Racist Buddha: Discrimination in the Temple

 

Was the Buddha racist? Absolutely not. In Sanskrit and Pali, Buddha means “The Awakened One” or “The Enlightened One.”  Buddha is a title that refers to someone who has attained full awakening or perfect wisdom, such as Siddhartha Gautama, the historical Buddha.  Siddhartha Gautama (Buddha) taught us that all sentient beings have Buddha nature – every person, regardless of race, gender or caste has the potential for enlightenment.  The Buddha also taught the Four Noble Truths and Eightfold Path apply to all sentient beings equally without distinction.  His teachings include, Compassion (karuna) and Loving-kindness (metta), essential practices that are extended to all sentient beings.

Buddhism vs Buddhist

Buddhism (as taught by the Buddha)	Buddhists (as historical agents)
Rejects caste, gender inequality, violence	Sometimes reflect social biases and politics
Promotes universal compassion and liberation	Sometimes aligned with nationalism or hierarchy
Encourages equality and inclusion	Practiced unequally across cultures

The distinction between Buddhism and Buddhists is strikingly clear.  And reason the age old purpose for separation of church and state was enacted as law and custom to curb the abuse of power and control.  Unfortunately, the Buddha’s teaching isn’t exempted and has been exploited for personal or political gain.

The practice of Buddhism teaches us that all sentient beings have the potential to become enlightened and deserve compassion; that no one should be judged by birth, race, gender, caste or status; that we all can reach Nirvana.  The Buddha rejected social divisions and welcomed people of all ethnicities in his monastic community (Sangha).

Marginalization

The Buddha rejected the caste system.  Yet, in India, Sri Lanka, and Nepal, many Buddhist communities continued to discriminate against lower castes.  An example are Dalit Buddhists. Many of whom follow Dr. B.R. Ambedkar, who dedicated his life fighting against the Indian caste system and untouchability, still face social exclusion from other Buddhists.  In Japan, some Buddhist temples historically exclude Burakumin, a minority group treated as “untouchables” who predominately practice Shin Buddhism.  Race and ethnic exclusion is prevalent in White American dominated Buddhist Sanghas (communities) across the United States.  African American and Asian American Buddhists has reported exclusion and microaggression, according to research conducted by The Institute for Research on Race and Public Policy.  Study revealed that both African and Asian Americans in predominantly White American meditation communities experience “racialized exclusion,” that entails isolation, discomfort, and occasional racial slights, despite White American Buddhists intentions or attempts to be racially inclusion.

Gender Discrimination

In countries such as Thailand, Sri Lanka and Myanmar full ordination (Bhikkuni status for women has been denied or discouraged).  Women often serve as lower-status nuns without the same rights, recognition or support as monks (men who have dedicated their lives to religious practice, often living in monasteries).  Full ordination of bhikkhunīs has been revived in the U.S, but not without resistance from traditional male monastic orders.  In Thailand, government funding and respect go primarily to male monks, while nuns are excluded from religious councils and decision-making. 

Japan historically followed the Mahāyāna tradition, which includes full ordination for women (as bhikkhunīs, or bikuni in Japanese).  However, due to historical, cultural, and political factors, the status of women in the clergy has fluctuated.

Modern Japan: Major Sects and Women’s Ordination

1. Sōtō Zen

• Women can be fully ordained and serve as priests (unsui or oshō).
• Gender equality is promoted more today, but women may still face institutional barriers (e.g., fewer leadership roles).
• Notable figure: Shundo Aoyama Rōshi, a prominent female Zen master.

2. Rinzai Zen

• Technically allows women to ordain, but:
  • Less representation in temple leadership.
  • Tradition remains more male-dominated compared to Sōtō.

3. Jōdo Shinshū (True Pure Land)

• One of the most gender-egalitarian sects in Japan.
• Women can become priests and temple leaders, especially in Shinshū Ōtani-ha and Nishi Honganji branches.

4. Nichiren Buddhism

• Lay-based movements like Soka Gakkai have strong female leadership roles.
• Clerical Nichiren schools (like Nichiren Shū) allow ordination of women, but practices vary.

Challenges and Social Views

Changing roles: Younger generations and Western influence have pushed for more gender equality in temple life.

Cultural conservatism: Even if women are technically allowed to ordain, social attitudes can discourage it.

Temple succession: Often patrilineal—temples passed to sons, not daughters, limiting opportunities for female priests.

Role of the U.S. in Nun Ordination and Monkhood

1. Revival of Full Ordination for Women.

• The bhikkhunī (fully ordained nun) lineage in Theravāda Buddhism had died out in many countries (e.g., Thailand, Myanmar).

• In the U.S., due to religious freedom and egalitarian values, many Buddhist women worked with scholars and senior monks to revive this lineage.

• In 2009, a historic full ordination ceremony for Theravāda nuns took place in the U.S., supported by monks like Ajahn Brahm and scholars like Bhikkhu Bodhi.

 2. Inter-sectarian Support

• In the U.S., monks and nuns from different traditions—Theravāda, Mahāyāna, Vajrayāna—often collaborate across sects.

• This enabled the cross-traditional ordination of women when support was lacking in their home traditions.

Notable U.S.-Based Institutions

Many Asian monastics travel to the U.S. for training and ordination due to more gender-inclusive policies.  U.S.-based Buddhist organizations have pressured traditional institutions (like those in Thailand or Tibet) to reconsider their stance on women’s ordination.

Challenges Still Faced

Some Buddhist immigrant communities in the U.S. import conservative attitudes toward women in monastic roles.  Even in the U.S., ordination ceremonies for women are often not recognized by the mother countries (e.g., Thailand’s Sangha).  Women monastics may lack financial support, as most resources go to monks.

Impact Summary

Historical Buddha

Allowed women to ordain, but only after initial hesitation and under stricter rules (the “Eight Garudhammas”).  These rules placed women in subordinate roles, even senior nuns had to defer to junior monks.  Ummm.  I’m not sure what’s the Buddha’s understanding for having stricker rules for female Buddhists.  I suspect his intentions were good though.  Send your comments on what you think, and if I should share your thoughts on this subject with a follow up article.

🧡 A Quote from the Buddha

“Not by birth is one an outcaste, not by birth is one a Brahmin. By actions is one an outcaste, by actions is one a Brahmin.”

Vasala Sutta, Sutta Nipāta