The Property Divide: Women’s Rights and the Fight for Equality in the Family

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Daohe · Jan 5, 2025
Recently, I saw a friend post the following content on a social media platform (the post was shared with her consent): In China, many only daughters may seem like the sole heirs in their families, but unlike the only sons, they have never been raised with the expectation of inheriting. Many parents, despite having money, […]

Recently, I saw a friend post the following content on a social media platform (the post was shared with her consent):

In China, many only daughters may seem like the sole heirs in their families, but unlike the only sons, they have never been raised with the expectation of inheriting.

Many parents, despite having money, become tight-fisted when it comes to buying a house or sending their daughters abroad for study. They never discuss the family’s financial situation or planning with their daughters. Furthermore, from a young age, women are burdened with the societal expectation to view money as insignificant, to place the needs of others above their own, and to work hard without expecting material rewards.

Over time, the energy of money never truly reaches women. They are left without any real power, while bearing the weight of societal expectations and responsibilities.

I consider myself someone who pursues a life of intellect and idealism. After becoming a Buddhist, it felt as though the religion also expected me to be altruistic and to scorn materialism. But isn’t it true that idealists need money to turn their dreams into reality? What a painful realization!

I later discovered that in the original Buddhist scriptures, the Buddha’s teachings for lay followers place a strong emphasis on material matters. After all, he was a Taurus.

He believed that for lay followers to attain happiness in this life, they must have a good relationship with money. In this aspect, he was very pragmatic. “All wealth, once obtained… should be carefully protected, so that kings, thieves, water, and fire do not take it away or cause it to be lost. Those who do not guard it well will lose it.” This shows that safeguarding one’s wealth is considered an important lesson of spiritual practice.

For women, in order to shed that burden, they need to recognize what property rights truly belong to them.

Regarding the issue of women’s rights mentioned in the article, Yicheng Commonweal has engaged in thoughtful discussion and analysis. Below are our interpretations and proposed solutions to this matter.

1. Women’s lack of financial power is a structural problem

The phenomenon discussed in this article is a clear example of a widespread social issue, highlighting the unique challenges women face within family and societal structures. Many only daughters, despite being the apparent sole heirs of family wealth, are not raised as true successors due to traditional beliefs. This issue not only reflects the gender biases of the feudal landowning system but continues to be reinforced in modern society through cultural norms, education, and social practices.

One of the most concerning aspects is how women are often taught to undervalue money and prioritize spiritual pursuits, even to the extent of ‘selflessly dedicating’ themselves to ideals and altruism. This cultural ‘spiritual façade’ keeps women in a vulnerable position when it comes to financial matters: they struggle to claim their rightful property and lack the awareness to protect their resources. This not only deprives women of their fair share in family wealth distribution but also limits their opportunities for economic independence and the realization of their dreams in society.

At the heart of this issue is a profound civilizational problem. When society burdens women with excessive moral obligations, it fails to provide the necessary resources and support in return. As a result, women’s rights are left unprotected, and even basic respect becomes difficult to achieve.

2. Gender Inequality as a Sign of Underdeveloped Civilization

This issue stems from the level of civilizational and cultural development. In feudal societies, family property was passed down primarily through men, who were seen as the carriers of the family legacy, while women were assigned roles of support and service. Although this gender-based division started to loosen with the rise of industrial society, it remains deeply ingrained in many families.

Modern civic culture highlights individual rights and equality, particularly in the distribution of resources, where gender should not be a restricting factor. As society matures into a fully developed civic culture, gender equality will become an unquestionable norm. Women will no longer need to endure or compromise to claim their rights, but will naturally be recognized as equal holders of property rights. If gender bias persists, it would represent a regression in civilization. Humanity as a whole must remain alert to this backward slide.

Modern society’s progress is not just shown through economic development and technological innovation. It is also seen in the pursuit of fairness and justice. This pursuit requires us to reassess gender issues in wealth distribution, discard traditional views, and fight for women’s rightful rights. In doing so, we will advance human civilization even further.

3. The limits of Buddhism on women‘s rights

The article mentions that the author seeks guidance on wealth distribution through Buddhism, which reflects a deeper need for spiritual solace. It turned out that the Buddhist tradition’s attitude towards wealth is not one of outright denial. In the teachings of early Buddhism, the Buddha clearly instructed lay followers to learn how to manage and protect their property.

As lay practitioners, managing wealth properly is not only a fulfillment of personal responsibility but also a necessary condition for maintaining happiness in this life. The Buddha’s pragmatic view offers important insights for today: wealth management is not in conflict with spiritual pursuits, but rather a part of life. It forms the foundation for personal growth and fulfilling societal responsibilities.

However, the post clearly points out that there are limitations in Buddhist teachings when it comes to wealth management, particularly in addressing the needs of modern civilization. This is not due to a lack of wisdom in Buddhist doctrine, but because the social context during the Buddha’s time was vastly different from today’s modern society. As a result, traditional teachings cannot fully meet the awakening of women’s economic rights in the modern world. This issue is also present in other religions.

Modern women need more than just guidance on how to protect their property. They require a clear system of support and cultural backing to help them claim their rightful wealth and achieve economic independence.

4. The Shared Origin of all Faiths: a road towards gender equality

The idea of ‘the Shared Origin of all Faiths’ blends insights from multiple schools of thought, providing a fresh framework for tackling the complex issues of modern society. When it comes to wealth and gender rights, “the Shared Origin of all Faiths” promotes a more balanced and systematic approach to civilization and happiness:

  • Understanding: Eradicating gender bias begins with awareness

Gender inequality in wealth distribution often stems from cultural habits and biased beliefs. Understanding emphasizes that through communication and education, family members and social institutions must reconsider the traditional gender division of labor. Only by recognizing the necessity and legitimacy of women’s fight for property rights can we lay the foundation for resolving this issue.

  • Unity: Pursuing Equality in Rights and Responsibilities

Under the framework of the Shared Origin of all Faiths, wealth is not only a material resource but also a symbol of rights. Both family and society need to achieve equality of rights between genders, ensuring that women have the same status as men in property inheritance and resource distribution. Only with equal rights can women truly fulfill their social roles and realize their self-worth.

  • Integration: Integrating individual rights into societal progress

Integration is not just about the realization of individual rights, but also about embedding these rights within the larger framework of societal development. Women’s involvement and contributions are indispensable, whether in wealth distribution or the advancement of civilization and happiness. Only by incorporating the awakening of women’s rights into the broader vision of civilization can society achieve true harmony and progress.

5. Women’s Rights Awakening: From Property to Shaping Civilization

The fight for women’s property rights goes beyond being a personal issue, as it is directly tied to the future of social civilization. Wealth is fundamentally a resource, and its distribution often shapes the power dynamics in society. In the past, women’s lack of access to wealth led to their marginalization. Today, the awakening of women’s property rights represents a vital step toward achieving social justice and fairness.

From managing household wealth to achieving gender equality in society, women need to challenge traditional beliefs and actively fight for control over resources. At the same time, society should reach a consensus on the creation of a fair environment through institutional support and cultural promotion to ensure women have equal opportunities.

The Shared Origin of all Faiths centers on human happiness and offers a vital path for women to claim equal rights by integrating wealth, spirituality and civilization. Wealth and happiness are not in opposition. Only with a strong material foundation can women truly manifest their self-worth and fulfill their ideals.

6. Conclusion: Toward a more civilized future

Money and power are unavoidable core issues in social relations. Women’s property issues are the result of the clash between traditional views and modern civilization, and a necessary challenge in the progress of society. We must acknowledge that fair wealth distribution is not only essential for individual happiness but also the foundation of social justice and harmony.

The Shared Origin of all Faiths offers an integrative perspective beyond religion and culture, reminding us that the development of civilization requires not only technological progress but also the elevation of values. As half of humanity, the awakening and realization of women’s rights is an essential demand for the overall improvement of human happiness.

When every woman has equal access to wealth and rights in both the family and society, a truly civilized society will be achieved. This future represents not just the awakening of women, but also the path to collective well-being for all humanity.

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扩展引导:如何正确进入“法界原身”观修法门

Master Wonder · Apr 24, 2025

前篇:回归清净无垢的本源之相 观想偈 · 归原身 初心未染似晨光, 法界原身本无常。 不老不死真自在, 清净庄严是我相。 观中见我如童子, 莫令妄念着衰苍。 若言道体依形老, 谁人得度出三光? 三昧入处观无垢, 一心念佛见如常。 昔日诸佛皆少年, 妙相庄严破魔障。 一、入观准备:净心、净语、净境 二、观想次第:自他两相皆年轻庄严 三、出定回向:愿念化形,愿形入道 出定之后,合掌回向: 愿我今观法界本原身, 不着老相,不执形色, 永离生死之相,安住法性之实。 愿一切众生亦得如是无老无灭之身, 归于清净佛土,共证妙庄严境。 法义提示:为何年轻不是执相,而是返本? 有修者或疑:是否观想年轻是一种对“青春”的执着?实非也。 结语再言:勿忘心中之“道龄” 很多人只记得肉身的年龄,而忘了“道龄”。 你修道之年,是否还存最初的光明愿心?你在法界的原貌,是清净无瑕,还是沉重老朽? 愿诸修行者时时内观法界之本原,不以今生之疲惫扰乱来世之相,不以尘世之苦役蒙蔽初心之光。 清净的原身不在彼岸,就在你当下的一念清明之间。  

観想の手引き:清浄無垢なる本源の相へと回帰する

観想の手引き:清浄無垢なる本源の相へと回帰する

Master Wonder · Apr 23, 2025

観想は、多くの修行者にとって日々の大切な修練です。それは、特定の具体的な姿や象徴に意識を集中させることを通じて、修行者が心の雑念を浄化し、意識の次元を高める手助けとなります。繰り返し観想を行うことで、修行者は心の中にある具体的な姿を構築するだけでなく、その姿を通じて、より深い法界の真理を感得していくのです。 この具体的な姿を、本稿では「法界原身(ほっかいげんしん)」と呼びます。これは、何らかの肉体的な形態を投影したものではなく、時間を超え、生滅を超えた、本来の面目です。それは、修行者一人ひとりが、始まりのない遠い過去から本来的に具えている、清浄なる法身(ほっしん)なのです。 私たちが帰依を誓い、浄観を修し、定に入って内省する時、実は、少しずつ心の塵や垢を洗い浄め、真実の自己へと回帰しているのです。 しかし、多くの修行者は、観想において極めて重要な一つの問題を見過ごしています。それは、私たちが観じ、念じているものが、知らず知らずのうちに、私たち自身の未来の姿とエネルギーの状態を形作っているという事実です。 一、観想におけるよくある誤解:老いた姿を観想すること 多くの人々は、修行の中で帰依する聖者や導師、祖師の姿を観想する際に、習慣的に、彼らを慈悲深く荘厳で、白髪の老いた姿として設定しがちです。表面的には、これは尊敬の念や、年輪を重ねた智慧への連想から来るものでしょう。しかし、実際には、このような「老いた姿」を観想する様式は、無意識のうちに心識の奥深くへ、時間、老朽、衰弱といった種を植え付けてしまいます。 心生ずれば則ち種々の法生じ、心滅すれば則ち種々の法滅す。 (心が生じれば、すなわち様々な現象が生じ、心が滅すれば、すなわち様々な現象は滅する) 観想の中に打ち立てられた世界は、本質的に、私たちの「未来の身体」を形成しています。これは特に、密教的な観想や、壇城(マンダラ)との一体化を修する行者にとって、極めて重要です。 もし心が常に「年老いた聖者の姿」を捉えているならば、あなたが未来に成就させる道身(どうしん)や法身(ほっしん)は、自ずとそのような形態へと向かっていくでしょう。そうなると、弟子が観想の中で描く自己の姿が、祖師よりも年老いている、といった笑うに笑えない状況さえ現れるのです。 このような姿における混乱は、修行の進歩を反映しているのではありません。それは、心識がいまだ清まらず、法への念が正しくなく、観想が円満に達していないことの現れなのです。 二、正しい観想の道:若々しい心持ちを保つこと 修行における観想では、若々しく、清浄で、荘厳でありながら、智慧に満ちた姿を設定してみてはいかがでしょうか。これは、「法界原身」に対する、自発的な呼びかけです。 若々しさとは、肉体の年齢への執着ではなく、永遠の生命力と初心の状態を意味します。 観想の中の若々しい自己の姿は、演劇的な幻想ではなく、「本来初めの」状態へと帰る、自性の真実の姿なのです。 法界において見ると、一部の修行者の「心身の姿」は、彼らが礼拝する古代の仏陀よりも、かえって風雪に耐えた老いた姿に見えることがあります。これは恥ずべきことではなく、観想の仕方にズレが生じていることの現れです。 なぜなら、あなたの心識が、長年の間に、「苦行、老いた姿、重々しさ」を道の象徴として捉えるようになってしまったからです。「光明、清浄、覚照(照らし覚ること)」ではなく。 仏陀が成道された時、そのお姿は三十二相が円満に具わり、八尺の金色の身体のように荘厳であったと言われます。そこに老いた姿があったでしょうか。 観音菩薩が姿を現される時、常に童子や、妙齢あるいは青年の女性の姿をとられるのは、その智慧が円満であり、あらゆる縁を受け入れることができる、ということを象徴しています。 これは偶然ではありません。法性の智慧が、観想の力に対して慈悲をもって巧みに作用しているのです。 三、法界に年齢はない:清浄なる本来初めの姿へ帰り、本来の我を証する 真の「法界原身」とは、年齢のない身、汚れのない身です。 それは老いることも死ぬこともなく、少なくも多くもなく、幼年でも老年でもなく、恒常的な若々しさを保つ智慧の相なのです。 私たちが観想する時に、自らを清浄で若々しい姿とすることは、実のところ、まだこの世の塵にまみれていない、自らが持つ光明の種を、本来の場所へ還してあげる行為なのです。 このように観想する時、心に現れるのは貪りでも欲望でもなく、姿形への執着からくる華やかさでもありません。それは、より高次の次元へと通じるものです。 結語:願わくは、諸々の修行者、速やかに法身を証し、自ら原身を現さんことを すべての修行者の皆様が、静坐し、真言を唱え、観想し、礼拝する時に、常に「我とは誰か」を思い起こし、常に「我は、いかなる法身を成就すべきか」を照らし見つめることを願います。 この世の時間が、あなたの内なる法界の本源を束縛することのないように。誤った観想が、あなたの未来に、老いと疲弊の身体を創り出すことのないように。 願わくは、諸君が: 自らの身を観ずること、清浄なる童子のごとく、法身に汚れなく。 帰依する対象を見ること、妙齢の大士のごとく、慈悲の光が燦然と輝く。 一念一念に初心へと帰り、一歩一歩に道身を証されますように。 法界原身は、本来、老いることなく、本来、垢(けが)れなし。 どうか、一人ひとりの観想が円満に成就し、修行が自在となり、真実の自己へと帰られますように。 ——謹んでこの文を、道を行くすべての人に捧げます。 より深く学びたい方へ:「法界原身」の観想法門に正しく入るには

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