Heroes, The Finkielkraut, The Japan Lovers ... talented group. 2010 was a big test So Was The Sun, which was finally registered in his trio, which refines the sound and no longer sought 12:00 to 2:00 p.m.. You were there, from January to November, to see us test our small handful of titles on stage was a beautiful gift to us.

There were recording the album, which eventually take the form of an EP . Less ambitious but more effective: it was slaving for weeks to prepare this disk, it came out that, despite our desire to provide a long format, it was more interesting to our level of play the ball rather than hit the effusion sound. I can not thank enough Cechosz Hugo, at the controls of a complicated mix but sublime, for his advice, his attention, patience, and the tab that has landed on our five titles. Five songs, five choices as to who we are and where we stand in our history, and you can hear very soon a video will be finished, put a title to download for free and it will be the beginning of a great adventure .

This great adventure, in fact, it will start to Sentier des Halles 11 March . We will play with the girls of Fury Furyzz , expect a rough night, with surprises and friends will celebrate the release of the EP on stage.

Last but not least, we have found a new drummer in the person of Loïc already hitter Staircase Wisp . Not content to pique the stuff to friends, they are also the staff picnic, and we are very pleased to integrate our troop Loïc: the first shot snare we felt that our world would change. Welcome to him, and that the road is beautiful.

Strongly this year,

Friendships

P. for SWTS.

Dose It Snow Fort Cambell Ky

Women in the history of Zen

A prejudice that is presented as a historical fact, is the idea that women were not involved at the highest levels of Buddhism and the development of Zen in Japan. Historical sources tell us that this is false
By Jade Reidy
Oral tradition and the lineage of Zen is transmitted through kusen and stories told over and over again during zazen by Godo and masters. These stories are collected by the disciples and often published after the death of the master. And living traditions are they treated cultural ideas, prejudices inseparable time and space. One of these prejudices, which is presented as a historical fact, is the idea that women were not involved at the highest levels of Buddhism and the development of Zen in Japan. Historical sources tell us that this is false.
The history of Buddhism spans about 2500 years. The history of nuns covers the same 2500 years. Back to the eternal present requires that we get rid of any cultural assumption. Appears obvious: women have played a vital and constant in the history of Zen, they were an integral part of Buddhism in India, China and Japan, even when the company went against the tide of this trend . Women have actually taught men to respect women and, as shown by the documents, they have blazed the path of realization. The
lack of written historical sources describing the lives of Zen nuns of the past shows the extent of loss regarding the information on our full line and he can not prove that women were not essential agents of the monastic tradition.
One reason why women have completely disappeared from the writings of Zen in Japan, is that men have decided that the monk had to be called so and the nun NISO. So is it a general term, without gender, which means "monastery". Men are self-appointed as referees for all the monastics, while the proper term for the monk is Nanso; this term is indeed more to bhiksu Sanskrit, which means a mendicant monk male.
Some translators have therefore assumed that Dogen and others had little to say about women, since they only used the term sô. This is not the truth.
If one goes directly to the time of Buddha in India, is among his chief disciples many women and first of his stepmother, who raised the Shakyamuni Mahaprajapati, and his wife, Yasodara . When Bodhidharma brought the Buddhist teachings in China, there had only four disciples to receive the shiho of his hand, and on these four disciples, one was a woman named Soji; was the daughter of Emperor Bu. We hold that Dogen who was mentioned in the Shobogenzo. Buddhism takes root in China, then spread to Korea and from Korea to Japan, when King Song (in the first half of the sixth century, almost 700 years before the birth of Dogen) was sent to the Emperor Kinmei sutras and Buddhist sculptures. The first ordained Buddhist Japan was a woman.
The first person to have been ordered in this new religion of Buddhism in Japan (584) was a woman named Shima, from a powerful family of the tribe Soga. After her two other women, and Toyomi Ishim, took names and Ezen Zenzo-ni-ni. It was not possible in Japan to receive full ordination as it required the presence of ten monks and ten nuns.
Gangoji Chronicles relate that these three women traveled alone to Paekche in Korea, where Buddhism was well established, and there they received full ordination in 587. Upon their return to Japan, they lived together in a Yamoto Amada, a Buddhist temple for women headed by a woman named Sakurai-ji. In 623, there were 569 nuns in Japan and 816 monks and 674, during a ceremony took place on a large gathering of 2400 nuns.
It happened in Japan for the time préconfucéenne, an era of spiritual power and governmental authority were not separated, and where women exercised their influence in both areas. It was felt that women possessed of shamanic powers and during the Asuka period (550-710) and Nara (710-784), there was the government eight empresses. They put all their energy for development Buddhism. Thus Zenshin nor had she-models, many examples of women engaged in both religious and political affairs.
The Lotus Sutra for Women was invaluable: the history of the Naga princess who became a Buddha was interpreted as evidence that women had access to enlightenment. The temples of nuns founded by the Empress Komyo in 740 were called "Lotus Temple for Absolution of Sins." (Metsuzaishi Hokke-ji) and every temple houses ten nuns, a figure that rose to twenty years after 766. These temples were receiving economic aid from the government. The Empress Komyo also founded charitable institutions responsible for providing medical aid and relieve the poor. She herself was ordered to the main temple of Todai-ji in 749.
Shotoku Taishi, who was a master figure in the formation of Japan, felt in respect of women, deep feelings. Of the seven temples he had built, five were reserved for women (Amada), and most famously, Chugu-ji, still exists today in Nara.
At that time, Confucian values had already fallen into the the country for a hundred years and with the edict of the Taika Reform, in 646, women found themselves increasingly deprived of institutional powers. According to documents dating from the ninth century, it is clear that women have not remained passive in the face of such hardship and such an injustice, and yet at the time of Dogen, Confucian values still dominated Japanese society.
The Kamakura period
"What right males only are they noble? The empty sky is the empty sky to be a female is exactly the same thing. "
(Dogen: Taisho vol.82)
Dogen was forced back to the time préconfucéenne to convince his followers that women were able to instruct mankind. He used examples based on his stay in China:
Miyoshi-Ni was seventeen monks and disciples is through her that during the ninth century, the monks obtained enlightenment.
Massan Ryonen-nor was the teacher of the great Chinese Zen master Kankei Shikan Zenji.
Throughout his life, Dogen himself was under the influence of monastic women. A month before he died, he wrote that neither was the Egi- "Dharma sister" of Ekan, Ejo and Esho. Although no woman was ordained by him, Egi-ni spent twenty years at his side. Dogen showed him the utmost respect, as well as several other nuns. She was at her bedside when the end of his life, he fell ill and she contributed significantly to take control of the next generation, led by ejo. She was also the "aunt Dharma" of Gikai, which followed the Ejo Eihei-ji temple.
Two chapters Shobogenzo, Bendowa Raihaitokuzui and affirm the equality of women and men in the practice of Zen. In addition, Dogen completely reinterpreted the reading we can get this sentence Nirvana Sutra: "All lives are the Buddha nature. "
is a nun, Ryonen-ni, which would primarily influenced to write in Bendowa, his most explicit teaching about women. Dogen never stopped to praise him, saying she had a "rare aspiration to enlightenment" (bodaishin). In Eihei Koroku, he writes that Ryonen-ni was deeply devoted to the Great Way of Buddha. It is sometimes compared to Massan. Ryonen-ni in China is the marrow of his bones that the nun would known Zen.
Thanks to money donated by a woman named Shogaku Zenni, Dogen was able to build the dharma hall which is in its first Kosho-ji temple, and upon his ordination in 1225, donated Shogaku Zenni Dogen in the remainder of his fortune.
This is just one example of support that women have made to Dogen and the influence they have exerted on him.
Ekan Daishi was the mother of Keizan. She was a nun and abbess of Joju-ji at the funeral of Gikai in 1309, it is from her Keizan kept his religious devotion. Miyoshi-ni, the niece of Ekan, was appointed the first abbess of Amadis de Soto School, Hoo-ji, which was built by Keizan in honor of his mother. May 23, 1325, in memory of it, Keizan vowed to help women in the three worlds and the ten directions. Thirty nuns followed his instruction, the introduction of nuns in practice soto, as was established by Dogen Keizan and through the influence of their mothers, kept under the Muromachi period, thanks to their successors.
Source: New book by Paula Kane Robinson Arai soto on nuns: Women Living Zen, published by Oxford University Press. The author, who speaks fluent Japanese, wrote his thesis on the subject at Harvard University and spent a year in and around a community of nuns soto in Nagoya, Japan, in 1989.
Teishin (1798-1872)
Teishin became a nun at the age of 23 years. She was 29 when she met Ryoken and they fell in love. He was then aged 70. Teishin was a poet, and both together made up poems and talked for hours about literature and religion. Teishin never published his own poems but chose instead to assemble some of Ryoken after his death in 1831. The book is titled Hasu No tsuyu or Hachisu No tsuyu.
This selfless act Ryoken allowed to be known to a wider audience, while Teishin, she remained relatively in the shadows.
The moon, I am sure
Shine its bright light
High above the mountains,
But the dark clouds enveloping the tops of their obscurity.
Here with you I would stay

The days and years without number
Silent as the bright moon
Together we have contemplated.
Love Poem to Dogen
French translation: Juliette Heymann
June 2001
Jade Reidy
Source: Buddhaline

Lowriders Rc For Sale

The Heart Sutra


Buddhist Wisdom - The Heart Sutra
sent vchristophe . - Watch videos of stars on the web.