Women in the
Buddha’s Life

Resources for discovery, practice, and reflection

Wendy Garling, Georgia Kashnig, Charles Hallisey, Janet Surrey

Introduction
What you will find here

The Buddha is remembered as suggesting that a life well-lived stands on two legs: “focused attention” (manasikāra) and “the voice of another” (paratoghosa). The latter points to anything, including texts, that can engender a change in one’s way of seeing and engaging the world, indeed engender a change in how one lives.

On this website, you will find stories about some of the women who were part of the Buddha’s life: his birth mother, his adoptive mother, his wife, as well some of his disciples. Their stories are gathered here as instances of “the voice of another,” and we hope they will serve as resources to help you reflect on how you see the world and how you live in it. Some of the stories found on this website are familiar, others are little known. They are from a variety of Buddhist traditions, although most of them come from South Asia.

Why gather these stories here? Why read them? Why reflect on them? Women’s voices are rarely given prominence in Buddhist literature, but they are part of the Buddha’s heritage, and they illuminate for us new or overlooked facets of the Buddha’s teachings. All Buddhist traditions agree that what the Buddha taught is not only true, it is always useful. Stories about women who were part of the Buddha’s life have these qualities too: they are true and they are useful. In them and through them, we can discover new sources of inspiration for how to think, how to imagine, and how to live.

When what we read in stories about the women in the Buddha’s life is absorbed and transformed in our thoughts and deeds, we discover the stories’ usefulness as well as their truth in our lives.

Prince Siddhartha (the future Buddha) and his wife, Gopa Image from Candi Borobudur, Java, Indonesia

The other leg that a life well lived stands on, “focused attention”—the activity of sustained reflection—is key if whatever we read is actually to become absorbed and transformed in our thoughts and deeds. Becoming self-conscious about how we read can help to prepare the mental ground that can encourage and enable focused attention to happen.

To this end, in addition to stories of women in the Buddha’s life themselves, you will find on this website a variety of resources and exercises to help you engage the stories on your own or with others. These are offered to encourage you to practice different ways of engaging the stories. For example, there are audio-files for each story that will allow you to hear the story being read aloud. You might try listening to the story being read aloud to see how this changes how you engage and absorb the story.

Some of the resources present practices that can be done on your own or together with others. Of course, you may create helpful reading practices of your own, and if you do, we hope you will share them with us, so we can share them with others. Other resources found with each story provide background information about the source of a story, identifications of persons named in it, glossaries, and suggestions for further reading.

The Bodhisattva enters Queen Maya’s Womb Image from Candi Borobudur, Java, Indonesia

Reflecting on Pronouns

One reading practice should be done with all of the stories gathered here.

The activities of focused attention and sustained reflection are key if whatever we read in these stories is actually to become absorbed and transformed in our thoughts and deeds. There may be no better place to begin focused attention and sustained reflection than by noting how gender appears in pronoun usage in the stories. 

The choice of pronouns in the translations follows that in the original languages of the stories, but the process of absorbing and transforming their lessons in our thoughts may be aided by experimenting, for example, with substituting gender-neutral pronouns, such as zie or the singular they, whenever “she” or “he” occurs in a translation; a “she” or a “he” is always accompanied in English by the tacit dichotomy of “he and she.” 

The practice of pronoun substitution can create room for other gender identities, both for the characters in the stories (whom we can imagine are frustrated themselves that the languages in which their stories are told do not have a gender-neutral or third-gender pronoun available, just as English historically did not, and thus misidentifies them) as well as for us readers of the stories (whatever gender we choose to use to self-ascribe ourselves). Experimenting with pronoun substitution when reading the stories can enlarge and enrich what we see in them, and it can nourish sustained reflection on their lessons. Indeed, this practice can enable the stories to say more to us than they actually articulate, and this is part of how what we read becomes absorbed and transformed in our lives.

A note on
Transliteration.

Transliteration in the translations of words from the original languages follows prevailing scholarly standards, such as those that are employed in the The Murty Classical Library of India for languages of South Asia, but without the use of diacritics. In the case of proper names, including the names of persons, places, doctrines, and the like, quasi-phonetic forms are used.

Gautami looking after Siddhartha Image from Candi Borobudur, Java, Indonesia

Thank You

We are grateful to The Frederick P. Lenz Foundation and Harvard Divinity School for their generosity in making the construction of the website possible.