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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修行之人:大觉者必然是大世者

Master Wonder · Apr 15, 2025

提要:短文一篇,适合信仰修行者。 “修行”二字,往往被误解为远离尘世、闭目清修,仿佛只有在山林古刹之中才有“道”的回音。然而,真正的修行,从来不是逃避世界,而是透过世界,识破世界,超越世界。而能大觉者,必先为大世者。 大世者,乃体验世界、悟解世界之人。 他不逃避苦难,不回避复杂,也不拒绝人情世故;他入世深广,心眼敞开,在生老病死、荣辱沉浮、情爱利害中亲历体验,不以一己喜恶躲避真实。 他愿意活过整个“人”的全部过程,穿越欲望、恐惧、迷惑、失落与狂喜。他深入五浊恶世,不为浊所染,而是在其中锻炼出一颗不动之心。 没有深入世界的人,无法真正觉知人生的虚妄与实相;没有体验人性的幽微与苦痛,亦难窥见“空性”的深远。 许多修行人误以为断绝尘缘即可得道,殊不知闭门清净之中易生幻觉——以为自己已远离烦恼,实则烦恼只是暂时未被触动。 唯有大世之人,才可能真切而深刻地通达众生苦乐、生命本质,从而升起大悲、大智、大愿。 释迦牟尼曾贵为太子,却不恋王宫富贵,而是踏入人世之苦,亲历病患、死亡、衰老之无常,由“观苦”而觉悟四谛,成就无上正觉。 他未尝舍世而成佛,乃由深观此世而得“出世”。 耶稣亦非天上之神祇,高高在上地俯视世人,而是以血肉之躯行于尘世,与罪人同行,与贫者共处,经历人间之背叛与十字架之苦,才化身为神圣之道。 大道从来不在庙堂深处,而在人间烟火中。 大觉者,必然是大世者。 因为只有真正见过黑暗,才知道光的方向;只有体验过深沉之痛,才会长出悲悯之心;只有彻底融入世界,才能彻底超越世界。 修行不是修一个“我”远离世界,而是修一个“我”能承载整个世界,并在承载之中,看破它的虚妄,识得它的真相。 故修行者不可浅尝即止,不可避世求安,而要有大心量、大气魄,敢于与世界同呼吸共苦乐。 不是为了沉迷世间,而是为了悟透世间;不是为满足我执,而是为了超越我执;不是为了成为某种“成功修行者”的形象,而是为了脱去一切形象,直面真实的生命流动。 一切成道之人,必是深度活过的人;一切大觉之人,必是大世之人。 他们不拒世界,也不依赖世界。 他们活得比谁都深、都真,然后从尘土中站起,以真实的觉知与清醒回望世界。 如莲花出于淤泥,芬芳不染;如慧灯照见世相,明心而不迷心。 一乘公益奉献此文。

被名声推倒的“大和尚”

Master Wonder · Apr 11, 2025

本文基于个人的见闻,适合修行者阅读。 佛门古刹丛林中,时常可见一些所谓“大和尚”被名声所推拥而上,居于高位。然细观其行,修证尚浅,功夫未成,不过因世人敬仰、名声骤起,遂为虚荣心所挟,过早披上高僧之袈裟。 未得而自谓得,未悟而强说悟,其道心已在不觉间迷失于浮誉之中。 一念沉迷,如飞蛾扑火,初心虽存,却渐为名利所蚀,不能自拔。 久而久之,修行寸步难进,实令人惋叹。 一、误入名利之网 佛门有言:“名闻利养,修行之大贼也。”虚名最易招惹贪著之心,亦最能令道行之人起傲慢、落魔境。如古德所警:“很多修行人到后来着魔,正因名气一大,利养一多,贪心与傲慢随之而起。”名声如蜜,初尝甘甜,久则生黏,使人沉醉其中,不能自省。 未有实证的僧人,若骤得礼拜供养,便易误以为道业已成;赞誉盈耳,贡高我慢随之而生。贪嗔痴慢暗中增长,清净之心地为之蒙蔽,魔障亦由此而起。 昔日精进之志,也在种种应酬中日渐耗散。表面光鲜,实则空转;身披法衣,心离正道。 此辈既被名推而倒,便非身倒,而是心倒;非形弱,而是志失。其修行之根,已摇摇欲坠。 更有甚者,若耽于伪饰德相,自视甚高,便不但自误,亦误导众生。佛制明戒:“未得谓得,未证言证,是大妄语。” 若因名而生妄,虽无明言,内心亦犯实失。 久而久之,正信崩塌,德行损耗,堕落之路已悄然成型。或如提婆达多,因贪权夺势而堕入深渊,遗祸千古;或虽不至覆灭,亦如折翼之鸟,再难高飞于菩提之境。 二、明心见性,破妄归真 究其根本,修行之要,在于内观自性,不随外境所转。佛陀早示:众生本具如来智慧德相,惟妄想执著所障,故不能显现。换言之,自性之光本自圆明,惟因名利之尘覆之,令其黯淡。 “大和尚”之“大”,不在法座高低,众口称颂,而在其是否真实照见本心,明心见性。 唯有返照内心,破除执著,见诸法如幻,方可照亮修行之路。 如佛经所言:“名闻如暗影,惟智光内照,则影随光灭。”若以智慧观照自心,识得世间声名如镜花水月,便可安然行于红尘之中而不为其所染。 “自性光芒,照亮修行”。此为真修之道。外名可夺人耳目,却夺不了本性光明;浮荣可动人心志,却遮不住自心本觉。唯有慧眼自照,于妄中见真,于扰中守静,方为菩提正道。 三、淡泊明志,道在不言中 佛门中不乏警世之范,如印光大师、虚云老和尚等近代高僧,一生淡泊自守,不为名累,不受利役。十方供养,尽归弘法利生,不存毫末私心。正因他们以戒为体,以智慧自照,故能八风不动,荣辱不惊,愈陷尘劳,愈显道光。 由此可见,修行之根在己不在他;得道之要在证不在声。 外界千万人的敬仰,无法代替一人内心的觉悟;名利再盛,亦掩不住未明之心。 惟有自性光芒源源不息,日日照耀其心,方能守得寂寂道心,于喧嚣中自有一方清凉净土。 结语:返本归真,不负道心 僧人修行,贵在如莲花出淤泥而不染,身处红尘而心在道中。 凡被名声推上高位者,尤当时时自省:若德不配位,福难久持;若妄心生起,必招迷途。 自性光芒,照亮修行。唯返本归真,方不负出家初心;不逐名利,方可守得清净本愿;不迷虚妄,始得破妄归真。 愿一切修行者皆能以惭愧为衣,以清净为食,以定慧为灯,安住如如之境,行于无碍之道。如此,则道心不坠,菩提日增,既不致为名所推而倒,亦能于无声处,守得一灯长明。

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