Misogynistic utterances in early Buddhist lit. do not differ from what we
find in Indian lit. in general. Please read the Kunaalajaataka. There are
plenty of similar instances. I have often wondered about the status of women
ini ndian society at the time of the Buddha.

OP

_____

Fra: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] På vegne af
rahula_80
Sendt: 16. september 2006 16:04
Til: Pali@yahoogroups.com
Emne: [Pali] Itthi & Matugama



Hi,

I encountered this misogynistic passage. I am searching for an
explantion. Although this is a Pali group, I hope you could help me.

AN, II.82-83

(10) Disabilities of Women

Once the Exalted One dwelt in Ghosita-park at Kosambi. Then the
venerable ânanda came to where the Exalted One was. Having so come
he made obeisance to the Exalted One and took a seat at one side. So
seated the venerable ânanda said thus to the Exalted One

"What is the reason, Lord, what is the cause that womenfolk do not
preside in a court of justice,' nor engage in an occupation, nor go
to a foreign* country ?

ânanda, a woman is given to anger. ânanda, woman is envious. ânanda,
a woman is greedy. ânanda, woman is poor in wisdom. This is the
reason, ânanda, this is the cause, why women-folk do not preside in
a court of justice, nor engage in an occupation, nor go to a foreign
country."

Catukkanipàta (4), Apaõõakavaggo [ON THE PERFECT WAY ] (8) :10

http://www.metta. <http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara->
lk/tipitaka/2Sutta-Pitaka/4Anguttara-
Nikaya/Anguttara2/4-catukkanipata/008-apannakavaggo-e2.html


10. Kosambiyasuttaü Ý In Kosambiya

008. 10. At one time the Blessed One was living in Gosita's
monastery in Kosambiya. Venerable ânanda approached the Blessed One,
worshipped, sat on a side and said:

Venerable sir, what is the reason that women neither come to the
limelight, nor doing an industry see its benefits?

ânanda, women are hateful, jealous, miserly and lack wisdom, as a
result they neither come to the limelight, nor do an industry and
see its benefits.

Catukkanipàta , Apaõõakavaggo (The assured state)

http://www.metta. <http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara->
lk/tipitaka/2Sutta-Pitaka/4Anguttara-
Nikaya/Anguttara2/4-catukkanipata/008-apannakavaggo-e.html

The passage in Pali:

10. kambojasutta.m

80. eka.m samaya.m bhagavaa kosambiya.m viharati ghositaaraame. atha
kho aayasmaa aanando yena bhagavaa tenupasa"nkami; upasa"nkamitvaa
bhagavanta.m abhivaadetvaa ekamanta.m nisiidi. ekamanta.m nisinno
kho aayasmaa aanando bhagavanta.m etadavoca --

``ko nu kho, bhante, hetu ko paccayo, yena maatugaamo neva
sabhaaya.m nisiidati, na kammanta.m payojeti, na kamboja.m
gacchatii''ti? ``kodhano, aananda, maatugaamo; issukii, aananda,
maatugaamo; maccharii , aananda, maatugaamo; duppa~n~no, aananda,
maatugaamo -- aya.m kho , aananda, hetu aya.m paccayo, yena
maatugaamo neva sabhaaya.m nisiidati, na kammanta.m payojeti, na
kamboja.m gacchatii''ti. dasama.m.

apa.n.nakavaggo tatiyo.

Dr Hellmuth Hecker, in "Man and Woman The Teachings of the Buddha"
wrote:

"In the language of Middle India of his time, the Buddha found two
expressions for the female: first, the neutral term itthi (woman)
and second, the discriminating term matugama. Literally, matugama
means "mother (matar) in the village (gama)" and describes a woman
who does not think further than her village horizon, a woman who has
no higher ideal than motherhood. Every matugama is an itthi, but not
every itthi is a matugama. When the suttas are speaking of primitive
women and of female vicissitudes, then women are called matugama and
not itthi. "
http://www2. <http://www2.hawaii.edu/~tsomo/NewsLetters/3-1.htm#Hellmuth>
hawaii.edu/~tsomo/NewsLetters/3-1.htm#Hellmuth

Is Hecker correct?

Thanks.

Best wishes,
Rahula






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