19-Meilee Shen.Indd

Female Practitioners at the Crossroad: The Organization and Identification of Bhikkhunis in Taiwan Meilee Shen PhD student at the Graduate Institute of Religious Studies, National Chengchi University Email: [email protected] Abstract Buddhist nuns in Taiwan have shouldered educational, cultural, economic, and social responsibilities, in such a way that Chinese Buddhism has been transformed in Taiwan and overseas. In recent years, nuns in Taiwan have established various associations to accomplish their goals and satisfy their needs. This paper will focus on three main questions: 1. How can a Buddhist organization be distinguished from a temple? 2. Does the constitution of female Buddhist organizations reveal gender confl icts in Buddhism? 3. How can nuns in Taiwan establish their identity by associating together? This paper will mainly study on the Chinese Buddhist Bhikkhuni Association (CBBA), because it has attracted members together to work for religious causes and social needs since 1996. However, with a mission to promote female practitioners’ role in Buddhist circles, the CBBA has not contributed much to gender equality in Buddhism. The present research argues that the CBBA has not managed to unite nuns in Taiwan, because it has not supported nuns’ education, nor recruited highly educated ones. In conclusion, the research suggests that the CBBA should: 1. Connect with Buddhist organizations in order to achieve unity. 2. Revolutionize the Buddhist hierarchical system by creating a space for younger generations’ development. 3. To allocate fi nancial contributions from social charities to nuns’ education in order to foster an active female presence role in Buddhism in the future. Keywords: Bhikkhuni networking in Taiwan, Chinese Buddhist Bhikkhuni Association. 264 JIABU | Vol. 11 No.2 (July – December 2018) Introduction During the writing of this research, a historical event regarding the restoration of bhikkhuni (fully ordained Buddhist nun) sangha took place in Bodhgaya, India. Ogyen Trinley Dorje, the 17th Karmapa of the Karma Kagyu lineage, kept his promise to reinstate Buddhist nuns’ full ordination back to what Tibetan Buddhist tradition had been on March 11, 2017. Under several great Tibetan lamas’ supervision, a total number of nineteen Tibetan nuns received their getsulma vows from Bhikkhuni masters of Nan Ling Monastery, Taiwan, and they will finally receive the gelongma vows to be a fully ordained bhikkhunis in the near future.1 According to the 17th Karmapa, “the priority is that there is no gender discrimination in Buddhism. Everyone should have an equal opportunity and ability to propagate Buddha’s teachings regardless of one’s gender”.2 Ironically, more than a decade ago, the well-known Bhikkhuni professor in Taiwan, Hengching, already recognized the important role of bhikkhunis in Tibetan Buddhism by pointing out that Buddhist scholars constantly argued that Tibet could not be considered as “ a ‘central’ land of the Dharma” due to lack the of a bhikkhuni order.3 The getsulma ceremony was a milestone in Tibetan Buddhism that took years of hard work and efforts to realize, and the light at the other end of tunnel is beginning to appear. Whereas Tibetan nuns have just begun to rebuild their orders, Buddhist nuns in Taiwan have already been recognized for their roles and contributions in the history of Buddhism. On November 19, 2016, the Chinese Buddhist Bhikkhuni Association (CBBA) held “The 1st Global Awards for Outstanding Contributions of Commentated Bhikkhuni in Celebrating the 20th Anniversary of the Chinese Bhikkhuni Association” at Jhong Jheng Stadium in Kaohsiung, Taiwan. There were hundreds of thousands Buddhist nuns with diverse nationalities coming together to celebrate their achievements. It took more than six decades for them to be able to get on the stage to claim their true identities, since the Buddhist Association of the Republic of China (BAROC) relocated and re-established the Buddhist order in Taiwan, in 1949. From the beginning, female Buddhist practitioners were invisible and underappreciated; 1 History in the Making: The First Step Toward Full Ordination for Tibetan Buddhist Nuns. Retrieved from Web: http://kagyuoffice.org/history-in-the-making-the-first-step-toward-full-ordination-for- tibetan-buddhist-nuns/ on May 3, 2017. 2 Buddhist Door Network: To Work for Bhikkhunis and This Should be A More “Feminine” Time – Interview the 17th Karmapa Retrieved from Web: http://gyalwangkarmapa.blogspot.tw/2016/12/blog-post_31. html on May 14, 2017. 3 Heng-Ching Shih. (2000). “Lineage and Transmission: Integrating the Chinese and Tibetan Orders of Buddhist Nuns,” Chung-Hwa Buddhist Journal 13, p. 505. JIABU | Vol. 11 No.2 (July – December 2018) 265 they worked on chores at temples as kitchen maids or cleaning ladies with an inferior status despite the fact that they outnumbered Buddhist monks in Taiwan. The tide had turned with the lifting of martial law in 1987. The amendment of the Organization of Civil Groups Law in 1989 created an opportunity for bhikkhunis in Taiwan to blossom. Both law changes gave Buddhism a new field to develop with many possibilities on the island. According to Dr. Yu-Chen Li, the BAROC lost its authority to individual temples and became decentralized in Buddhist circles in Taiwan.4 Freedom from the BAROC’s authority results in a new age for Buddhism in Taiwan; new and huge temples were built, Buddhist educational programs were created, and Buddhist social participation led to a great number of people to enter the monastic orders. In particular, an increasing bhikkhuni population with good training and education help bhikkhuni’s status to a higher level after the 1990s. It was indeed a golden age for bhikkhunis in Taiwan. Several recognizable bhikkhuni orders and associations were established during the 1990s, and the CBBA is one of them. The founding of the CBBA signifies bhikkhuni’s collective identity and unity in Taiwan. There are several features that make the CBBA unique. First, it is the only bhikkhuni association that overcomes various Buddhist lineages and practices by unifying them under the same mission and purpose. The majority of bhikkhuni organizations in Taiwan are established within their own temples with same lineage, practice, and teacher, and do not allow outsiders to participate. Second, the CBBA remains in touch with the BAROC, thus showing that bhikkhunis can respect bhikkhus while claiming their independence. The goal of the CBBA is not to focus on overpowering bhikkhus, instead, its goal is to raise awareness for gender equality and fair opportunities in the Buddhist world. According to Master Yinshun, “Buddhism has made no distinction between men and women in faith, correct practice, wisdom … Women and men, both and alike, can practice the Way and reach liberation … Women are wise and strong, and, at the same time, not inferior.”5 Third, engaging in social charity and preaching Dharma are the mainstream in contemporary Buddhism in Taiwan, and the CBBA ensures that teaching Dharma is still their priority despite many charitable contributions that they have made to society. Every association has its concern for the future, and the CBBA is no exception. Lack of promoting bhikkhuni education may create a generation gap within the association. 4 Elise Anne DeVido. (2010). Taiwan’s Buddhist Nuns, Albany: State University of New York Press, p. 7. 5 Ibid., p. 17. 266 JIABU | Vol. 11 No.2 (July – December 2018) Due to the fact that most elected officials are seniors, how to bring in new leaders will be a major challenge. Recently, members of the CBBA began to build up a network for bhikkhunis around the world, and to promote the CBBA at an international level. With these intentions, the association has to improve in attracting highly educated bhikkhunis and helping them to contribute with their skills to the association. The CBBA: An Association Beyond Buddhist Lineages The CBBA is the only bhikkhuni association with members from different lineages and temples in Taiwan. The association was established in the southern part of Taiwan, Pingtung, on November 23, 1996, under the supervision of the Ministry of the Interior (MOI), ROC. As a nonprofit Buddhist organization, the CBBA aims to unify bhikkhunis in Taiwan and connect with Buddhists abroad the world in order to promote bhikkhunis’ social status, protect the Buddha’s teachings, advocate religious traditions, and provide social services both inside and outside the Buddhist world. The leadership of the CBBA reveals an interesting and balanced geographical network. The First president, Bhikkhuni Jingding, came from southern Taiwan; the Second president, Bhikkhuni Shaohong, came from eastern Taiwan; the Founder and also the Third president, Bhikkhuni Mingzong, came from northern Taiwan; and the current president, Bhikkhuni Puhui, is in central Taiwan. Among the officials of the CBBA, twelve bhikkhunis are in central Taiwan; ten bhikkhunis are in the south; five bhikkhunis are in the north; and two bhikkhunis are in the eastern part of Taiwan. They carry the mission of Dharma by preaching and working for the well-being of others.6 Members are not only geographically diverse, but their Dharma lineages and practices are also distinct from each other; some of them come from the Chan lineage and the Pure Land lineage of Mahayana Buddhism; some combine Mahayana with Theravada Buddhism, and some practice Vajrayana Buddhism. The different practices and lineages make the CBBA more like an organization rather than

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