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| Did We Care Enough for Our Sisters in Dhamma? Exploring Possibilities, Opportunities, Realities of Full Ordination (dge slong ma) of Buddhist Nuns Practicing under Tibetan Lineages Across Indian Himalayas | ||
| 作者 | Ghosh, Sourajit (著) |
|---|---|
| 出處題名 | བོད་ཀྱི་སྲིད་བྱུས་ཉམས་ཞིབ་དུས་དེབ།=Tibet Policy Journal |
| 卷期 | v.9 n.2 |
| 出版日期 | 2022 |
| 頁次 | 145 - 164 |
| 出版者 | The Tibet Policy Institute |
| 出版者網址 | https://tibetpolicy.net/ |
| 出版地 | Dharamsala, India [達蘭薩拉, 印度] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 英文=English |
| 關鍵詞 | Gender; Buddhism; Full Ordination; Tibetan Nuns; Leadership |
| 摘要 | Across several Asian countries and Buddhist traditions, the continuance and flourishing of the fully ordained Bhikṣuṇī sāṅgha has remained an opportunity in a veil, certain restrictions and issues of deep concern have always made the possibilities more distant than perceived. Recently a historical step that should be well applauded is witnessed, the full ordination of one forty-four female monastic to fully ordained Bhikṣuṇīs in Bhutan by HH the Je Khenpo with the support of Bhutan Nuns Foundation. Such a historical step gives us a way forward and a thought process to adopt similar steps across Indian Himalayan states (Though it is subject to legal codes of Mūlasarvāstivāda and Dharmaguptaka vinayas) as the Tibetan leaders HH The 14th Dalai Lama and HH The 17th Gyalwang Karmapa has always been in favor of the full ordination of nuns in the Tibetan Mūlasarvāstivādan tradition. Going by the legalities the ordination in Bhutan happened through a single ordination method by the order of the highest monks, which is the most possible accessible solution in case of absence of a fully ordained saṇgha of nuns in Tibetan traditions. However given the success now we, must explore and look at the feasibility of dual ordination (by the order of fully ordained monks and nuns together) or the possibility of ordination of the nuns by a Bhikṣuṇī saṇgha on a sole basis (maybe by a combination of Dharmaguptaka and Theravadin fully ordained nuns) to create India as a women-friendly spiritual geographical space. Though the start of the dge slong ma ordination is a welcoming step if we do talk about policies for gender equity and women’s inclusive participation in spiritual and cultural administrative, ritualistic spaces we need to have the right policies taking a deeper real-time look at the issues and silent latent challenges faced by our sisters in dhamma. In this paper, I intend to study and suggest gender theories (in form of an organic1 organizational leadership model, based on humanitarian principles) to create more empowering opportunities’ for Tibetan Nuns, as social leaders to be followed and cherished by society at a large. The need of the hour is to focus on the contemporary Bhikshunī saṅgha (Tsunmas) as a heritage of both India and Tibet as it can be projected as the living lineage of Mahāpajāpatī Gotamī (skye dgu’i bdag mo chen mo gau ta mI) and the five hundred Śakyan women who are probably the first female spiritual leaders of our country in an organized framework going homeless in search of an independent spiritual career. More specifically if we take a deeper look into the Tibetan nuns in exile, it’s a wonderful saga of the creation of a more united space in terms of a different traditions of female Buddhist mendicants in alignment in the mainland of Buddhism in India blending on to the space of the early Bhikshunī saṅgha where the order of Mahāpajāpatī Gotamī becomes the inspiration of the spiritual path. The paper aims finally to look at the present identity narratives of the Tibetan Nuns and the possibilities of empowerment in terms of social, cultural, and change agents in our society. |
| 目次 | Abstract 145 Introduction and Forming the Context 146 Rethinking Ordination by the Bhikṣunī saṇgha On a Sole Basis 156 Conclusion and Recommendations 158 References 160 |
| ISSN | 23942983 (P) |
| 點閱次數 | 122 |
| 建檔日期 | 2023.10.12 |
| 更新日期 | 2023.10.12 |
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