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Monju on a Lion.jpg
Benzaiten and fifteen attendants.jpg

Benzaiten and Fifteen Attendants
13th century

Image Credit:
The MET Museum

The Harry G. C. Packard Collection of Asian Art, Gift of Harry G. C. Packard, and Purchase, Fletcher, Rogers, Harris Brisbane Dick, and Louis V. Bell Funds, Joseph Pulitzer Bequest, and The Annenberg Fund Inc. Gift, 1975

Women and Religion

 

Women's Pollution

 

In the combining of ancient Shinto with Buddhism the ancient gods of Japan became flawed beings in need of salvation through struggle and Buddhism. Interestingly, many of these gods transformed from male gods to female. [1] Often these transformations were explained as the gods having both a male and female form. However, along with this transformation the gods were explained to have become vulgar and human since they were susceptible to all the same emotions as humans from hate to love and even having sexual experiences. To ascend to buddha or bodhisattva, great struggle and suffering had to be experienced and only then could they be saved and ascend. Thus, it was speculated because women are innately sinful and flawed creatures, by having these Shinto gods become female, they would suffer more allowing them to have a great struggle that would lead them to godhood. [2] In most sects of Buddhism it is believed that women are almost incapable of attaining salvation without becoming a man. [3]

Blood Pool Sutra

Women’s pollution is often tied to blood during childbirth and sometimes to menstruation. It was believed that women’s blood, specifically, was polluted and thus women were hindered their salvation. [4] A notable example is the blood pool sutra that gained widespread use and popularity in the Muromachi period. Originally imported from China, by the priest Mokuren, who claimed to witness a hell specifically for women called the Blood Bowl Hell. In brief, Mokuren was told that women’s blood, when discharged during childbirth, is polluted and should it touch the earth then it and the earth gods become polluted. Further if she washes her clothes in a river, the water is then polluted and should people make tea from that water and serve it to the holy people, the priests also then become polluted. A major sin. The Blood Bowl Sutra was used to avoid this outcome and was copied and recited heavily in the Muromachi period. Within the late Muromachi there were various depictions of female exclusive hells, but none specifically for men. However, the notions depicted in the sutra and story are concurrent with beliefs of ancient Japan that female blood was both sacred power and temporary pollution. Similar purification rituals have been seen even in the 10th century. [5] The blood pool sutra exemplifies men’s complex desire to create offspring, but also their aversion to the female blood produced by it. It also shows the regard for women as inherently mystical and having a power that is unknown and uncontrollable for men and so feared and regulated.

Image Credit:
The MET Museum

Mary Griggs Burke Collection, Gift of the Mary and Jackson Burke Foundation, 2015

Niu Myōjin.jpg

Niu Myōjin early
14th century

Chōmeiji Temple Pilgrimage Mandala.jpg

Role of Nuns

Image Credit:
The MET Museum

Purchase, Sue Cassidy Clark Gift, in honor of D. Max Moerman, 2016

Nunneries were of course places for women to truly show devotion to religion, but more realistically they were places to retire elite women who no longer serve or couldn’t serve a purpose. During the end of Kamakura into Muromachi, several places were established to support women who chose (or were forced) to become celibate. The Zen and Ritsu Buddhist schools established several nunneries alongside monasteries. Women who couldn’t bear children or widowed often were sent to nunneries to remove them from the household. Surplus male nobles also were sent to monasteries. Some women were forced to by fathers or male heads. Nunneries offered protection to women and a space for those who remained single and childless (as many Nyobo had become). Further nuns fulfilled a certain societal role and are shown to be an example of gendered labor within medieval religion, doing things such as laundering monk’s soiled clothes. [6]

Chōmeiji Temple Pilgrimage Mandala second quarter
16th century

Footnotes

[1] Wakita 2006, p. 36
[2] Wakita 2006, p. 37

[3] Wakita 2006, p. 31

[4] Wakita 2006, p. 17

[5] Wakita 2006, p. 82

[6] Tonomura 1998, p. 165-166

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