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Chan Magazine SPRING 2017 n Chan practice one must guard against setting one’s mind on seeking Ior anticipating enlightenment. Seeking enlightenment, one will not attain it; anticipating enlightenment, one is merely lost and confused. Seeking and anticipating are delusions, attachments, entanglements, and clinging. Therefore, while true Chan practitioners are aware of enlightenment, they do not covet it as the goal of practice. The thought of being enlightened is appropriate before one begins practicing, but during the course of practice, one must let go of this thought in order to practice well. CHAN MASTER SHENG YEN Common Questions in the Practice of Buddhism, 2017 Volume 37, Number 2 — Spring 2017 CHAN MAGAZINE PUBLISHED QUARTERLY BY Institute of Chung-Hwa Buddhist Culture The Place of Women in Buddhism 4 Chan Meditation Center (CMC) by Chan Master Sheng Yen 90‒56 Corona Avenue Elmhurst, NY 11373 Return to Shawangunk 10 FOUNDER/TEACHER Chan Master Venerable Dr. Sheng Yen by Venerable Guo Yuan ADMINISTRATOR Venerable Chang Hwa EDITOR-IN-CHIEF Buffe Maggie Laffey Mindfulness of Breathing 22 ART DIRECTOR Shaun Chung as Applied to Advanced Chan Methods COORDINATOR Chang Jie by Venerable Guo Huei PHOTOGRAPHY AND ARTWORK Rikki Asher, Kaifen Hu, Taylor Mitchell COVER ART Photo by Allen Cai Buddhism and Race 30 CONTRIBUTING EDITORS David Berman, Ernest Heau, Guo Gu by Rebecca Li CONTRIBUTORS Venerable Chang Ji, Venerable Chang Zhai, Rebecca Li, David Listen, Chan Meditation Retreats 37 Ting-Hsin Wang, Bruce Rickenbacker, Dharma Drum Mountain Cultural Center CHAN MEDITATION CENTER (718) 592‒6593 Chan Meditation Center Affiliates 38 DHARMA DRUM PUBLICATIONS (718) 592‒0915 [email protected] http://chancenter.org/cmc/publications/chan-magazines/ The magazine is a non-profit venture; it accepts no advertising and is supported solely by contributions from members of the Chan Center and the readership. Donations to support the magazine and other Chan Center activities may be sent to the above address and will be gratefully appreciated. Please make checks payable to Chan Meditation Center; your donation is tax-deductible. The Place of Women in Buddhism BY Chan Master Sheng Yen Photo4 by Robin Benad SPRING 2017 5 his article is excerpted from a forthcoming book by Master Sheng Question What is the view of women’s place these publications is to improve women’s status in Yen titled Common Questions in the Practice of Buddhism, which was in Buddhism? Buddhism and to attain gender equality. In February, T The most often discussed issue regarding 1987, a historical world bhikshuni conference was originally published in Chinese as “ ” (Xue fu qun yi) in 1988. It was Answer 學佛群疑 women’s place in Buddhism is the eight deferential held in Bodh Gaya, India. considered by him to be a companion volume to his book Orthodox Chinese rules (Chinese jingfa; Sanskirt gurudharma). In March, 1987, Dr. Ku Cheng-mei, in the Buddhism, which was published in 1965. Chan Magazine thanks Venerable According to the eight deferential rules, nuns cannot essay titled “Buddhism and Discrimination against Guo Chan and the Sheng Yen Education Foundation for permission to print be independent, and must rely on the assistance of Women,” in Issue 11 of Contemporary Monthly (Dangdai this article. The article was translated by Dr. Hueping Chin, with bilingual monks. Nuns cannot reside in the same place as zazhi), wrote that gender discrimination originated monks, nor can they reside too far from them. Twice from the Mahisasaka, an offshoot of the Sarvastivada reviews by Dr. Jerry Wang and Dr. Wei Tan, and English editing by Ernest a month, nuns must invite elder monks to deliver School. Teachings such as the Eight Deferential Rules Heau. The research cited in this article is a bit dated, but Master Sheng sermons, to be cautioned and admonished. They are and Women’s Five Obstacles were both emphasized Yen’s message is still highly relevant today. not allowed to be ordained directly by other nuns, by the Mahisasaka. The so-called Five Obstacles and must obtain monks’ approval and certification. are that a woman cannot become a buddha, the By tradition even a nun who has been ordained a Lord Mara, a deva king, a Brahma king, or a wheel- 100 years, should still respect and bow to a newly turning king. However, in the later stages of the ordained monk. Mahasanghika School, the Sarvastivada School, as Therefore, today nuns still lack equal status well as the Sunyavadin (Emptiness Sect) of the early with monks, especially in places where Theravada Mahayana Buddhism held different views on this. Buddhism is predominant like Sri Lanka, Myanmar In the Buddha’s Sermon on the Girl Nagadana Sutra and Thailand. Women are not even allowed to take (Chn. Foshuo Longshinu Jing) of the Sarvastivada the full ordination as nuns in these regions and can School, there are statements which essentially only practice as anagarika [a lay person who lives a question the claims of the five obstacles regarding monastic life]. However, since more Western women women. Volume 22 and Volume 50 of the Ekottaragama have been joining the Buddhist sangha, they have Sutras, also mentioned exemplary women such as the been outspoken about gender equality. They feel Buddha’s stepmother and aunt Mahaprajapati, as well that nuns do not have status while in the East, and as Sumati, both of whom were competent, confident, when they return to the West, their life as a Buddhist and proud to be women. nun is even more difficult. This is a very peculiar The Sutra on the Prajna Path (Skt. Astasahasrika situation. After all, male teachers are still the main Prajnaparamita Sutra; Chn. Daohang Bore Jing) force in introducing Buddhism to the West. Although associated with the Mahayana Shunyata (Emptiness) monks do not necessarily discriminate against nuns, Schools touches on the issue of how a woman the tradition in Buddhism has posed an obstacle. The can become a buddha. Later, many sutras such key is how to overcome this obstacle. as Vimalakirtinirdesa Sutra (Chn. Weimojie Jing), Since 1979, [Deborah Hopkinson and Susan Sutra on Following Provisional Expedients (Skt. Murcott] in the United States have been publishing a Strivivartavyakarana Sutra; Chn. Shunquanfangbian quarterly journal [of the Diamond Sangha], Kahawai: Jing), Buddhasangiti Sutra (Chn. Zhufoyaoji Jing), Journal of Women and Zen. In Sri Lanka, some Bodhisattva Asokadatta Sutra (Skt. Asokadatta­ women Buddhists have also published a monthly vyakarana Sutra; Chn. Asheshiwangnv Ashudapusa Chan Master Sheng Yen DDM Archive Photo newsletter, Parappaduwa: Nuns’ Island. The goal of Jing), Sutra on the Dharma Gate of Great Purity (Skt. 6 SPRING 2017 7 It is stated in the Vinaya that the presence of We do not need to emphasize either absolute women could generate sensual desires among equality or inequality between the two genders; it monks. Therefore, to prevent temptation, the is more important to follow the Buddha’s teaching idea of women’s bodies being unclean was taught that “all phenomena abide in their respective places,” to monks, and women’s bodies were used as the meaning that each person has his or her place and meditation objects of practicing contemplation on standpoint, and roles and responsibilities, and we the impure (Chn. bujingguan; Skt. asubhabhavana). should develop mutual respect and assistance. For This is a precautionary and preventive method example, in a meeting where the four Buddhist used during cultivation, not meant to discriminate assemblies of monks, nuns, male and female lay against women. followers gather, they should be seated depending on Throughout history there have been women the nature and purpose of the meeting. Women who leaders and heroines, but unfortunately their numbers are representatives and hold significant positions have not been as many as men. In modern times, should be seated equally as the male counterparts. there are movements promoting gender equality to In ordinary gatherings or a ceremonial ritual, female safeguard women’s rights; yet, the results have not and male attendees should sit in separate sections. always been significant. In the world today, among I have published several articles dealing with the great number of nations, there have been only a gender issues. Interested readers may refer to the few women leaders in the last several decades; such as following articles for further reading: “Bhikshunis Prime Minister Golda Meir of Israel, Prime Minister and the Eight Deferential Rules,” “Regarding How Indira Gandhi of India, Prime Minister Margaret to Address Bhikshunis,” and “A Buddhist View on Thatcher of the United Kingdom, President Corazon Men and Women,” collected in my book Living in Mahaprajapati Art by Chien-Chih Liu Aquino of the Philippines, and President Chandrika Accordance to the Vinaya, as well as an article “On Kumaratunga of Sri Lanka. As of globally renowned Women Practitioners in Future Buddhism,” in my Manjusri­vikridita Sutra; Chn. Dajingfamen Jing), that all sentient beings have the potential to religious leaders, there was Mother Theresa, who book Knowing the Path of Learning Buddhism. Sutra Requested by Putri Ratna (Skt. Mahayanopadesa attain buddhahood. received the Nobel Peace Prize in 1979. Sutra; Chn. Baonusuowen Jing), Buddha’s Sermon on The term “buddha” refers to the totally liberated In the world of business according to Sumati Bodhisattva Sutra (Skt. Sumatidarikapariprccha one, the one with complete wisdom who is the the May, 1987 issue of Forbes Magazine, Sutra; Chn. Foshuoxumotipusa Jing), and Perfect Virtue ultimate savior. If men can attain it, so can women. there were only three female CEOs among Girl Sutra (Skt. Strivivartavyakarana Sutra; Chn. However, from the points of view of physiology and more than 800 companies listed on the Foshuowugouxiannv Jing), all advocated the view psychology, women were traditionally thought to New York Stock Exchange. Yet we all that there is no difference between men and women be more frail, soft, and dependent than men.
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