ABSTRACT

   This analytical study is of 3 objectives, i.e., (1) to study the origin of the teaching context at the Buddha’s time; (2) to study an attitudes From 4 branches namely:- Sociology, Anthropology, Psychology and Buddhism of scholar aspects towards the teaching, “Women are the Stains of Holy Lives” ; and (3) to analyze the attitudes towards the teaching, “Women are the Stains of Holy Lives” in the context of the present Thai societies.                                                        

From this analytical study, it is found that a holy life mean the abstaining from the involvement of having sexual intercourse in any nature for instance, seeing, having interrections with any women in any forms, these will therefore be the causes of defilements and desires or stains. In case of Bhikkhus’ involvement with any women aim of attaining Maggas or the paths and phalas or the effects through having morality, concentration and wisdom as the way of Buddhist practices and the system of leading a life according to Buddhism. As for the teaching “Women are the stains of holy lives”, the real stains of Bhikkhus in practicing holy lives are not women but the sensual pleasures of defilement inside of themselves, the various rules for strong practices of having holy live therefore are not just for only avoiding women but importantly the mind practicing for the results of controlling and being careful from

within. The senses of lust and desires, i.e. visible object, voices, smells, tastes and touches related to sexual matters, when these hit the 5 indriyas or the five spiritual faculties through the eyes, ears, noses, tongues and bodies, they cause mental impressions or Phassa which are the factors in the existence of sensual lust.

             For Bhikkhus, they should study and practice accordingly to the rules designated in Vinaya comparing to the preventive wall from violating their holy lives to protect gossiping in the societies. Mean while, in the status of Buddhist heirs, they have their roles of disseminating Buddhist teachings in to the societies. They should have the attitudes of the loving-kindness.

             For women, they should seek for the knowledge of Buddhism, when having interactions with Bhikkhus, they should properly act with proper dressing, matching with time and places to prevent being blamed socially. They should be confident in their potentialities and the abilities of attaining Dhammas.

             In the social aspect, the interpretations of Buddhist teachings are quite sensitive, any criticism, especially in the sexual issues, there should be concerns on the human conditions between the past and the present for justice and correctness according to the facts in order to help decrease the social conflicts in another dimension.

Download