Again, excerpts from Teachings of the Buddha edited by Jack Kornfield, this time about women. I found these excerpts to be especially intriguing, and wonder how they match-up to our female and feminist readers, who I assume are of mostly Western cultural descent.
Soma and Mara
Once the nun Soma, having returned from her alms round and after her meal, entered the woods for a noonday rest. Plunging into the depths of the woods, she sat down under a tree.
Then the tempter Mara, desirous of arousing fear, wavering, and dread in Soma, and wishing to cause her to interrupt her concentrated meditation, went up to her and said, “The goal is hard to reach, hard even for sages; it cannot be won by a woman with whatever wisdom she may have.”
Then Soma thought, “Who is this, a human or a non-human, who is saying this? Surely it is the evil Mara who wants to interrupt my concentrated meditation.” Knowing that it was Mara, she said to him, “What does one’s gender matter to one whose mind is well-composed, in whom insight is functioning, and who comprehends the Dharma?”
Then the evil Mara thought, “The nun Soma knows me.” Being sad and sorrowful, he vanished there and then.
adapted from the Samyutta Nikaya, translated by C. A. F. Rhys-Davids
And this one, which is more esoteric, but just as interesting (and a beautiful poem):
Songs of the Nuns
as the moon is freed
from the eclipse of the sun.
With a free mind,
in no debt,
enjoy what has been given to you.
Get rid of tendency
to judge yourself
above, below, or
equal to others.
A nun who has self-possession
will find the peace that nourishes
and never causes surfeit.
Be filled with all good things
like the moon on the fifteenth day.
Completely, perfectly full
the massive dark.
I, a nun, trained and self-composed,
and entered peace like an arrow.
The elements of body and mind grew still,
Everywhere clinging to pleasure is destroyed,
the great dark is torn apart,
and Death, you too are destroyed.
from the Therigatha, translated by Susan Murcott
Lastly, there is this story, which involves gender identity, but one that puzzles me as well (comments about this one would be much appreciated!):
Sariputra and the Goddess
Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bhodisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use their magical powers, but still the flowers would not shake off. Then the goddess said to the venerable Sariputra, “Reverend Sariputra, why do you shake these flowers?”
Sariputra replied, “Goddess, these flowers are not proper for religious persons and so we are trying to shake them off.”
The goddess said, “Do not say that, reverend Sariputra. Why? These flowers are proper indeed! Why? Such flowers have neither constructual thought nor discrimination. But the elder Sariputra has both constructual thought and discrimination.
“Reverend Sariputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination, yet the elders are full of such thoughts. One who is without such thoughts is always proper.
“Reverend Sariputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations.
“For example, evil spirits have power over fearful men but cannot disturb the fearless. Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick to the bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of the bodhisattvas, who have abandoned all instincts.”
Sariputra asked: Goddess, what prevents you from transforming out of your female state?
The goddess replied: Although I have sought my “female state” for these twelve years, I have not found it. Reverend Sariputra, if a magician were to incarnate a woman by magic, would you ask her, “What prevents you from transforming yourself out of your female state?”
Sariputra: No! Such a woman would not really exist, so what would there be to transform?
Goddess: Just so, reverend Sariputra, all things do not really exist. Now, would you think, “What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state?” Thereupon the goddess employed her magical power to cause the elder Sariputra to appear in her form and to cause herself to appear in his form. Then the goddess, transformed into Sariputra, said to Sariputra, transformed into a goddess, “Reverend Sariputra, what prevents you from transforming ourself out of your female state?”
And Sariputra, transformed into the goddess, replied, “I no longer appear in the form of a male! My body has changed into the body of a woman! I do not know what to transform!”
The goddess continued, “If the elder could again change out of the female state, then all women could also change out of their female states. All women appear in the form of women in just the same way as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, ‘In all things, there is neither male of female.’ ”
Then, the goddess released her magical power and each returned to his ordinary form. She then asid to him, “Reverend Sariputra, what have you done with your female form?”
Sariputra: I neither made it nor did I change it.
Goddess: Just so, all things are neither made nor changed, and that they are not made and not changed, that is the teaching of the Buddha.
from The Vimalakirti Sutra, translated by Robert A. F. Thurman
To me, it appears the basic idea is that gender itself is a mental construct that is ultimately false. This will be problematic within a Mormon context, but does this ideal of extreme “gender colorblindness” have merit, or is it itself a dead-end road to travel?
Actually, the Buddha would chide me for framing the question in that way, but what can I do? I, myself, am a product of Western constructual thinking.