The Concepts and Practices of Vinaya in the Humanistic : A Case Study of Monastery1

Tzu-Lung (Melody) Chiu Postdoctoral Research Fellow, Buddhist Studies Department of Religious Diversity

zu-Lung (Melody) Chiu is a postdoctoral fellow at the Max Planck Institute T for the Study of Religious and Ethnic Diversity. In 2016 she received a Ph.D.at Ghent University, Belgium. In her dissertation, Contemporary Buddhist Nunneries in and Mainland China: A Study of Vinaya Practices, she explored Chinese Mahāyāna nuns’ perceptions of how they interpret and practice vinaya rules in the contemporary contexts of Taiwan and Mainland China. Previously, Tzu-Lung was a Postdoctoral Fellow in Buddhist Studies at the University of California, Berkeley (2016-2017). She obtained her MA in Women’s Studies at Lancaster University, UK. Her research interests include India Vinaya rules, , gender, the rules, the qinggui (rules of purity), , and Contemporary Chinese Buddhism in Southeast Asia (especially Bangkok, Yangon and Mandalay).

1 This is a preliminary draft. Please do not cite or distribute without the prior permission of the author. 2018 6th Symposium on Humanistic Buddhism 397

道宣 , one , one Similar Similar

3 四分律刪繁補闕行事鈔 illustrates the pivotal role that monastic rules play: play: rules monastic that role pivotal the illustrates

2 In Buddhism, monastic rules embody the ideal of how monasticIn Buddhism, rulesideal of how embody the As a rule, most books and articles today use the pinyin system to transcribe system to pinyin use the today articles books and most rule, As a T40.n1804, p50b18–19. Chinese names and terms. I have done the same throughout this article. Chinese names and terms. I have done the same throughout this article. their use to opted have I authors, Taiwanese to referring when Nevertheless, personal romanization, as it appears in their publications.

comments have been made by numerous modern scholars. As As numerous modern scholars. comments have been made by the without Buddhism “[n]o is there it, puts Carrithers Michael the Discipline” (1984: 133). Sangha, and no Sangha without However, it is important to that the Buddhist precepts bear in mind different dramatically context a India, Ancient in compiled were conditions. In this context, it from contemporary Chinese monastic application the comment on Chodron’s Thubten considering worth is religious “All world: contemporary the in rules monastic Buddhist of to maintain the continuity of the traditions face a similar challenge: same time making it relevant to tradition from the past while at the Ann Heirman has aptly pointed out (2012: As the present” (2001: 28). setting monastic ideal an what us about “inform Vinayas the 428), what to however, know, to hard still is It like. look to supposed is all the rules given by disciplinary extent people actually observed Chandler reminds us that not many and thus normative texts.” Stuart tradition, are doing exactly at monastic members, in any Buddhist requires (2004: 165). Since there has been Vinaya all times what the “The Vinaya “The Vinaya Piṭaka is about the lifespan of the Buddhist ; as long as the Vinaya Piṭaka exists, the Dharma exists.” 2 3 Introduction monks and Buddhist lives, daily their regulate should followers nearly two to observe precepts established and nuns are required recorded in the Sifen saying A years ago. thousand five hundred xingshi chao lü shanfan buque (596–667), of the most important commentaries by Master Daoxuan Daoxuan by Master commentaries important most of the

— 7 . , founded by , founded by 慈濟功德會 and Cheng Yen (Tzu Chi) Yen and Cheng

6 (b. 1927) is the founder of Fo Guang (b. 1927) is the founder of Fo Guang and the other two leading Buddhist and the other two leading Buddhist

5 星雲 (1930-2009) was a prominent Chan master and and (1930-2009) was a prominent Chan master , one of the largest Buddhist institutions in Taiwan. Taiwan. in institutions Buddhist largest the of one , 聖嚴 佛光山 ), one of the largest Buddhist institutions in Taiwan. Currently with Currently with Taiwan. Buddhist institutions in ), one of the largest Chandler argues that “[Modernists], unlike traditionalists, that “[Modernists], unlike traditionalists, Chandler argues

4 Stuart Chandler claims that current religious leaders leaders claims that current religious Stuart Chandler The Tzu Chi FoundationTzu (or Ciji Gongde hui) The Venerable Venerable Sheng Yen This paper only focuses on the modernist aspects for the analysis of Fo GuangThis paper only focuses on the modernist religious scholar as well as the founder of Dharma Drum Mountain (Fagushan 法鼓山 about fifty monks and 200 nuns affiliated to the monastery. Shan Monastery. An in-depth discussion of Chinese Buddhist Perspectives on An in-depth Shan Monastery. aspects is beyond the scope of this study. Traditionalists Yun Master Hsing Venerable non- has been recognized as the largest Taiwan, in Yen Cheng Venerable social worldwide for organization humanitarian international and governmental (2012). Yao (2009) and For details, see C. Julia Huang welfare and charity. Shan Monastery Shan and education Buddhist and Buddhism humanistic advocates strongly He universities for both numerous monasteries and opened services, and has Currently there are more than monastic members and laypeople worldwide. affiliated to this monastery 1,000 monastic members (of both genders)

7 however,… are more likely to question both the continued viability continued the both question to likely more are however,… inherited with associated customs and interpretations of certain practice and aspects of cumulative tradition… whether certain its date back to even or of the religion elements central were Monastery, Shan Guang Fo of founder The (ibid:179). founding” Yun, Master Hsing Venerable organizational leaders or founders in Taiwan–Venerable Sheng Sheng Taiwan–Venerable leaders or founders in organizational (Dharma Drum Mountain) Yen 4 5 categorize the ‘‘traditionalists’’ and the ‘‘modernists,’’ using the the using ‘‘modernists,’’ the and ‘‘traditionalists’’ the categorize (2006:178). of religious revivals to garner support historical rhetoric and the distinction between religious traditionalists’ However, regards is complex because each camp viewpoints modernists’ missions already established religious itself as promulgating (ibid). the subject of considerable debate and controversy (traditionalist vs. (traditionalist debate and controversy of considerable the subject should be whether and how monastic disciplines modernist) about world. and/or reformed in the contemporary appropriately observed 6

The Concepts and Practices of Vinaya in the Humanistic Buddhism: A Case Study of Fo Guang Shan Monastery 398 2018 6th Symposium on Humanistic Buddhism 399 Da zhi Fenbie Fenbie 人間佛 人生佛

Venerable Venerable

9 人間佛教的 renjian fojiao renjian (1906–2005) was a Chinese monk Chinese (1906–2005) was a 印順 Renjian fojiao de jie ding hui Renjian fojiao de (Treatise on Analyzing ), a commentary on on (Treatise played a crucial role in early twentieth century Chinese century Chinese played a crucial role in early twentieth Mahāprajñāparamitāśāstra, attributed to Nāgārjuna and , 太虛 分別功德論 大智度論 ). He indicates that the contemporary Buddhist community community Buddhist contemporary the that He indicates ).

, traditionally said to have been translated into Chinese Ekottarāgama, traditionally said to have been translated 8 While there is a consensus among Buddhist monastics in monastics in a consensus among Buddhist While there is ), whereby Buddhist monastic members should contribute to society by should contribute to society by ), whereby Buddhist monastic members ) in Taiwan. Humanistic Buddhism encourages monks and nuns to interact Humanistic Taiwan. ) in In certain Buddhist canons, laypeople and monastic members who and monastic members who In certain Buddhist canons, laypeople Master Taixu said to have been translated (or compiled) by Kumārajīva in the Later Qin 1989:74–75) (T25. n1509, p66a12–a13: Williams, (384–417) dynasty (cf. Vinaya Piṭaka should not be heard by laypeople). For details, see Chiu (2017: 157-159). gongde lun the Vinaya in the Later Han (25–220 CE) dynasty (T25.n1507, p32a14–a15: Piṭaka should not be heard or seen by novices or laypeople); or the du lun have not yet received full ordination should not read Vinaya rules. For rules. For Vinaya should not read have not yet received full ordination Vinaya (T23.n1442, p672c4–c05: instance: the Mūlasarvāstivādavinaya Piṭaka is for monastics’ rules, lay people should not hear it); the rensheng fojiao “life Buddhism” (rensheng Buddhist reform, advocating 教 involving themselves in the world through Mahāyāna Buddhist teachings, funeral rituals. For on other-worldly rather than concentrating primarily Shun Yin (2001). Pittman see details, ( Buddhism Humanistic promoted having for famous 教 closely with the wider community.

8 9 have utilized the ‘‘modernistic rhetoric’’ to advocate Humanistic Humanistic advocate to rhetoric’’ ‘‘modernistic the utilized have Yin Venerable and Taixu Master of influence the via Buddhism Shun. 戒定慧 have during to behave as they would monastics should not expect expert period. Even though the Buddha was an the Buddha’s the establishing Buddhist precepts in accordance with in law, precepts are out time, certain that of and culture Indian customs Master openly discusses his view on Vinaya in his book, in his book, Vinaya discusses his view on openly MasterYun Hsing All Living Beings ( For Chinese Buddhism that lay people are not allowed to read the Chinese Buddhism that lay people are not allowed to read the precepts for bhikṣu content of Buddhist and bhikṣuṇī, precepts observe 250 250 observe bhikṣuṇī or As Xiaochao Wang As Xiaochao Wang

11 Accordingly, the purpose the purpose Accordingly,

10 Before presenting the analysis of my fieldwork findings, findings, fieldwork of my analysis the presenting Before Chinese Buddhist monks following the Dharmaguptakavinaya monks following Buddhist Chinese For example: (I) Having a bare right arm: India has a tropical climate, so it is so it climate, India has a tropical arm: bare right (I) Having a For example: (II) observe this rule. to climate in a cooler living for monastics unreasonable people modern India; ancient in coins use not did People money. No touching travel and other items of daily cannot avoid using money for food, clothing, his time, the Buddha established strict life. (III) No contact with women. In with But community. sound Buddhist a ensure to contact sexual about rules other, each with contact more nuns have monks and equality, gender modern So, as long as monks and nuns for example, during meetings and riding. contact, normal social and private in observe the boundaries between public Buddhist Some precepts. Preventative (IV) times. modern reflect will this afraid of more than necessary, monastics may practice these precepts Buddhists’ undermines turn in which things, do certain to for failing criticism thus eroding the power of Buddhist responsibility to benefit others, and preaching in the modern world. it study, narrow scope of the relatively Due to the rules and nuns, 348 rules. of bhikṣu list to discuss the complete not be possible will in detail. However, I have selected certain monastic rules for particular for particular certain monastic rules selected I have in detail. However, interest on the grounds considerable attention, that these rules have attracted by observe difficult especially considered are and/or academics among monastic members in contemporary contexts.

(2007: 175) points out, religious organizations generally revere generally revere (2007: 175) points out, religious organizations words, deeds and writings often their founders or leaders, whose norms and systems. In become the basis for their institutional 10 11 of step with the times (2009: 38-39). the times (2009: of step with of this study is to explore how Vinaya rules are interpreted and and interpreted are rules Vinaya how explore to is study this of and monastics in Fo Guang Shan (FGS) founder by the practiced was undertaken research The Buddhism. of Humanistic context the by the fieldwork observation, supplemented via interviews and data. collected documentary Findings (Selected) Research Yun’s Hsing Master Venerable how see to necessary first is it rules. Vinaya viewpoints on the overview of

The Concepts and Practices of Vinaya in the Humanistic Buddhism: A Case Study of Fo Guang Shan Monastery 400 2018 6th Symposium on Humanistic Buddhism 401 thought offenders are regarded as more serious more as regarded are offenders thought

: Breaking rules means transgressing precepts through through precepts transgressing means rules Breaking : Breaking rules and breaking a correct knowledge or knowledge or a correct rules and breaking Breaking 1. sins in politics. In Buddhist vinaya, wrong thought and viewpoint wrong thought In Buddhist vinaya, sins in politics. path. are the deep-rooted afflictions and an obstacle to the Buddhist the present context, this dictum helps us to understand how the how the understand us to helps dictum this context, present the his influences Yun) Master Hsing (Venerable institutional leader other words, this Buddhist beliefs and practices. In disciples in their factor exerts considerable influence on how the rules are practiced, Shan monastics role in explaining how Fo Guang and plays a crucial a as i.e., institutions, various in differently rules some observe may rule. Vinaya interpretation of the personal result of the founder’s Rules (summarized Vinaya ‘‘Humanistic’’ Key Concepts about as follows) viewpoint and corrected. which can be repented mistaken individual behavior, fallacy a means viewpoint or knowledge correct a Breaking fundamental a is which truth), the misunderstanding (deliberately will viewpoint broken a correct has who person A misreading. dharma. Buddhist learn cannot so truth, Buddhist the accept never but breaking a correct viewpoint Breaking rules can be confessed cannot. Some precepts people think receiving may unavoidably not do they that supposed (wrongly) are People them. transgress those who In fact, precepts. rules by not receiving worry to offend have committed only a precepts rules after receiving transgress which means they have repent, shame and can sin if they feel small precepts who do not receive Those, however, to be saved. a chance their behavior when transgressing and do not correct do not repent of the suffering experience will sins and more have rules, so they hungry ghosts and animals). So the three lower realms: hell, the a Buddhism as long as in shameful is not rule who breaks a monastic repents, and therefore still has a chance to be reborn. s/he sincerely a person breaking right viewpoints is beyond cure. However, political Similarly,

u/ and 2) and 2) precepts precepts ), 止持 ). “Refraining from from ). “Refraining ) together. 作持 ) buy also actively practices ) buy also actively ṣ of bhik ordination the ); 三聚淨戒 kuśala-dharma-sajgrāhaka-śīla ( 防非止惡 攝律儀戒 ). It is the way of spreading ). It is the way of spreading Mahayana tri-vidhāni śīlāni ) is a prohibitive precept; “practicing all good” precept; “practicing all good” ) is a prohibitive 饒益有情 ); and the ordination of bodhisattva vows should have have vows should of bodhisattva ordination ); and the ) is a prescriptive precept. In other words, you observe observe precept. In other words, you ) is a prescriptive In Buddhism, there are two ways to observe rules: two ways to observe rules: are there In Buddhism, ī precepts should process 諸惡莫作 ṇ u 2. Buddhist precepts should benefit life and the future. future. the and life should benefit precepts Buddhist 攝善法戒 眾善奉行 Prescriptive precepts (doing what is right is what (doing precepts Prescriptive evil” ( ( prohibitive rules by not doing wrong, because you transgress prohibitive rules wrong, by not doing because you transgress By contrast, you observe precepts when behaving wrongly. prescriptive rules by doing things to benefit others, because by not only passively Thus, vinaya not the rules. doing so, you offend evil ( prevents wrong against good. Buddhist vinaya is not a set of inflexible rules but should set of inflexible rules but should good. Buddhist vinaya is not a humanity of the precepts. For embody the spirit, meaning and Triple-Platform- Buddhism the example, in Chinese Mahayana Ordination embodies the spirit of Humanistic Buddhism to benefit śrāmaṇera/ of ordination The beings. sentient śrāmaṇerī ( sajvara-śīla keep to is ( the spirit of ( Anyone practicing Buddhism must therefore first cultivate right Anyone practicing Buddhism must right first cultivate therefore they can rely on the After receiving precepts, knowledge and views. they can confess and learn self-restraint; behavior guide their rules to precepts are not may transgress the rules. Buddhist even though they protection. they bring peace, security and to be feared; rather (avoiding doing wrong precepts 1) Prohibitive Buddhism by all Buddhism, however, only confers the ordination of of ordination the confers only however, Buddhism, Theravada bhikṣu precepts, that bodhisattva which lack the humanity has for all sentient beings. Furthermore, Buddhist vinaya historically over- not is which wrongdoings, passive of prohibition the emphasized discussing when Therefore, good. doing actively of spirit the in or that.” do this “don’t most monastics say negatively vinaya, not should monastics Buddhist that include examples Other bhikṣ

The Concepts and Practices of Vinaya in the Humanistic Buddhism: A Case Study of Fo Guang Shan Monastery 402 2018 6th Symposium on Humanistic Buddhism 403

yi Xingyun yi Xingyun When discussing the gurudharma

12 rules for Buddhist nuns have been the gurudharma rules for Buddhist nuns have been Firstly, applied in Taiwan and and Taiwan in gurudharmas applied on the discussions detailed For the Mainland China, see Heirman & Chiu (2012: 273-300); Chiu & Heirman & Heirman Heirman & Chiu (2012: 273-300); Chiu Mainland China, see (2014: 241-272).

rules, Venerable Master Hsing Yun commented that these have have these that commented Yun Hsing Master Venerable rules, last the over forth going from women brilliant many prevented work, “Humanistic Lin’s thousand years Su-Wen (2009: 37). In Venerable on Focusing Study Women—A on Ideas Buddhism’s (Renjian fojiao de nüxing guan— Yun” Master Hsing 12 give money and possessions to lay-people, lay-people are [not] [not] are lay-people to lay-people, possessions and give money to bhikṣu/ allowed to listen bhikṣuṇībhikṣus should precepts, and is precepts five receiving Although etc. nuns with associate not explained often people past the in world, human the of basis the vinaya by using the example of ‘five hundred rebirths as a being Fanwang based on wines’ hands touching while of hands deprived be wishing to learn Buddhism may Those rules. jing (Brahma-net) rules, and this up to so many to live unable by feeling discouraged years for the gurudharma over the last thousand true is especially from going forth. prevented many brilliant women which may have guidance which “humanistic”What is needed today is clear positive Vinaya “you should do this and that.” “Humanistic” Vinaya: and minds, and actively rules both passively regulates behaviors bodhisattva of spirit the developing by deeds doing good promotes vows to make a contribution that benefits both oneself and others 2009: 32-38). Yun, (Shih Hsing The Gurudharmas in the past and present. Since the the subject of considerable debate first nun, Mahāprajāpatī, accepted the eight “fundamental rules” the gurudharma rules are seenalmost two and a half millennia ago, nuns’ of the subordination on the impact profound a had have to order. order to the monks’

(Liberty Lianhe bao Lianhe Zhongguo Zhongguo 自由時報 showing how at

以星雲大師為主 14 This is confirmed by This is confirmed by —

gurudharmas have been 15 In China Times In Times China (

13 ], 21 April 2002). 人間佛教的女性觀 ), 1 April 2001, he further April 2001, ), 1 stated that, since times [United Daily News ), the monastery’s founder required all his disciples in Fo required all his disciples in Fo founder ), the monastery’s 中國時報 No one bows down to anyone else here. That just isn’t That just isn’t here. No one bows down to anyone else this addressed has Master The done. are things way the of the the egalitarianism before … In our studies, we see For example, see Lin (2001: 254–255); For example, see Lin Li (2005: 120–121); Laliberté (2004: Shih comments Hsing Yun that it to abolish the is unnecessarily painstaking In 2001, Chao-hwei submitted an article to Ziyou shibao 聯合報 84). (Yuan, gradually dropped be should they that advocates and rules, , 9 September 2001) in appreciation of Master Hsing Yun’s support of of support Yun’s Hsing Master of appreciation in 2001) September 9 , Times respect for again expresses his Yun Shih Hsing activities. her protests and inequality gender by caused problems the emphasizing work, Chao-hwei’s 26–30). See also Goodwin (2012: and the eight fundamental rules (2010: 204).

的考察 the Buddha. by down set precepts Buddhist to obey Guang Shan the gurudharmas did not need to observe Bhikṣuṇīs there, however, Moreover, changing times (2001: 254-255). because of the to abolish the launched her movement when Shih Chao-hwei publicly Yun Hsing Master Venerable rules, eight-gurudharma expressed his support in the media. 15 13 14 dashi weizhu de kaocha dashi weizhu David Schak’s interview data, in which a nun says: interview data, in which a nun David Schak’s Fo Guang Shan the eight rules can indeed be qualified as ‘‘frozen,’’ ‘‘frozen,’’ Fo Guang Shan the eight rules can indeed be qualified as abolished. without having been officially shibao the ‘frozen’ has Shan Fo Guang time long a for changed, have gender equality (Su,gurudharmas and has implemented a system of to gender issues, and also 2001). Fo Guang Shan is very sensitive (bhikṣuṇī) movement (Cheng, international nuns’ engages in the the practice and 2007: 49). Its views on, of, researchers, numerous by investigated thoroughly

The Concepts and Practices of Vinaya in the Humanistic Buddhism: A Case Study of Fo Guang Shan Monastery 404 2018 6th Symposium on Humanistic Buddhism 405 in his in his ) for nuns. Besides, Venerable Venerable Besides, nuns. for ) 西單 Venerable Master Hsing Yun considers that the rule of not considers that the rule of not Yun Master Hsing Venerable Buddha. We don’t go into this much because the question question the because much this into go don’t We Buddha. There arise. doesn’t women against of discrimination 2008: in Schak … (quoted here Rules Strict no Eight are 157) Venerable stressed that nun informant Shan Fo Guang My ) for monks; West (xidan West for monks; ) monastery lectured in the Buddhist College for student monks monastery College for student lectured in the Buddhist monks junior teaching nuns senior (of phenomenon The 233). (2002: of one on based “allowable” be to seems not nevertheless, monks), Zizhulin nun, The experience. informants’ my Mainland Chinese College Buddhist the by run courses some that me told example, for of Minnan did not have scholars had suggestedenough teachers, and that teacher nuns could fill the gap. Certain monks, however, could The nun in the private discussion. not accept being taught by nuns fact that female professors could expressed confusion about the She considers that this is a key lecture monks but nuns could not. rules in Mainland China; nothing example of the impact of the eight From Taiwan. in Shan Fo Guang in happen to likely is similar Yun Hsing Master Venerable how see to clearly is it above, the his in Buddhism Humanistic of equality gender the practiced has Fo rules. gurudharma of the implementation the without monastery context thus enjoy Guang Shan nuns in this less patrilineal-hierarchy to develop themselves and contribute to the the ‘infinite worlds’ Buddhism that we should not overlook. Money Touching The Rule of Not touching is difficult to observe strictly in modern society (2009: Master Hsing Yun has practiced the gender equality in monastic monastic in equality gender the practiced has Yun Hsing Master and taking meals, entering the Buddha-hall, daily life while (dongdan East sides: different in classes or meetings the attending 東單 states bhikṣuṇīs that many learned Yun Master Hsing ), he writes at length about certain), he writes at length 佛光與教團 There should no borrowing or lending between monastics There should no borrowing or lending and laymen. accumulate pure money Fo Guang Shan monastics may themselves. for the monastery rather than for and do not be greedy for Do not ask for private donations support. donors’ Spending money on Buddhism and people or monastic and people or monastic Spending money on Buddhism groups is the right way to use money. Monastics saving money to fulfil an ambition, or for a an ambition, or for a Monastics saving money to fulfil money in the Fo Guang business or a plan should put the If this cannot be done, it Shan monastic savings account. is unsuitable money. not enquire about another Fo Guang Shan monastics must someone in or interfere gossip deposit, bank persons’ (2006: 100) behavior. else’s

II. III. IV. I. V. VI. a small and nuns receive In Fo Guang Shan, Buddhist monks 37). The rule is ‘‘impractical’’ when customs change with the the with change customs when ‘‘impractical’’ is rule The 37). India; modern in ancient did not use coins times since people travel and using money for food, clothing, people cannot avoid Venerable by life (ibid: 39). In another book other items of daily Light and Monastic Order Buddhist (Fo Yun, Master Hsing guang yu jiao tuan regulations on money. He asks his followers not to privately not to privately He asks his followers money. regulations on business and contributes to Buddhist save money: money practice, but is also the root of affliction and disaster. Fo Guang and money, should have right attitude toward Shan monastics dealing of ways several suggests Yun Hsing Master Venerable with money appropriately: monthly wage. Shi Yiren, a senior member of Fo Guang Shan, Shan, Fo Guang of member senior a Yiren, Shi wage. monthly points out that the monastery is not against members having own provided they are not for one’s monetary savings individually, Buddhist for used be must money least, at principle, in benefit: saved on Fo Guang and good of society, general the and causes

The Concepts and Practices of Vinaya in the Humanistic Buddhism: A Case Study of Fo Guang Shan Monastery 406 2018 6th Symposium on Humanistic Buddhism 407 is “the

17 Monastic members in Fo Guang Shan are not are not Guang Shan members in Fo Monastic

16 One Fo Guang Shan nun interpreted the precept of money of money precept the nun interpreted Fo Guang Shan One ancient the in money as shells using people about What times, rather than gold and silver? I can explain that but I do not hold money, to you: I often joke, “Sorry, card).” On the surface, only use a plastic card (credit plastic credit card A this means I do not touch money. represents nevertheless it but nor silver, gold neither is meaning literal the see only to enough not is It money. gold, especially of the Buddhist rule about not touching used It is money. call we is what as gold or silver differently in Mahāyāna Buddhism, which emphasizes XX Venerable of giving money. the importance Stuart Chandler’s fieldwork data indicate that monastic members in that monastic members in fieldwork data indicate Stuart Chandler’s The monk is famous and has a name anonymous. Here I make the monk’s Foguangshan “had not bothered to close saving accounts in banks on ordination Foguangshan “had not bothered to close My informant nun also told me that but ... did not use them much” (2004: 172). she sometimes uses her personal bank account (opened before ordination) to do own banking system. Buddhist business, not relying solely on Foguangshan’s high-ranking position in Fo Guang Shan. It is not surprising that the monk (and Taiwan has some money to give to students, because devoted laity in the with accordance in envelopes red in gifts cash makes China) Mainland Chinese custom of supporting monks or nuns they admire.

allowed to save money privately, invest in a secular business, invest secular in a business, allowed to save money privately, members of leave money for use by secular or commit usury, detailed information According to the 220). their families (1985: regularly Shan Guang of Fo members Chandler, by Stuart collected stipend, varying four sources: (1) a monthly receive money from a present from as rank and post; (2) money individual’s with an such as day, envelope from laity on a special relatives; (3) a red works (if produced their from (4) royalties and Year; New Chinese (2004: 171-172). programs TV radio and any), such as books, handling in her own way: 16 17 Shan’s account. Shan’s envelope monk” in Fo Guang Shan because he gives gives he because Shan Fo Guang in monk” envelope containing students an envelope of my (lay foreign) each The good rapport. to build as an attempt cash generously it, as he money and then redistributes monk receives if money I would be taking to money. has no attachment Why would I not dollars. a million me you were to give events? Buddhist or students, educating for money accept and on charity money spend I can it, By redistributing the broken have I whether me ask you If work. social you I receive tell I can money, touching about rule for not is money bodhisattva: a of mind the with money a or tool a as money use just I people. other for myself but medium, for the benefit of others, rather than regarding it good nor evil. as my own. Money itself is neither Vinaya the interpreting with disagrees explicitly nun The literally, citing the examples of the credit card and other objects citing the examples of the credit card and other objects literally, value; no intrinsic having despite used as currency been have that unexpectedly bends this argument but she quickly and somewhat the she underscores In particular, of the rule itself. into a criticism specific purposes according to fact that money can be used for Mahāyāna Buddhism, which focuses on the path of the bodhisattva a compassionate mind, and who saves all sentient beings within both that see can we Therefore, of donation. practice the stresses Shan do not mind receiving the nun and the monk from Fo Guang it for Buddhist work re-distribute and handling money in order to that she does not consider and charity; and the nun, in particular, because handling money, has transgressed the precept against broader, and seemingly countervailing, the so under she does of the practice that It is worth noting a bodhisattva. of being ideal Venerable benefiting others through the use of money is stressed by who claimed that “only a person who has a Yun, Master Hsing on toward money and who knows how to spread it attitude carefree

The Concepts and Practices of Vinaya in the Humanistic Buddhism: A Case Study of Fo Guang Shan Monastery 408 2018 6th Symposium on Humanistic Buddhism 409 Via both documentary data and fieldwork interview, this this interview, fieldwork and data documentary both Via Buddhism and the general public, truly knows how to use money” knows how to use public, truly and the general Buddhism leader the of instances many of one This is 172). 2004: (Chandler, of a monastic influence on seeming to exert a strong community his disciples. Conclusion Vinaya of only shed some light on the picture study may not money) but gurudharma rules and not touching practices (e.g. the Master Venerable the Fo Guang Shan founder, also reveal that observance under take flexible attitudes toward rule Yun Hsing worth however, is, It Buddhism. of Humanistic influence the rethinking the degree to which Buddhist monastics can be flexible are questioned or challenged by the rules before they in observing to whether over dispute a Indeed, traditions. of different members observe the precepts flexibly or not still exists between modernists traditionalists (Humanistic practitioners) and (non-Humanistic Along with downplaying asceticism, As Chandler has noted, ones). path middle the treading that believe Buddhists Humanistic implies a certain openness to altering aspects of Buddhist practice, especially those monastic concerning life that, having have become circumstances, by current rendered outmoded been of the Any literalist interpretation obstacles to benefiting others. the founding said to contradict is fact, tradition, in of or Vinaya himself or to think for exhortation that each person is teacher’s This to every new situation. herself so as to respond appropriately the Buddha has the advantage understanding of how to emulate to is challenge hermeneutical The flexibility. for allowing of determine the degree to which such flexibility is permissible Humanistic follow not do who members Monastic 186). (2006: Guang Shan, DDM, Fo with affiliated those Buddhism accuse Tzu-Chi (all Humanistic Buddhist institutes) of being lax in and the practice of monastic discipline, and thereby of weakening the whole edifice of Buddhist monastic ethics; they also specifically they also specifically monastic ethics; of Buddhist whole edifice of precepts “adaptation that the latter’s claim the Humanists’ reject (Chandler, is acceptable conditions” of current light in custom and saying charge, the groups refute Humanistic The 2006: 186–187). that “it is easy oneself to claim complete purity for when one no interaction has almost doors and therefore behind shut remains echoes Holmes HumanistThis counter-claim with others” (ibid). of the rules observance “In general, compelling remark: Welch’s populace” (1967: proportion to contact with the was in inverse fieldwork results. partly resonates with my 128), a view which a gap exists between ideal religious practice and daily Inevitably, chooses member monastic a unless community, monastic a in life life in the forest or some other to live a completely detached or no contact with people or little has isolated place where s/he degree of flexibility that on the In short, no consensus society. rules has yet been reached even Vinaya should be discerned in let alone in Chinese Buddhist communities, Taiwan’s within and Mainland China. Taiwan Buddhist contexts across both

The Concepts and Practices of Vinaya in the Humanistic Buddhism: A Case Study of Fo Guang Shan Monastery 410 2018 6th Symposium on Humanistic Buddhism 411 —Source: The Everlasting Light: —Source: Dharma Thoughts of Master Hsing Yun Dharma Thoughts of Master Hsing Loving words are like sweet music. are Loving words A smile is like a budding flower. world. in a muddy Kindness is like a clear stream is like rain after drought. a Truth