Category: Feminine Ideal

The Sutra of Queen Śrimālā of the Lion’s Roar (Śrimālādevisimhanāda-sūtra) is one of three texts brought to Japan in 552 CE from Paikche, a kingdom in Korea. As explained in The Essentials of Buddhist Philosophy:

In 594 the Prince Regent, Shōtoku Taishi (574-622) declared Buddhism the state religion.

Buddhism at this time was quite devoid of the distinction of sects or schools, although the difference of Mahayana and Hinayana was clearly recognized. The Prince himself strictly adhered to Mahayana and wrote commentaries upon three Mahayana texts. The fame of these excellent annotations spread abroad, and one of them was chosen as a subject of commentaries by a Chinese savant.

The particular type of Mahayana that was adopted by the Prince may be seen from a consideration of the texts which were chosen. The first is the Lotus of the Good Law, a text devoted to the Ekayāna (One Vehicle) doctrine, indicating the idea of the good law. The second is the Discourse on the Ultimate Truth by Vimalakirti, a lay Bodhisattva of Vaisali, while the third is the Book of the Earnest Resolve by Srimala, a lady Bodhisattva, the Queen of Ayodhya. The central idea of this non-sectarian period was the doctrine of the Great Vehicle (Mahayana) as expressed in these three texts. This idea has remained the dominating feature of Buddhism throughout its history in Japan.

The Sutra of Queen Śrimālā of the Lion’s Roar was translated into English for the BDK English Tripiṭaka by Diana Mary Paul. In her Translator’s Introduction, she writes:

The story of Queen Śrimālā has a simple and beautiful theme, full of lush imagery and metaphors. The bodhisattva is the essential agent through whom living beings are instructed in the profound teaching of the tathāgatagarbha (“womb of the Buddha”). A future Buddha who is still embracing the teachings and instructing others, Queen Śrimālā becomes a bodhisattva who explains the doctrine of the tathāgatagarbha in the presence of the Buddha, after her parents send her a letter requesting that she study the teaching (Dharma). Awakening to the thought of enlightenment (bodhicitta), meditating upon the Buddha, she visualizes him and expresses the wish to follow the bodhisattva path. Receiving the prediction of her future Buddhahood from the Buddha, she enters the path of the True Dharma and thus begins her bodhisattva practice.

Queen Śrimālā, who had the “lion’s roar “—or eloquence—of a Buddha, first converts the women of her kingdom, then her husband, a non-Buddhist, and finally the men. Śrimālā is praised for her intelligence and compassion, not for her beauty or wealth, which are implicit. She is proficient in explaining the Dharma and is charismatic, as are all the bodhisattvas throughout Buddhist literature. Queen Śrimālā describes the True Dharma using four metaphors: 1) the great cloud, which is the source of all good merits pouring forth on living beings; 2) the great waters, which are the source for creating all good meritorious acts; 3) the great earth, which carries all things just as the True Dharma supports all living things; and 4) the four jewel storehouses, which are the four types of instructions that living beings accept and embrace.

The text raises the question of the possibility of female Buddhas. This question had continually vexed Buddhist scholars and commentators, who attempted to come to terms with the possibility of a relationship between the notion of the ultimate spiritual perfection or Buddhahood and the feminine. Such a relationship was viewed with ambivalence. This question was raised only by Mahayana Buddhists, particularly those who proclaimed the one path to universal Buddhahood. For these Buddhists, all men and women equally had the nature of the Buddha. If women were truly capable of having Buddha-nature in this lifetime without denying their female gender, this would implicitly indicate that women were not biologically determined as religiously, psychologically, and physically inferior to men.

One popular theme in Mahayana Buddhist texts had been the teaching of transformation from female to male, providing a means, both literary and spiritual, for women to become bodhisattvas and Buddhas. Other texts and commentaries suggest that there is no need to undergo a gender change through either vowing to despise the female nature or through rebirth as a male after death as a female.

The controversy that arose among scholars concerning Queen Śrimālā’s level of spiritual attainment may reflect continual controversy among Buddhists with regard to the bodhisattva ideal and the image of Buddhahood as female.

The entire tone of the text, in which the bodhisattva is the supporter, acceptor, and compassionate Dharma mother, suggests female imagery. The question of whether or not women were ever recognized as potential or imminent Buddhas remains unanswered.

In 1974, Diana Mary Paul published her PhD dissertation at the University of Wisconsin-Madison. This in turn was reprinted as Number 30 in the American Academy of Religion Dissertation Series edited by H. Ganse Little Jr. and published in 1980 under the title, The Buddhist Feminine Ideal.

In reading this sūtra and Diana Mary Paul’s thesis, I was impressed by the sutra’s important lessons emphasizing that Bodhisattvas are Bodhisattvas not just for themselves but for everyone.

Over the next several days I will be publishing quotes from the sūtra and the thesis that illustrate this point. For Fall Higan, I will be using Queen Śrimālā to illustrate the Six Perfections.