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sometimes (or perhaps often), can best be seen by studying the and economy and to broaden our
this may not be successful due to Sangha community, which itself perspective with a more long-term
the influence of those in power. was not simply a religious body view of consequences in line with
Hence, belief in the law of kamma but instead embodied democratic this shared aspiration of us all.
will help to mitigate any feelings of principles on self-realization and
indignation or resentment. on the other side of the spectrum Some people have the perception
even some communistic elements that there is no gender equality
Knowing that renunciants are at for the greater good of the Sangha in Buddhism and females are
the mercy of the rulers, the Buddha community. regarded as second class. Do
did not interfere with politics and we have scriptural sources as
discouraged his monastic disciples The Buddha considered politics evidence that the Buddha was not
from close association with political as important, not so much for its gender bias, especially towards
leaders and government officials. intrinsic value but specifically females?
Once when asked for political advice more for its emphasis on a virtuous
by Vassakāra the chief minister Government, the duty of care Aggacitta: I’m not sure whether we
of Magadha, he replied by asking for others and environmental can say that he was gender-biased
Āyasmā Ānanda, who was standing sustainability values. It is part of based on his statements about
behind fanning him, a series of an external environment that can the nature of women at that time.
questions and commenting on facilitate or hinder an individual’s People are all products of their
his answers. Thus he indirectly self-realization; defined as spiritual environment, so the patriarchal
listed general principles to Āyasmā advancement and achievement of social system then would have
Ānanda instead of giving specific wisdom about the true nature of shaped the behaviors and mind-sets
instructions to the enquiring chief oneself and the world. Buddhist of both men and women. Moreover,
1
minister. The story of the Buddha political and economic theory is women and men are obviously
physically interfering in the near based on its unique understanding biologically different, so why should
battle between the Sakyans and of the nature of reality. their psychological and emotional
the Koliyans over the Rohiṇī River dispositions not be so? Nonetheless
comes from the commentaries and Geshe Dadul: We need to remind a well-known scriptural source
has no canonical basis. The Buddha ourselves of our fundamental of the Buddha’s high regard for
gave several discourses on good aspiration and purpose behind all womankind can be found in the
2
governance and basic financial of our human endeavors including Kosalasaṁyutta (Discourses
4
3
management for the family which those of our economic and political connected with the King of Kosala)
are still applicable today. measures, i.e., just so that I, we, in which he consoled King Pasenadi
our group, or even everyone will who was disappointed when Queen
Min Wei: Far from being a be genuinely better off, in the Mallikā gave birth to a baby girl.
religious thinker, the Buddha short and/or long term. We need
was preeminently a philosopher to stay connected with this rightful Min Wei: Strictly speaking, the
and social thinker, rational aspiration, be purposeful in our Dharma has no gender biasness.
and dialectical rather than endeavors, and clear about which That is why, in the Mahayana
idealist in his basic approach. causes and conditions bring which tradition, the Buddha says: “All
His contributions in political results, not just follow our impulses sentient beings possess the Buddha
philosophy as well as in political or incomplete knowledge. This may Nature; all can become Buddhas.”
institution or establishments also require us to rethink politics

1 Vassakāra Sutta (AN 7.22) 4 SN 3.16
2 Mahāhaṃsajātaka (KN 15.534), Kūṭadanta Sutta
(DN 5) Cakkavatti Sutta (DN 26)
3 Siṅgāla Sutta (DN 31), Parābhava Sutta (Sn 1.6)