First, let's look at the difference between nuns and sisters. A nun is a woman who belongs to a religious order and takes the vows of poverty, chastity, and obedience. Their vows are publicly accepted by superiors in the name of the Church and solemn. In general, solemn vows are professed by members of religious orders after a period of temporary, simple vows. When bound by solemn vows, a woman is a nun but is commonly called "Sister" although some orders use another formal title, like "Dame" or "Mother" ; when bound by simple vows, a woman is a sister, not a nun, and thereby called "Sister.
Another distinguishing mark of nuns is that they live a contemplative, cloistered life in a monastery. Moreover, visitors are not be permitted to enter into the cloistered area. When visiting these monasteries, like the Poor Clares' Monastery in Alexandria, a person may enter the public area of the chapel, but a wrought-iron screen separates it from the nun's side or "cloistered" side of the chapel. Born a prince, Gotama was showered with pleasant diversions by his father, King Shuddhodana, who feared a prediction by an astrologer that claimed his son would eventually become a wandering mendicant if he was exposed to the harsh reality of life.
Gotama had every earthly pleasure at his fingertips during his early years. There was nothing he could not have that he wanted. As a prince and a male, he had every opportunity open to him. Born into a poor family that lacked a constant father figure, Maechi Wabi had little, if any, of the pleasant diversions and opportunities available to Gotama.
She received a short, basic education at which time she was forced to leave school in order to work and care for her siblings. As Brown recounts,. We eat, work, sleep, eat, work, sleep. She was terrified that she would be trapped in a lifestyle that she hated and that would offer her no growth as a person. The socio-economic factor that affected Maechi Wabi the most, however, was opportunity, or the lack thereof. Where Gotama had the world at his fingertips and could venture anywhere and do anything, Maechi Wabi had nothing.
This relates back to the sexism and gender issues of Thai society. Thai women, especially poor Thai women, have very little opportunities available to them. In Thai society, the few opportunities open to women involve serving or working for men. Where a Thai boy can join the monastic order to receive a free education, education is almost non-existent for poor Thai girls. As a result, they are forced to work as prostitutes in the brothels of Thailand or work to serve their husband in hopes that he can help them out of their economic pit.
With very few opportunities open to them, women are often cornered into existences they hate or do not want. It is true that the opportunities offered within the maechi community are still less than those offered to monks, but many individuals are working to change that. Schools, such as the Dhammacarini School, are being opened in order to offer opportunities to poor Thai girls and women as well as an education.
However, equality for Thai men and women is far in the future. And, with the socio-economic factors surrounding Maechi Wabi and other women in Thai society, it is hard for them to achieve any other life than one of poverty to renounce to begin with. However, the comparison of the two lives also allows one to understand Buddhism more. It is these differences, however, that allow one to truly understand Buddhism and its beauty and power in the world. Buddhism crosses gender and socioeconomic lines.
It is universal in its appeal and is relevant and important to people from all walks of life, rich or poor, man or woman. Unlike society, it does not discriminate against an individual based on their background. Where Thai society has blatant ingrained sexism within it, Buddhism levels the playing field. This is not to say that sexism does not exist in Buddhism; it does. The hierarchy of the Buddhist religion is dominated by monks and will be for many years to come.
However, it is the ideals and virtues of the religion itself that truly level the playing field for every individual regardless of their gender, race, creed, etc. It is a religion based on personal inner development and enlightenment. This foundation provides a deeper, purer equality than any other in the world. If one truly believes and honestly practices, no one can ever take their faith away from them.
Though certain social, cultural, and economic factors may influence an individual or the outward appearance of a religion, the spirit and virtues of the religion can never be altered or influenced. They remain true no matter what.
In conclusion, the comparison of these two very different stories allows one to understand Buddhism and its ideals on a deeper level. It also describes a faith that has the ability to transcend any boundaries and reach out to individuals from all walks of life who wish to explore their own spirituality and seek liberation. Brown, Sid. Boland, W. In China, the precepts are widely respected by Zen monastics and lay Buddhists alike.
Since then, monastics have been required to take only 16 precepts, which prohibit lying, stealing, and other offenses but are less restrictive than the precepts for full ordination.
Male monastics in Japan are allowed to marry and have families, and most do. Unlike in the Catholic Church, where priest designates clergy who can conduct mass and are generally more engaged with society than cloistered monks, in Japan the difference between priests and monks is largely semantic and open to interpretation.
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