By Wei-yi Cheng
Taking a comparative method, this fieldwork-based learn explores the lives and recommendations of Buddhist nuns in present-day Taiwan and Sri Lanka. the writer examines the postcolonial heritage and its impact at the smooth state of affairs, in addition to surveying the most historic, financial, and social components which impact the placement of nuns in society. according to unique learn, together with interviews with nuns in either nations, the ebook examines their views on debatable concerns and particularly these about the prestige of girls in Buddhism. matters mentioned comprise allegedly misogynist teachings in terms of women’s inferior karma, that they can't turn into Buddhas, and that nuns need to persist with extra rules that clergymen don't. Bridging the distance among feminist thought and the truth of ladies in faith, the publication makes a unique contribution to the learn of ladies in Buddhism by means of targeting nuns from either one of the most wings of Buddhism (Theravada and Mahayana) in addition to furthering feminist experiences of Buddhism and faith normally.
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Extra info for Buddhist Nuns in Taiwan and Sri Lanka (RoutledgeCurzon Critical Studies in Buddhism)
She shaved her head and put on nun’s robes (Qiu 1996: 16–33). g. helping the laity to pray for material gain). It is likely that bhikkhunC Xiudao’s criticism of material pursuit had a profound impact on bhikkhunC Cheng-Yen, for she became adamant about ascetic practice. In 1963, Wang Jinyun heard about an upcoming ordination in Taipei. She left Hualien for the ordination. However, because she was not ordained properly and had no monastic teacher, she was refused entry to the formal ordination. Disappointed, she went shopping at a Buddhist bookshop before returning to Hualien.
The curriculum at the school included Buddhism and Pali in the lower classes. She did well and won a Distinction at O Level. She then went on to study at a predominantly male medical school and obtained her first degree in medicine. She recalls, ‘During the war time, they allowed us to study in one of the biggest boys’ school. ’ Being one of the only three female students at the medical school, she attracted a great deal of attention from male schoolmates and often received love letters. Upon graduation, she was not accepted for further education in medicine because of her sex, so she went on to become a science teacher at a government school for twelve years.
They asked us to bring our robes and bowl, and to bring our thera with us. And because they have a lineage from Sri Lanka: the bhikkhunC lineage from Sri Lanka went to China; from China, it went to Taiwan, Korea and all other countries. So they said it’s our lineage. So, they wanted to give us back. They said they can do it according to Theravada tradition, but we have to bring our bowl, robes and bhikkhu sanghA. From Dambulla, the organization got together, and the [leading bhikkhu] decided to take our sAmanerC to go to Bodhgaya.