Voice of Buddhist Nuns

TABLE OF CONTENTS

A NOTE FROM THE EDITORS 04
编辑的絮语 08
10
MESSAGES OF CONGRATULATIONS 14
祝贺讯息 18
THE SIGNIFICANCE OF VESAK 20
卫塞节的意义 32
34
CAN WOMEN BECOME LEADERS IN THE BUDDHIST TRADITION? 38
妇女可以成为佛教传统的领袖吗?
MYANMAR ACTRESS BECOMES A BUDDHIST NUN
缅甸当红女星削发为尼
A BUDDHIST PERSPECTIVE ON WOMEN’S LIBERATION
佛教对妇女解放的看法

AN INVITATION TO JOIN THE ORDER OF BUDDHIST NUNS
邀请妇女剃度出家受戒

FEMALE ORDINATION IN BUDDHISM
佛教女性剃度受戒
BODHI DHARMA SOCIETY
菩提達摩佛学会

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FRONT COVER-PAGE DESIGNED BY: Tan Yu Shyang(Instagram: ten_cys)

Voice of Buddhist Nuns

佛教比丘尼之声

a quarterly publication of the Bodhi Dharma Society of Malaysia
大馬菩提達摩佛学会季刊出版

EXECUTIVE EDITOR IN CHIEF
创始总编辑:

PROF.VEN.MAHANUWARA SEEVALI

M.A., D.E.A., Ph.D.(Paris)

CO-EDITORS 编辑:

VEN.SAYALAY SUSILA

Author, Abbess,
The Appamada Vihara Meditation Center, Penang

VEN.DR.LIEU PHAP (VIDITADHAMMA),

Vietnam Buddhist University, Hochiminh City
Abbess, Vien Khong Nunnery, Phu My District, Vietnam

CONSULTANTS 顾问:

VEN. SING KAN,

Abbess, Sam Poh Thong, Ampang, Selangor
President, Malaysia Buddhist Association.

DATO. ANANDA KUMARASERE (Ph.D.),

Ambassador. Author

DEPUTY EDITORS 副编辑:

V E N . B ODH I C I T TA ,

Buddhist Chaplain, RMIT University, Melbourne, Australia,
Abbess, Nisala Arana-Meditation Center, Agalawatta, Sri
Lanka

TAN KEAT LAN

ASSOCIATE EDITORS
副主编:

(CHINESE SECTION)
VARUNA NG PH
KUSUMA NG NH
MAYA PANG LS

ASSOCIATE EDITORS
副主编:

(PROOF READING)
THAM WING SOON
ONG TEW YIM

GRAPHICS DESIGN:
设计主管:

TAN YU SHYANG,

Original Ashoka Dharma chakra on display at the museum in Varanasi, India FAITHFUL SPONSOR
忠实贊助商:
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SPECIAL THANKS TO
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Pucung,Taman Bukit Maluri,52100 Kuala Lumpur,
TAN TOK LIP & KHOR AH YORK, LIM TORPING,
Malaysia. OUI KEE LAI, ROSIE CHIEW – KUA,
IRENE CHAN, ALYSA PUAH, P.RAMANI.
(Some photographs published here were taken from internet and we are thankful BUDDHIKA SANJEEVA (Chief Editor, Mettavalokanaya)

to those who have posted them there)

A NOTE FROM THE EDITORS

W e are  indeed  delighted to publish wish  therefore to first of all express our  profound
the inaugural quarterly News appreciation to all the members of the MahaSangha,
Bulletin of the newly registered especially Most Venerable  B.  Saranankara  Nayaka
Bodhi  Dharma  Society  (BDS) Thera, of the Sri Lanka Buddhist Vihara in Sentul,
that runs the recently founded Malaysia,  who  with a couple of senior Mahayana
Bodhi  Dharma  Monastery  (Monastery for and Theravada  Bhikkhunis, have all unreservedly
Nuns  “BDM”)  at  Taman Bukit Maluri,  Kuala extended their encouragement, invaluable
Lumpur  in Malaysia.  The  establishment of the guidance and assistance towards the establishment
Bodhi Dharma Monastery for Buddhist nuns of the Bodhi Dhamma Society. For indeed, we may
marks the actualization of a long cherished envisage that the blossoming of the Bodhi Dharma
aspiration of Male Seekers of the Truth and Female Monastery would lead to the setting up of similar
seekers of the Truth in  Malaysia  to Monasteries for samaneries (Buddhist novices)
provide  adequate opportunities,  sufficient in  other  climes.    In addition,  we wish to place  on
facilities  and  unstinted  support  for those who record our gratitude to many Sons and Daughters
want  to, “  go forth”   by entering the the Order of of  The  Buddha  who  so earnestly  volunteered
Nuns.  their inputs  in  numerous  ways to make
the Bodhi Dharma Society a reality. 
This is a  most laudable  Dhammaduta
(Propagation of the Dhamma)  undertaking  which
was traditionally  observed  by Buddhist
communities  since the time of the Supreme Self-
enlightened Buddha, over  2,600 years  ago.  The
establishment of the Bodhi Dharma Monastery for
Buddhist nuns without question  marks a
major milestone in the  glorious  legacy  of the
Buddha Sasana (Heritage of the Dispensation of the
SublimeDharma), whichis bequeathed forthebenefit
of all humankind. In the context of the Theravada
Buddhist Tradition,  in Malaysia  specifically,
this  landmark  development  would go down
in history as  a major  milestone. For indeed,
the  Bodhi Dhrama  Monastery is  the  first  full-
fledged monastery dedicated to  the  Ordination
and  providing them with a  comprehensive
training  of  samaneri  bhikkhunis  (novice nuns),
outside Malaysia.
All seekers of the Truth have good reasons to rejoice
In this regard, the Buddhist fraternity in Malaysia and celebrate this joyous historic  achievement. It
owes a debt of gratitude to Most Venerable Prof. is our fervent aspiration that the  Bodhi  Dharma
Mahanuwara Seevali,  for his untiring resolve to Society  will  continue to be blessed with the
bring to fruition this most noble vision to provide an invaluable dedication and assistance and stand tall
opportunity for  Shakya-Dhitas (daughters of the as yet another beacon aimed at  perpetuating  the
Buddha)  to learn and benefit from the Buddha age-old,  and indeed unique,  Buddhist tradition of
Dharma here and now in this very life-span, and Gender Equality, including spiritual pursuit and the
most importantly, to receive comprehensive training attainment of  spiritual  excellence  in  immersing
in the monastic discipline as exemplified by in the Buddha Dhamma. 
the Supreme Self-Enlightened Buddha.  We

Copious examples of this noble  dictum  of This  and other Sublime Teachings of the
Gender Equality are found in Buddhist Buddha  explains why in Buddhist  culture and
scriptures and  the  centuries-old  recorded civilization,  the mother takes precedence over
Buddhist  history, culture and civilization. One the father. Accordingly, we are taught to address
is simply astounded,  and at the same time our parents as, “Mata- Pita or Matu-Pitru”, that
highly  enthralled,  upon delightfully recalling is mother and father unlike in Western and most
the spiritual exhilaration expressed by scores other cultures  where the  reversed coinage is
of  Arahant Bhikkhunis(Nuns who attained used and the father is referred to first  before the
the High Spiritual State of Liberation or mother.
Sainthood as termed  in Western  parlance), which
are  so vividly  elucidated  in the  Theri  Gathas This explains why in  sharp  contrast, in the
or the Verses of Joyous  Liberation. We languages  where the Buddha Dhamma had
can likewise draw Saddha (Confidence based on impacted such as in Indian languages, Sinhala
Right Understanding and Knowledge)  from the and   in Bhasa Indonesia and Bahasa Malaysia,
fact that the world’s first Order of Nuns is found the sacredness of the mother is underlined by
in Buddhism. referring to the mother  before the father. It was
also customary, to refer to off-springs through
 It is worthy for contemporary societies across the a mother’s linkage, such as in Visakaputta or
world to note that Equal opportunity and Gender Visakaputra, meaning the son of Visaka. In
Equality  have been deep-rooted  hallmarks of the In line with this magnificent Buddhist
the Buddha Sasana. As a matter of fact, according Society will also strive disseminatesuch Buddhist
to the  Sublime  Teaching of the Buddha, women ideals and the rich Buddhist heritage bequeathed
are placed on a higher pedestal than their male to all humankind for generations to come.   
counterparts. This is distinctly exemplified in the
Supremely Self-enlightened Buddha’s Teaching Please forward your comments, suggestions,
to King Pasadani, who when distraught over the pictures of the events and articles for publication.
birth of a daughter instead of a much wished for
son, was advised, “ We are all  born of women….”.  We express our deepest gratitude to all those
who contributed articles and assisted us with
advertisements

Please contact us at:
[email protected]

THANK YOU ALL.
 

Ven. Sayalay Susila Ven. Dr. Lieu Phap

Co-Editor Co-Editor
(For the Editorial  Board) (For the Editorial  Board)

(Voice of Buddhist Nuns is the quarterly Publication of the Bodhi Dharma Society)

编辑的絮语 到 这 种 性 别 平 等 的高贵 教 义 典 范。令人愉 快 地
回想起数十位比丘尼阿罗汉（Arahant Bhik-

k h u n is）（达 到了西方所 说的“高级 精神 解放

我们很高兴在马来西亚吉隆坡甲洞武吉马 或 圣 贤 修女）所 表 达 的 精 神 振 奋 时，如 此 生动

鲁里花园（Ta man Bukit Maluri）发布新注 地阐明在Theri G at h a s 或《 欢 乐解放 》诗 句

册 的 菩 提 达 摩 佛 学 会（ B D S ）的 首 季 新 闻 简 内,人们 简 直 震 惊了，同 时 深 深 着 迷。同 样 ，我

报 ，同 时 也 着 手 经 营 刚 成 立 的 菩 提 达 摩 寺 院 们 可以 从佛 教 中发 现 ，世 界上 第一 位比 丘 尼的

于比 丘 尼( B D M )。菩 提 达 摩 寺 院于比 丘 尼的建 事 实中汲取S a d d h a 正信（基于正确理 解和知识

立 ，标 志 着 马 来 西 亚 長 期 渴 望 追 求 崇 尚 真 理 的信心）。值得当代社会关注的是机会均等和性

的男众 和 女 众 寻求 者 理 想 的 实 现 ；为 想 要“出 别 平 等 是 佛 法 在 这 沙 婆世 界 根 深 蒂 固 的 标 志 。

家 ”的 人 提 供 殊 胜 的 机 会 ，足 够 的 设 施 和 无 事 实上，根 据 佛陀的崇高教 义，女性被 置于比

懈 可 击 的 支 持 于 受 具 足 戒 者 或 比 丘 尼 戒 者。 男性更高的基座上。这在《至高无上的佛陀对帕

这 是 最 值 得 赞 叹 的 佛 法 使 命（ D h a m m a d u - 萨达尼国王的教导》中得到了明显的体现。他 对

t a），这是自2 6 0 0 年 前,最高正等正觉的佛陀以 帕 萨 达 尼国王 感 到 不安，但他 对 女儿 的出生 感

来, 传统佛教团体跟从的法。毫无疑问，菩提 到烦恼，而不是 对儿子的强烈期望。他被告知：“

达 摩 寺 院于比 丘 尼的建 立，标志 着 佛 法在 这 沙 我们都是由女人而生的……”。佛陀的这一崇高

婆世 界（崇 高 法 轮 的 传承）光 辉 遗 产 的 一 个重 教 义和其他崇高教 义 解 释了为 什么在佛教 文化

要 里 程 碑 ，也 继 承了全 人 类 的 利 益。特 别 是 在 和文明中，母 亲优先于 父 亲。因此，我们被教导

马 来 西 亚 上 座 部 佛 教传 统 的 背 景下，这 具 有意 称呼父母为“ Mata-Pita或Matu-Pitru”，即

义 的发 展 将成 为历史 上 的 一 个重 要里 程 碑。确 母 亲-父亲，不同于西方和大多数其他文化中使

实 ，菩 提 达 摩 寺 院 于 比 丘 尼 ，是 第 一 座 致 力 用反向新 造 词的 父 亲和 母 亲，父 亲 被 提 及在母

于 圣 训 的 寺 院 ，并 提 供 于马 来 西 亚 境 外 的 s a - 亲之前。这 就 解 释了为 什么在 佛 法 受 到 影 响的

maneri bhikkhunis（沙弥尼）的全面培训。 语言（如印度语言，僧伽罗语以及印度尼西亚语

在这，马来西亚佛教的伙伴们，很 和 ⻢ 马来西亚语）中形成鲜明对比的原因是，母

感谢最尊贵的Mahanuwara Seevali教授，因 亲 的 神 圣 性 通 过 在 父 亲 之 前 提 到 母 亲 而 得 到

为他很坚定与决心地实现这一最崇高的愿景，为 强调。通常也 通 过 母 亲 的 联 系 来 指 代 后 代 ，例

释迦的女儿们提供机会，在这里学习并从佛法中 如维萨卡 普塔（Vis a k a p u t t a）或 维萨卡 普 特

受益。當下，在这一生的周期中，最重要的是，要 拉（Vis a k a p u t r a），即维萨卡的儿子。为配合

接受寺院纪律方面的全面培训，以最高正等正觉 这一宏伟的佛教遗产，菩提達摩佛學学会，还将

的佛陀为例。因此，我们首先要对所有的僧侣成 积 极传 播 这 种 佛 教 理 想，并 将子 孙后代留 下的

员们，特别是马来西亚斯里兰卡佛寺，尊贵的沙 丰富佛教 遗产传承给后代。请转发您的评论，建

拉南 加 拉长 老與全 体成 员表 示 深切的感谢，他 议，活 动图片和文章以供发表。我们对所有贡献

们 与几位 北 传 法 师 和上 座 部 僧 侣 们，毫 无 保留 文章并协助 我们做 广告的人 表 示 最深切的感谢。

地 为建 立菩 提 达 摩 佛 学会 提 供了鼓 励，宝贵的

指导和帮助。的确，我们可以预见，菩 提 达 摩寺

院的兴盛 将 导 致 建 立 类 似的 寺 院于沙弥尼（佛 请通过
教 初学 者）。此 外，我们 谨 此，向许 多佛陀的儿
女 们 表 示 感 谢，他们 如 此 认真 地以各种 方 式自愿 [email protected]
地 投 入 服务，以使菩 提 達 摩 佛学会能实現 宏愿。 与我们联系。

所有追求真理的人，都有充分的理由为 谢谢你们。
这 一 刻 的 历 史 成 就 感 到 高 兴 和 欢 庆 。我 们

衷 心 祈 愿 ，菩 提 達 摩 佛 法 学 会 ，将 继 续 享 有

宝 贵 的 奉 献 和 援 助 ，并 立 于 不 败 之 地 。这 是

另一 个旨在 延 续 佛 教 古老而 确 实 独 特 的 性 别 平 善戒法师与Ven. Dr. Lieu
等 传统 的 信 标，包 括 精神 追 求并 沉 浸在 佛 法 中 联合编辑，(编辑委员会)
获 得 精 神上 的 卓 越 。在 佛 教 经 典 和 文 献 中，记
录了数百年的佛教历史，文化和文明中都 可以找 （佛教比丘尼之声属菩提达摩学会的出版）

6 Voice of Buddhist Nuns

THÊM MỘT NHỊP CẦU THÔNG CẢM


(One More Bridge for Mutual Understanding)

Đạo Phật là con đường giác ngộ giải thoát, và là con đường mà Đức Phật đã chỉ ra
cho chư thiên và nhân loại. Ngay từ thời Đức Phật, con đường này đã mở rộng cho
tất cả mọi người không phân chia giới tính, giai cấp, màu da. Phụ nữ cũng đã
được Ngài cho gia nhập vào tăng đoàn để sống đời phạm hạnh, và rất nhiều vị đã
trở thành Thánh Ni A-la-hán được chính Đức Thế Tôn khen ngợi.

Trải qua bao nhiêu thế kỷ, bao cuộc chuyển biến thăng trầm của lịch sử, có khi
Phật giáo được các vị vua sùng bái và ủng hộ, trở thành quốc giáo, cũng có khi
Phật giáo đã bị ngoại đạo đàn áp, tiêu diệt đến nỗi chư tăng và chư ni hoàn toàn
mất bóng. Nhưng may thay, ở thế kỷ 21 này, Phật giáo đã lan khắp năm châu và
đem lại hạnh phúc an lạc cho hàng triệu triệu người trên thế giới.

Trong kinh Đức Phật dạy, Phật giáo trường tồn và phát triển khi tứ chúng hòa hợp
và cùng nhau tinh tấn tu tập. Chư Tăng Ni là những bậc mô phạm để hướng dẫn
cho hàng Phật tử tại gia. Thế nhưng một thực trạng khá nổi cộm là Ni giới, đặc
biệt là chư ni các nước Phật giáo Nam Tông Theravada, vẫn còn gặp nhiều khó
khăn trở ngại trong việc thọ đại giới, tu học hay hoằng pháp. Tuy chư Ni cũng rất
nỗ lực tu tập, nhưng do những nội duyên ngoại chướng, mà rất ít vị có được
những thành tựu và đóng góp đáng kể.

Vì vậy Tạp chí “Voice of Buddhist Nuns” (Tiếng nói Ni giới) là nơi để thảo luận về
thực trạng của chư Ni, các vấn đề, khó khăn hay trở ngại, cũng như những thành
tựu đóng góp cho nhân sinh và xã hội. Tạp chí được viết bằng tiếng Anh và tiếng
Hoa, xuất bản mỗi ba tháng một kỳ, sẽ là nguồn cung cấp thông tin mới mẻ và
cập nhật cho cộng đồng Phật giáo trên thế giới. Hy vọng trong tương lai sẽ có
những bài viết hay bản dịch bằng tiếng Việt, để quý Phật tử người Việt có thể theo
dõi dễ dàng.

Cầu mong cho Tạp Chí được duy trì và phát triển tốt đẹp, trở thành món ăn tinh
thần bổ ích cho chư Tăng Ni Phật tử khắp năm châu.

Tỳ-kheo-ni Liễu Pháp (Ven. Dr. Bhikkhunī Viditadhammā)

Biên Tập Viên (Co-Editor)

Tạp Chí “Tiếng Nói của Ni Giới” (Voice of Buddhist Nuns)

Ven. Dr. Lieu Phap (Viditadhammā)
Co-Editor, Voice of Buddhist Nuns,
Deputy Head, Department of Dharma English,
Vietnam Buddhist University, Hochiminh City
Abbess, Vien Khong Nunnery,
Toc Tien Commune, Vietnam

Voice of Buddhist Nuns 7















While the ordination debate remains an important an influential and respected Buddhist teacher. Today,
one, it also tends to obscure alternative narratives feminists around the world continue to use ideas of
and opportunities open to both lay and renunciant non-self and interdependence to argue that Buddhist
Buddhist women for leadership in their communities. philosophy is a bastion for women’s liberation in
Throughout the Buddhist world, women play multiple social and spiritual spheres.
important roles that are often overlooked in popular
discourse. Historically, laywomen were crucial “Historically, laywomen
patrons of the Buddhist sangha, funding the building were crucial patrons of the
of monastic institutions, the composition and Buddhist sangha, funding
publication of Buddhist texts, and the performance of
rituals for the upkeep of the cosmos. Buddhist women the building of monastic
also acted as authors of texts and hold their own institutions......”
ritual responsibilities. In the Himalayas, communities
devoted to the fasting practice of the Bodhisattva of Such discussions bring us full circle, and demonstrate
Compassion known as Nyungne are often dominated the dangers of reifying Buddhist attitudes toward
by women, who fundraise to build their own temples, gender and women’s potentialities. Historically, as
organize their own retreats, and choose mentors Buddhism has travelled, local cultural attitudes toward
from their own peers. Politically powerful women women have influenced the opportunities provided for
such as the Chinese Empress Wu Zetian (624-705) women in complex ways, as in denying full ordination
used Buddhism to legitimate their authority just as to women in Sri Lanka and Tibetan societies. On
their male counterparts did. After founding her own the other hand, Buddhism has also opened up new
short-lived dynasty during the Tang, Empress Wu opportunities, particularly in Confucian societies of
built Buddhist institutions and sponsored sacred East Asia, where it allows women to attain literacy
sites and the publication of books. In Asia and other and spiritual agency. Some Buddhist philosophers
global contexts, Buddhist women act as teachers. In have both denied the opportunity for women to attain
fact, in South Korea today, more nuns than monks enlightenment, while other traditions have argued that
hold Ph.D.s in Buddhist studies. These examples women are inherent manifestations of enlightened
demonstrate the potentialities for leadership in the energy. This array of attitudes illustrates the diversity
Buddhist community in diverse contexts. of Buddhism, or perhaps more accurately, Buddhisms,
and the importance of considering the agency of
Whether these women articulate their activities human communities, not just textual authorities, in
as having relationship to goals of gender equality or providing women opportunities.
women’s leadership is a different issue. As Chandra
Mohanty has pointed out in her seminal work Feminism While some communities may argue that gender
Without Borders, feminism is not a homogenous egalitarianism is an offshoot of forms of Buddhist
construct and can at times act as a form of imperialism modernity molded in interaction with other forms
and oppression for women in non-Western societies. of globalization, the historical heterogeneity of
Buddhist communities are also affected by global Buddhist women and their activities demonstrate
debates over the relevance and appropriateness of the importance of context in the interpretation of
feminist theory and goals, and the ordination debate Buddhist narrative tradition and the possibility of
has at times been particularly polarized by critique of individual agency in its practice.
“Western feminists” who are perceived by some sangha
leaders as pushing their own agenda. While Buddhists
have been reluctant to engage with the complexities
around these issues though, feminists have long seen
Buddhism as a resource that supports movements for
women’s leadership in non-religious environments. In
Japan, one of the pioneers of the feminist movement,
Raicho Hiratsuka (1886-1971), saw her practice of
Zen Buddhism and its ideas of deconstruction as
a cornerstone to her feminist philosophy and social
activism. The influential Korean new woman and
leading author of modern Korean literature Kim Iryŏp
(1896-1971) eventually joined a convent and became

Voice of Buddhist Nuns 15

In the public and academic sphere, 妇女可以成为佛
Buddhist women are often incorrectly seen as 教传统的领袖吗?
marginalized, which can contribute to actual
marginalization for their activities inside and 创建人: Prof. Amy Holmes-Tagchungdarpa
out of institutions; however, they are present
and remain crucial in Buddhist communities. 传统佛教中性别与权威之间的关系是存有争议
It is up to practitioners and observers to look 的，佛教团体的多元化使这种关系更加复杂。根
more closely and widely for opportunities to 据一些佛教的叙述，女性领导是不可能的因为女
acknowledge Buddhist women’s leadership 性是没有能力获得证悟的，而这被认为是对女性
in varied forms, thereby avoiding the pitfalls 性别的限制。这些叙述指出，只有拥有良好业力
of simplistic understandings of women in 的女性，并重生为男性，才有可能证悟。其他人
Buddhist societies and texts and returning 则认为，当女性渐渐接近证悟时，她们将自然而
agency to these individuals. 然地转化为男身，这是获得最终觉悟的前提。

16 Voice of Buddhist Nuns 其他历史叙述可以被解释为同样的对女性的贬
低。按照传统，佛陀拒绝了继母玛哈帕拉帕帕蒂
(Mahaprarajapati)要求妇女剃度受戒为僧伽并参
与僧团，经三遍的请求，他最终还是默许了，但
前提 是她们须答应遵守额外的戒律。今天，斯里
兰卡，东南亚部分地区和藏族文化地区的几处主
要寺院宗派否认女性剃度受戒，声称这传承很久
以前就断承了，并且如果没有佛陀的授权是无法
恢复的。

尽管这些叙述似乎令人沮丧，但将其标记为
性别歧视或作为佛教传统中缺乏女性代理机构的
例子，仅是对该佛教教义和历史的一种潜在解释。
确实存在着另一看法，认为女性也可以觉悟，这
意味着在阅读佛陀生平史和过去传统的历史故事
时，必须谨慎并意识到更广泛的社会历史背景。
例如，佛教中的关键概念，包括无我的概念，可
以理解为对性别观念和主张女性刻板印象特征的
根本拒绝。传统佛教慈悲表明，男人和女人都有
潜能得以证悟。佛教文学传统的广泛性及其跨越
时间和空间上的多元性，使其具有多种解释，同
样，妇女在传统中的角色及其作为领导者的潜力
也仍然值得讨论和辩论。

一个世纪多以来，关于妇女在传统寺院中
获得剃度受戒的可能性一直在辩论中。在亚洲和
当代全球化背景下，一些妇女团体及其支持者评
论妇女得于剃度受戒的重要性是作为佛教团体中
女性权威和代表权的平台。这些妇女团体感到失
望的是，上座部佛教徒和藏传传统佛教中的佛教
领袖缺乏改变的意愿，一些僧伽及僧团领袖根据
历史先例认为他们无权改变佛陀的指示。其他人
则认为，这些女性应该专注于她们的修行和服务，
并抛开世俗的级别。又有团体则认为，在这些佛
教文化中，剃度受戒通常是出家女性所面临的次
要挑战，她们眼前的挑战是被安置在经济被边缘

化的机构中，需要机构和教育的支持，而不是就佛 体现。这一系列的态度说明了佛教的多元性，或更

教寺院的法律体系进行辩论。 戒律辩论虽然仍然是 准确地说，佛教的多元性，以及在提供妇女机会方

重要的辩论，但也模糊了另类叙事和开启机会让出 面考虑人类社区的代理而不是文献上权威的重要性。

家及在家佛教妇女在其团体中发 挥领导作用。在整 尽管一些团体可能认为佛教现代性形式的分歧是性

个佛教世界中，女性扮演着重要角色，而这些角色 别平等主义与其他全球化形式相互作用形成的，但

通常在受欢迎的经文中被忽略。从 历史上看，在家 佛教妇女及其活动的历史异 质性说明了语境在解释

女众是佛教僧团的重要支持者，为寺院机构的建设 佛教叙事传统中的重要性以及个人修为。

筹款，佛教文献和出版以及为维护佛 教仪式。佛教

妇女还充当文献的作者，并承担着对个人仪式的责

任。在喜马拉雅山，奉行菩萨慈悲斋戒 的团体称为

Nyungne，通常由妇女主导，她们筹款建造自己的庙

宇，组织自己的静修会并从同龄人中选 择导师。具

有政治实力的女性，例如中国女皇帝武则天(624-

705)，与男性一样，利用佛教来合法化其权威。在

建立自己短暂的王朝时期，武皇帝建立了佛教机构，

并赞助圣地和出版书籍。在亚洲和其他全球环境中，

佛教妇女担任教师。实际上，现今的韩国，拥有佛

学博士学位的僧尼多于僧侣。这些例子说明了在佛

教团体中多元情况下领导的潜力。

这些妇女是否清楚地表明自己的活动与性别平

等目标或妇女的领导地位有关系，这是一个个别的

问题。 正如钱德拉·莫汉蒂(Chandra Mohanty)在

她的开创性著作《无国界女权主义》中指出，女

权主义不是 同质的，有时可以作为帝国主义和对

非西方社会妇女的压迫。佛教徒群体也受到关于女

权主义理论和目 标的相关性和适当性的全球性辩

论的影响，而对剃度受戒的辩论有时因对“西方女

权主义者”的批评而被 两极分化，一些僧团领袖

认为这是在推动自己的议程。尽管佛教徒们不愿解

决这些问题的复杂性，但女 权主义者长期以来一直

将佛教视为一种资源，在非宗教环境中支持着妇女

领导运动。在日本，女权运动的先驱者之一Raicho

Hiratsuka(1886-1971)将她的禅宗修行及其解构思想 从历史上看，
视为其女权主义哲学和社会 行动主义的基石。颇具

影响力的韩国新女性和现代韩国文学的主要作者金· 在家女众是佛教
伊里普(KimIryŏp，1896- 1971年)最终加入了寺 僧团的重要支持
院，成为一位有影响力和受人尊敬的佛教老师。今
天，世界各地的女权主义者继 续使用非自我和相互 者.......
依存的观念来论证，佛教哲学是妇女在多个社会和

精神领域中解放的堡垒。

这样的讨论充分说明了改变佛教徒对性别和女性

潜力的态度的危机。从历史上看，随着佛教的传播， 在公共和学术领域，佛教妇女经常被错误地视为边

当地对妇女的文化态度以复杂的方式影响了为妇女 缘化的女性，这可能导致她们在机构内外的活动实

提供的机会，例如否认斯里兰卡和藏族社会对妇女 际上被边缘化。但是，它们存在并在佛教社团中仍

剃度受戒。另一方面，佛教也开辟了新的机会，特 然至关重要。修行者和观察者应更加仔细地和广泛

别是在东亚的儒家社会，佛教使妇女获得了文化和 地寻找机会，以各种形式承认佛教妇女的领导地位，

精神修 养。一些佛教哲学家都否认妇女获得证悟的 从而避免在佛教社会和文献中对妇女的简单及误解，

机会，而其他传统则认为妇女是觉悟的能量的内在 并使她们回归原点。

Voice of Buddhist Nuns 17

Soe Pyae Thazin (Burmese: M YA N M A R
စုိးပြည့်သဇင;် born 22 ACTRESS
September 1992) is a BECOMES
Myanmar Academy Award winning A BUDDHIST
Burmese actress and singer. She won NUN
her first special Myanmar Academy
Award for Best Supporting Actress Soe Pyae Thazin was a popular
with the film Moe Nya Einmet Myu actress, Model and Singer
in 2009 at the age of 18. She has in Myanmar Film industry.
achieved fame and success as an She decided to become a
actress and singer. Throughout her Buddhist Nun, to learn about
career, she has acted in over 100 Buddhism and to achieve the ten
films. perfections. (parami)

The Myanmar Actress, Soe Pyae Money
Thazin, turned Buddhist NUN by is not
leaving a luxurious life and led a everything,
simple life to practice Buddhism Beauty is not
. Her aim is to purify the mind by permanent,
following the Buddha’s teaching in Name and
order to attain Nibbana, the end of Fame is
rebirth. transient,
Only virtue,
18 Voice of Buddhist Nuns wisdom and
parami is
everything in
our life. This
is Buddha’s
teaching.

Soe Pyae Thazin

缅甸当红女星削发为尼

緬甸当红女演員, Soe Pyae Thazin ,放弃奢侈生活並接受了简单的生活
成为佛教女性僧尼。通過遵循佛陀的教导來实践佛法，淨化心灵，以达到
涅槃和了脱生死为最終目标。

她是緬甸電影界的著名女演員，模特儿和歌手，名字叫“ Soe Pyae
Thazin”。 她決定削发成為一名僧尼。 我們祝愿她获得佛法的知识，並
能夠圆满实现 (parami)十項波罗蜜。

金钱不是万能的，
美貌不是永久的，
名与譽不能够持久，
生活中只有美德，
智慧和波罗蜜才是一切。
這是佛陀的教导。

Voice of Buddhist Nuns 19

By: 菩提比丘博士(Dr. Venerable Bhikkhu Bodhi)
Dr. Bhikkhu Bodhi, 著名的學問比丘—阿難陀
A renowned Buddhist Scholar, 佛经编辑
Editor of Buddhist Scriptures, 斯里蘭卡康提佛教出版社第二社長
The second President of the Buddhist Publication Society,
Kandy, Sri Lanka.

20 Voice of Buddhist Nuns

A BUDDHIST
PERSPECTIVE ON
WOMEN’S LIBER ATION

The keynote address delivered at a conference on “Buddhism and Women’s
Liberation,” held in Bodhgaya in 2019, under the auspices of the Maha Bodhi

Society of India. Here is a lightly edited version of his address.

1. Obstacles to Women’s Freedom activity traditionally considered the exclusive
prerogative of men. They have excelled as
When we speak of “women’s doctors and lawyers, as corporate executives,
liberation,” we first have to determine as scientists and engineers; they have even
what women are to be liberated served in government and become heads of
from. What are the obstacles to their freedom? state. Nevertheless, while women have risen
Perhaps the most pervasive—and the most to the top, the openings available to them have
subtly disempowering—is the limitation placed
on the opportunities been much fewer than for
available to women for men, and the requirements
personal expression and imposed on them to climb
achievement. In traditional the ladder of success are
cultures, and even in the much steeper and more
West today, these limitations rigorous. In many countries,
are considered almost women are condemned to
intrinsic to the social order. work at menial jobs, often
An unspoken consensus monotonous, arduous, and
prevails that casts women dangerous. They work for
into stereotyped roles lower pay than their male
that severely hamper their counterparts who perform
freedom to realize their the same work, and yet they
creative potentials. receive fewer benefits. Apart
from vocational limitations,
Women are seen women face other
assigned by nature to be obstacles to full liberation.
wives and mothers. They For one thing, women are
are caretakers of the disproportionately subject
family whose role in life is to physical violence, with few outlets open
exhausted by the tasks of finding a good husband, to them to seek redress for their grievances.
bearing children, and maintaining the household. Physical violence is common at the home front,
If women do get the chance to take up a career, and can even result in the death of a wife and
the general view holds that they should serve daughters. In India, a wife who disappoints her in-
in the caring professions—as nurses, teachers, laws—usually because her dowry is considered
or social workers—but beyond these, when it insufficient—may be killed by them or driven to
comes to the more demanding professions and such despair that she resorts to suicide. A 1997
positions of social leadership, the gates are report claimed that at least 5,000 women die
largely closed against them. each year in India because of dowry conflicts
and at least a dozen die each day in so called
Today, however, through the impact “kitchen fires” thought to be intentional.
of the modern ideal of human equality,
women are entering almost all the spheres of

Voice of Buddhist Nuns 21

Domestic legislation has it is very hard for women to the end, the Senators dismissed
been passed to prevent report rape to the authorities. her testimony–and that of other
bride-burning, but it is If their claims of rape are not women who reported sexually
seldom adequately enforced. rudely dismissed as implausible, inappropriate behavior on his
Women in poor countries the women are regarded as part–and confirmed Kavanaugh
often fall victim to human temptresses who brought the rape to the Court. When such moving
trafficking. They are given upon themselves through their testimony is rejected, we can
over to traffickers, shipped own provocative behavior. One easily imagine the ordeals an
from their home country to example of how victims of rape ordinary woman must face in
other countries (usually under are humiliated or discredited was reporting sexual abuse by a
false pretexts), and there they highly publicized in the U.S. this person of power and stature.
are compelled to perform past fall. President Trump had Nevertheless, over the past
degrading work, including nominated a judge named Brett several years, a movement has
prostitution. According to Kavanaugh to fill an empty seat gained ground in the U.S. (with
the UN Report on Human on the Supreme Court. Just as offshoots in other countries)
Trafficking (2009), the most he was about to be confirmed by called “Me Too,” whereby women
common form of human the Senate Judiciary Committee a report how they were sexually
trafficking (79%) is sexual woman named Christine Blasey abused or exploited by powerful
exploitation, predominantly of Ford, a professor of psychology, men. In a number of cases, their
women and girls. Surprisingly, alleged that when they were in revelations have brought to an
women make up the largest high school, Kavanaugh had end the careers of the men who
proportion of trafficking attempted to rape her at a party. abused them.
agents. Although she gave extremely
convincing testimony at a Senate “ 5,000 women
Still another transgression hearing, even stating that she die each year in
against women is sexual was “100 percent certain” that India because
harassment, which again has the boy who tried to rape her
multiple expressions, from was Brett Kavanaugh (which of dowry
sexual pressures at work to taunts would have disqualified him for conflicts”
and insults relating to sex. The the position), the Republican
extreme manifestation of sexual senators on the committee
harassment is rape, yet in the came to his defense and tried
current social milieu, even in to discredit her testimony. In
the advanced Western countries,

22 Voice of Buddhist Nuns

2. Steps toward the Liberation of (ii) A second measure is providing women legal
Women protection from violence and sexual harassment
in all its forms. In particular, attitudes toward
I would propose four key measures as means to rape have to change. The legal system has to
promote the liberation of women. These are not recognize the disastrous impact rape—including
exhaustive, but I would consider them essential to “marital rape”—has on a woman’s self-esteem.
any program of women’s liberation. A woman’s accusations of rape have to be taken
seriously, with sympathy and understanding. This
(i) The first is opening up opportunities for girls to is a difficult hurdle to overcome, since those who
receive an education. This is especially necessary administer the law—the police and judges—are
in traditional societies where it is believed that usually males who tend to side with the accused
girls do not need to attend school because their rather than with the women making the accusation.
destiny is to become mere wives and mothers.
Ten years ago, together with some of my students One practical way to deal with this problem
and friends, I founded an organization called would be to establish legal agencies (run either
Buddhist Global Relief (BGR), whose mission is by the government or privately managed) that can
to combat global poverty and hunger. One of our serve as intermediaries between the women who
key strategies is to support the education of girls, feel violated and the civil authorities, the police
and we have projects like this in Bangladesh, and the courts. Such agencies exist in Western
Cambodia, Haiti, India, and Nicaragua. countries, but more are needed in other countries
as well. These agencies would be staffed by legal
In India, BGR partners with the Bodhicitta professionals, preferably women, who would
Foundation, an organization based in Nagpur hear the complaints of the women and represent
founded by an Australian Buddhist nun, Ayya them in their interactions with the police and in
Yeshe. The Foundation runs three-year programs court. The police department too should include
that train 30 girls and young women at a time a bureau specializing in rape cases, again made
from the Dalit community for degrees in social up primarily of women. They would be in charged
work, health care, education, and nursing. Their with investigating the charges to determine whether
training also includes courses in women’s health they merit prosecution. Many of the poor girls in
and economic issues. One girl in the current economically backward countries have, I believe,
program is named Sonali, aged 15. Her father untapped potentials. If these girls were properly
abandoned the family when she was an infant educated, I think it likely that at least a few would
and her mother became a sex worker to support be capable of making valuable contributions to
the family. The mother contracted AIDS and died society—as teachers, social workers, and even
by the time Sonali was 10. She and her sister were community leaders. But sadly, their lives are
passed from family to family, working all day wasted because they don’t get the chance to go
just to sustain themselves. Sonali heard about to school—to a good school that could cultivate
Bodhicitta and was accepted into the program. their latent talents.
Now, she says, “for the first time since my mother
died, I feel I have a home where I am loved and “ ... a good school
supported and not alone.” When she finishes high that could
school, Sonali intends to study global politics and
gender studies at university. She says, “Gender cultivate their
inequality literally kills women.... I think women latent talents.”
have to stand up for their rights and education
and proper paying jobs. If my mother had been Voice of Buddhist Nuns 23
educated and found a proper job, she would
not be dead now.” Many of the poor girls in
economically backward countries have, I believe,
untapped potentials. If these girls were properly
educated, I think it likely that at least a few would
be capable of making valuable contributions to
society—as teachers, social workers, and even
community leaders. But sadly, their lives are
wasted because they don’t get the chance to go
to school—to a good school that could cultivate
their latent talents.

"The liberation of women in all spheres-secular and spiritual..."

(iii) A third measure to liberate upon the equality of the sexes. the chief hindrances to human
women from subordinate A minimal step in this direction improvement; and that it ought
positions in society would be would be implementing to be replaced by a principle
quotas for female representation “gender sensitivity training” at of perfect equality, admitting
in business, government service, the workplace and in schools. no power or privilege on the
and political administration. This training gives women the one side, nor disability on the
The quotas would ensure that opportunity to express their other.”
women are admitted to positions feelings about inappropriate
of responsibility, and as they conduct on the part of men and This claim by J.S. Mill has still
gain increasing visibility and to teach men the proper ways to not been fully implemented. If
authority, they would guarantee relate to women. a “principle of perfect equality”
that in the future more women were to be adopted, women
gain the opportunity to rise. The liberation of women would enjoy equal rights at
in all spheres–secular and the workplace, including
(iv) As a fourth measure, spiritual–requires above all equal pay with males. They
liberating women from the a deep recognition of their would be recognized as equal
liabilities to which they are inherent dignity, an honoring of partners in marriage, with the
subject will require far-reaching their full humanity. As far back right to determine whether and
changes in social customs, and as 1869, the British philosopher when they will bear children.
this in turn requires a change in John Stuart Mill wrote in the They would be granted the
perceptions–a radical shift away opening paragraph of his tract, full range of health care
from traditional attitudes that On the Subjection of Women: options, particularly the right
demean women and ascribe a to contraception so they can
lower value to their lives. We ”An opinion which I have held regulate their own reproduction.
need to make a complete turn from the very earliest period And their complaints of sexual
away from deeply entrenched ... is that the principle which misconduct to legal and
patriarchal models that give regulates the existing social business authorities would
pride of place to men, replacing relations between the two be recognized and properly
them with models founded sexes—the legal subordination investigated.
of one sex to the other—is
wrong itself, and now one of

24 Voice of Buddhist Nuns

3. Buddhism and Women’s Liberation will cause the life span of the good Dhamma to
be cut in half—a statement that has been partly
When we turn from the secular sphere to responsible for the negative perception many
Buddhism, we find that its record with regard monks hold about the revival of the Bhikkhuni
to women’s liberation is a mixed one. On the Sangha. This development has been a divisive
one hand, the Buddha accorded extraordinary issue over which a reigning conservatism
respect to women and recognized their among the prelates in the Sangha has become
potentials in both mundane life and the spiritual a major stumbling block to the highest spiritual
domain. In the Sigalovāda Sutta, for example, liberation of women. Their objections, contrary
he describes the marital bond in ways that to a common misconception, are usually not
recognize the wife as a full and free partner in based on prejudice against women but on a
the relationship. Elsewhere he describes the narrow way of interpreting the rules governing
ideal marriage as one in which both husband ordination. Yet a more liberal mode of
and wife observe the precepts, practice interpretation is possible and has been adopted
generosity, and revere ascetics (Aṅ guttara by a number of learned monks both in Asia and
Nikāya 4:54). With a great deal of hesitation, he the West. However, in my view, for Buddhism to
sanctioned the creation of a monastic order for become a full advocate of women’s liberation,
women, the Bhikkhuni Sangha, and he included it is not enough for small groups of open-
women in his list of pre-eminent disciples. minded monks to hold bhikkhuni ordinations
on the sidelines. It is further necessary, in the
Yet the Buddhist texts–including the suttas– heartlands of Buddhism, to have the status of
contain passages that demean women and bhikkhuni recognized by the Sangha authorities
devalue their moral and spiritual capacities. and, where relevant, officially endorsed by the
For instance, Aṅ guttara Nikāya 5:229 says: government.
“Women are like a black snake–they are impure,
foul-smelling, frightening, dangerous, and they Of course, tradition too has a strong claim
betray friends.” Again we read in Aṅ guttara on our allegiance and we should not discard it
Nikāya 2:61: “Women die unsatisfied and in haste. Without the strength and conserving
discontent in two things. What two? Sexual force of tradition, much that is central to the
intercourse and giving birth.” The Jātaka Dhamma could be diluted or lost. What must be
stories go even further in representing women done is to strike a healthy balance between the
as obsessed by insatiable lust, even willing preservation of ancient forms and adaptation
to plot against their husbands to satisfy their to present realities. If we hasten to innovate and
craving. neglect tradition, we might lose our anchorage
in the continuous heritage of Buddhism. But if
Sexual desire of course is a universal human we let a rigid conservatism have the final word,
trait, and thus women are not exempt from it; we might fail to realize the Dhamma’s liberating
none are born as arahants. Still, the questions potential for everyone, women as well as men.
might be raised: “Which gender is responsible
for the multi-billion dollar pornography industry,
males or females? Which gender keeps the
brothels in business? Which gender is most
likely to engage in rape and sexual violence?”
The answers, I think, are obvious.

In establishing the Bhikkhuni Sangha,
the Buddha did not set it up in a position of
complete equality with the Bhikkhu Sangha,
which would have been unthinkable in the
social milieu in which he lived. As we know,
he subordinated it in various ways to the
Bhikkhu Sangha. Bhikkhunis, for example,
must be ordained by both communities, while
bhikkhus need be ordained only by bhikkhus.
A senior bhikkhuni must pay homage even to
a newly ordained bhikkhu. A bhikkhuni cannot
reproach a bhikkhu, while a bhikkhu can
reproach a bhikkhuni. In the texts, the Buddha
is seen to predict that the going forth of women

Voice of Buddhist Nuns 25

4. A Change in Values civilization have been male Competition has led to the rise
attitudes, male values, male of a harsh economic system–
The present age has activities. I believe that the corporate capitalism–in which the
seen the emergence of a unchecked dominance of claims of human sympathy are
greater awareness of the masculine values has been pushed aside in favor of the brute
uniqueness of the feminine pushing humanity close to the struggle for economic dominance.
and a call for the contribution edge of self-annihilation. In this system all value is reduced
of feminine voices—voices to monetary value, all virtues are
which have been subdued To draw us back from the downplayed in favor of wealth
if not entirely suppressed in precipice, we need to listen and ambition. As a result we
traditional Buddhist cultures. to women. Generalizations see multinational corporations
I personally believe that are always dangerous, exercising control through a post-
for Buddhism to thrive and but I would posit three colonial type of imperialism.
realize its potential, it needs values, deeply rooted in the The capitalist economic system
to be nourished, enriched, masculine mind, that have also leads to vast gaps in wealth
and renewed by feminine largely determined the course between a small, extremely rich
perspectives, to give space of human history. These elite and everyone else, pushing
to feminine voices, especially are conquest, competition, almost a billion people close
on such crucial matters as and extraction. The urge to to the edge of survival. The
social justice and care for conquer and subdue others attitude of extraction governs
the natural environment. The has generated a culture of humanity’s relationship with the
values at the heart of the militarism and war. In the natural world. We regard nature
Dhamma resonate well with 17th through 19th centuries, as little more than a source of
the feminine point of view. this attitude culminated in materials for production and
Thus, I feel, these values colonialism, by which the consumption, and thus we seek
should be clearly articulated countries of Europe divided to exploit its forces in compliance
and embodied in our Buddhist up the lands of Asia, Africa, with commercial motives. One
communities. and the Americas, taking their consequence of this is the climate
resources to enhance their crisis, by which we are pushing the
Beyond specific application own wealth. In the last century planet’s ecological boundaries
to Buddhism, I would say that the glorification of military beyond the point where they
the full liberation of women might exploded in two world can sustain higher forms of
in all spheres of life is critical wars and a long cold war, life, including human life. If we
to the survival of human and today can be seen in the continue along this trajectory—
civilization. From the dawn of many smaller conflicts dotting and we are foolishly doing so—
history down to the present, the globe. we may decimate the geophysical
the primary driving forces of systems on which human life
depends. Already scientists
predict that if it is not checked,
intensified climate change will
cause catastrophes on a scale far
beyond our adaptive capacities.

“TO DRAW US B
PRECIPISE, WE NE

WOMEN. GENERA
ALWAYS DANG

26 Voice of Buddhist Nuns

In contrast to these masculine 佛教对妇女解放
attitudes, I believe the future 的看法
of life on earth requires a shift
toward more feminine values. 创建人: 菩提比丘博士
I will enumerate these as
threefold, as correctives to the 这篇文章是根据他在2019年, 于菩提迦耶由印度玛哈菩
extreme masculine values. In 提学会的主持下所举办的“佛教与妇女解放” 讲座会上的
place of conquest, we need to 专题演讲略作的编辑。
adopt a spirit of collaboration in
promoting a culture of peace and 1. 妇女自由的障碍
mutual understanding between
peoples of different nations, 当我们谈到“妇女解放”时，我们首先必须确定要从
races, ethnicities, and religious 中解放出来的妇女。她们的 自由有哪些障碍?可能最普
beliefs. In place of competition, 遍，也最无能为力的是对妇女个人表达和成就机会的 限
we need cooperation in building 制。在传统文化中，甚至在当今的西方，这些限制都被
a society governed by more 认为几乎是社会秩序所 固有的。普遍存在着一种不言而
egalitarian ideals, a society that 喻的共识，使妇女扮演刻板印象的角色，这严重 阻碍了
provides everyone with their 她们实现创造潜能的自由。
essential needs–food, health
care, education, meaningful 人们一般认为妇女的天职是妻子和母亲。她们是家庭
work, and other basic social 的照料者，她们在生活中的 角色是寻找好丈夫，生孩子
services. And in place of the 和为家务而操劳。如果妇女有机会工作，一般认为， 她
extractive exploitation of nature’s 们应在护理行业中担任护士，教师或社会工作者。但是，
abundant resources, we need an 当涉及到要求更高的 职位业和社会领导地位时，机会之
attitude of respect for nature and 门往往是关闭的。
a sustainable economy, leading
to the emergence of a culture 然而，今天，在受到现代人类平等的理想的影响下，
marked by a deep appreciation for 妇女几乎进入了所有传统上 被视为男性特权的活动领域。
the awe-inspiring, irreplaceable 她们成为出色在医生和律师，公司高管，科学家和 工程
wonders of the natural world. It 师方面表现出色。他们甚至在政府任职并成为国家元首。
is in promoting and actualizing 然而，尽管妇女已 经攀达最高峰，她们所能获得的机会
these life-affirming values that 比男人少得多，对她们爬上成功阶梯的要求 也更加苛刻
I believe women can make an 和严格。在许多国家，妇女被迫从事单调，低微、艰巨
indispensable contribution to 和危险的工作。 与从事相同工作的男性相比，她们的薪
our shared human future. The 水更低，获得的福利更少。
liberation of women will not only
free women from long-standing Voice of Buddhist Nuns 27
constraints. It will be, indeed, a
double liberation, freeing men as
well from their blind spots and
self-destructive impulses.

ACK FROM THE
EED TO LISTEN TO
ALIZATIONS ARE
GEROUS.....”

除了职业限制外，妇女还面临完全解放的障 2. 解放妇女的步骤
碍。另一方面，妇女极度遭受人身暴力，几乎没
有管道供她们寻求申诉。家暴是很常见，甚至可 我将提出四项关键措施，作为促进妇女的解放。这些并不是详
能导致妻女的死亡。在印度，妻子让公婆感到失 尽无遗的，但我认 为它们对于任何妇女解放计划都是必不可少
望(通常是因为嫁妆被认为不足)，可能会被其杀 的。
死或因绝望而被迫自杀。 1997 年的一份报告声
称，由于嫁妆引起的冲突，每年至少有 5000 名 (i)首先是为女孩提供接受教育的机会。在传统社会中，这尤
妇女死亡，每天至少有十 二名妇女死于所谓的`` 其必要，在传统社会中，由于女孩的命运将变成妻子和母亲，因
厨房大火‘’。虽然 已通过国内立法以防止新娘 此女孩不必上学。十年前，我与我的一些学生和朋友，成立了一
被烧，但并没有充分执行。 个名为“佛教环球赈灾”的组织，其使命是与全球贫困和饥饿作
斗争。我们的主要策略之一是支持女童的教育，我们在孟加拉，
贫穷国家的妇女经常成为人口贩运的受害 柬埔寨，海地，印度和尼加拉瓜都有类似的项目。
者。他们被交给贩运者，从本国运到其他国家(通
常以错误的借口)，在那里他们被迫从事有辱人 在印度，BGR 与 Bodhicitta 基金会合作，该基金会是由澳大
格的工作，包括卖淫。根据《联合国人口贩运报 利亚佛教僧尼 Ayya Yeshe 在那格浦尔成立的组织。该基金会执
告》(2009 年)，最常见的人口贩运形式(79%)是 行为期三年的计划，一次培训 30 名女孩和年轻妇女从达利特社
性剥削，主要是性剥削妇女和女孩。令人惊讶的 区获得社会工作，保健，教育和护理学位。她们的培训还包括有
是，妇女占人口贩运者的最大比例。 关妇女健康和经济问题的课程。

对妇女的另一种侵犯是性骚扰，这种骚扰又 当前计划中的一个 15 岁的女孩名为索纳里(Sonali)。她的父
有多种表现形式，从工作中的性压力到与性有关 亲在婴儿时期就抛弃了家庭。 为了维持生计，母亲成了性工作
的嘲讽和侮辱。性骚扰的极端表现是强奸，但在 者。母亲感染了艾滋病，并在Sonali 10 岁时去世。她们姐妹俩，
当前的社会环境中. 即使在发达的西方国家，妇 为了生计，挨家挨户，整日工作。 Sonali 听说了 Bodhicitta，
女也很难向当局举报强奸。如果强奸以不合理的 并被接受 加入该计划。现在，她说:“自母亲去世以来， 我第一
理由被驳回，这些妇女就被视为是通过自己的挑 次感受到有家，我被爱与支持，而不再孤独。”当她完成高中教
衅行为造成自己是被强奸的诱惑者。 去年秋天， 育时，索 纳里打算在大学选修全球政治和性别研究。她说:“性
在美国，有关强奸受害者遭受侮辱或羞辱的一个 别不平等字面上扼杀了妇 女。......我认为妇女必须捍卫自己的
例子被广为宣传。特 朗普总统提名了一位名叫布 权利，接受教育和拥有适当报酬的工作。如 果我的母亲受过教
雷特·卡瓦诺(Brett Kavanaugh)的法官来填补最 育并找到了一份合适的工作，那么她现在就不会死了。”
高法院的空缺。就在他即将由参议院司法委员会
确认时，一名心理学教授克里斯 汀·布莱西·福 我认为，经济落后的国家中有许多贫穷的女孩都有未被开发的
特(Christine Blasey Ford)声称，在高中时，卡 潜力。如果这些女孩接受了适当的教育，我认为至少有几个女孩
瓦诺(Kavanaugh) 曾试图在一个聚会上强奸她。 有能力为社会做出宝贵的贡献，例如老师，社会工作者，甚至社
尽管她在参议院听证会上给出了非常令人信服的 区领袖。但可悲的是，她们的生活被糟蹋了，因为他们没有机会上
证 词，甚至说她“ 100%肯定”试图强奸她的男 学，去可以培养她们潜能的好学校。
孩是布雷特·卡瓦诺(Brett Kavanaugh)(这将使
他丧失担任该职位的资格)，但共和党参议员的筹
委的为他辩护并试图抹黑她的证词。最后，参议
员驳回了她的证词以及其他举报他的性 行为不当
的妇女的证词，并确认了卡瓦诺在最高法院的职
务。

当这种感人的证词被拒绝时，我们可以轻易地
想象普通妇女在举报有权力和身份 的人进行性虐
待时必须面对的磨难。然而，在过去的几年中，
在美国(在其他国 家中有分支机构)称为“ Me
Too”的一种运动得到了普及。据此，妇女举报了
自己如何受到权势男子的性虐待或性剥削。在许
多案例中，她们的揭发摧毁了虐 待她们的男人的
事业。

28 Voice of Buddhist Nuns

(ii)第二项措施是为妇女提供法律保护，使其免受一 平等的 原则取代这一原则，一方面不承认任何权力

切形式的暴力和性骚扰。 特别是，对强奸的态度必须 或特权，另一方面不承认缺陷。”

改变。法律制度必须承认灾难性的强奸对妇女的自尊所 J. S. Mill 的主张仍未完全实施。如果采用“完全

造成的影响，包括“婚姻强奸”。必须以同情和谅解 平等原则”，妇女将在工作场 所享有同等权利，包

认真对待妇女的强奸指控。 这是一个很难克服的障碍， 括与男性同等报酬。他们将被视为婚姻中的平等伴

因为执行法律的人(警察和法官)通常是男性，他们 倾 侣，并有 权决定她们是否以及何时生育。他们将获

向于支持被告，而不是提出指控的妇女。 得各种保健选择，尤其是避孕权，以便他们能够调节

解决此问题的一种实际方法是建立法律机构(由政 自己的生 殖。她们向法律和商业机构提出的关于性

府经营或由私人管理)，可以充当受到侵犯的妇女与 行为不端的投诉 将得到承认并进行适当调查。

民政当局，警察和法院之间的中介。此类机构存在于 3. 佛教与妇女的解放
西方国家，但其他国家也需要更多机构。这些机构

将配备法律专业人员，最好是妇女， 他们会听取妇 当我们从世俗领域转向佛教时，我们发现它在妇

女的投诉，并在与警察和法院的互动中代表她们。警 女解放方面的记录是喜忧参半 的。一方面，佛陀

察局也应包括 一个专门处理强奸案的部门，该部门 非常尊敬妇女，并承认她们在平凡生活和精神领域

主要由妇女组成。她们将负责调查这些指控， 以确 中的潜力。 例如，在《尸迦罗越经。Sigalovāda

定是否值得起诉。 Sutta》中，他承认妻子是恋爱关系中充分 和自

(iii)将妇女从社会上的下属职位中解放出来。第 由伴侣的方式描述了婚姻关系。在其他地方，他将

三项措施将确保女性在商业， 政府服务和政治管理 理想婚姻描述为夫妻双方都遵守戒律，实行慷慨大

中担任职务的配额被接纳并担任负责要职。随着她们 方并崇尚禁欲的婚姻《增支部。Ańguttara Nikāya

获得越 来越多的知名度和权威，这将保证未来有更 4:54》。出于极大的犹豫，他批准了比丘尼·僧伽

多的妇女获得晋升的机会。 (Bhikkhuni Sangha)建立妇 女剃度受戒，并将妇女

(iv)第四项措施，要使妇女摆脱其所要承担的责任， 列入其杰出门徒名单。

就需要在社会习俗上进行深远的改变，而这反过来又 然而，佛教经文(包括经典和文献)中包含贬低

需要观念上的改变。彻底摆脱贬低妇女和赋予妇女传 女性并贬低其道德和精神能力的 段落。例如《增

统观，降低她们的生活价值。我们需要彻底摒弃根深 支部。Ańguttara Nikāya》5:229 说:“妇女就像

蒂固的父权社会的模式，以男性为豪。建立并取代 一条黑蛇， 他们是不纯洁，恶臭，令人恐惧，危

以两性平等基础上的模式。朝这个方向迈出的最小步 险的，他们背叛了朋友。”我们再次在阿古 塔

骤是在工作场所和学校实施“性别敏感性培训”。这 拉·尼卡亚 2:61 中读到:“妇女死于不满意和对

项培训让妇女有机会表达自己对男人不当行为的感 两件事的不满足。哪两件事- 性交和分娩。《本生

受，同时也教导男人与女人相处的正确方法。 经。Jātaka》的故事更进一步体现了妇女对欲望的

妇女在各个领域(无论是在世俗的还是精神的)上的 痴迷，甚 至愿意为反对丈夫而谋求满足自己的渴

解放，首先都需要深刻认识到她们固有的尊严，给予 望。

她们全人类的尊重。早在 1869 年，英国哲学家约 当然，性欲是人性的特征，因此女性不能免除性

翰·斯图亚特·米尔(John Stuart Mill)在其著作《 欲。没有人是天生的阿罗汉。不 过，可能还会有

妇女的屈从地位》的开篇中写道: 人提出这样的问题:“ 哪个性别对数十亿美元的色

“我认为，规范两性之间的社会关系的原则(一个性 情行业负责任， 是男性还是女性?哪种性别使妓院

别法定地从属于另一性别—其 本身是错误的，而且 继续营业?我认为答案是显而易见的。哪种性别最

现在成了人类进步的主要障碍之一。改善应当以完全 有可能参与强奸和性暴力?

“....that I believe women can make an
indispensable contribution to our shared

human future.“

Voice of Buddhist Nuns 29

在建立比丘尼僧团的过程中，佛陀并未将其设置 4. 价值观的变化
为与比丘僧团完全平等的地位，这在他所生活的社
会环境中是无法想象的。众所周知，他以各种方式 当今时代，人们越来越意识到女性的独特性，
将其从属于比丘僧团。例如，比丘尼(Bhikkhunis) 并呼吁对女性贡献的声音-在传统 佛教文化
必须由两个团体共同剃度受戒，而比丘 Bhikkhus) 中，这种声音即使没有被完全压制，也会被
只需要由比丘(Bihikkhus)剃度受戒。资深的比丘尼 减弱。我个人认为，要使佛 教蓬勃发展并发
甚至必须向新新晋出家的比丘致敬。比丘尼不能 挥其潜力，就需要以女性的观点来滋养，丰
指责比丘，而比丘可以责备比丘尼。在经文中，佛 富和更新佛教，以便 为女性的声音提供空间，
陀预言妇女的出家将使善法的寿命减少一半。这 尤其是在诸如社会正义和对自然环境的关怀
项说法造成许多僧侣对复兴比丘尼僧团的负面看 等关键问题 上。佛法核心的价值观与女性观
法。 点产生了很好的共鸣。因此，我认为，这些
价值 观应在我们的佛教社团中明确表达和体
这一个分歧性问题的发展，源自于僧团各长老 现。
之间的保守主义，进而成为阻碍妇 女最高精神觉
悟上的主要绊脚石。他们的反对意见与普遍的误解 除了对佛教的特定应用外，我还要说的是，
相反，通常不是 基于对妇女的偏见，而是基于对剃 妇女在生活的各个领域中的充分解放 对于人
度戒律狭义的解释。然而，一种更自由的解释方式 类文明的生存至关重要。从历史的曙光到现
是可被接受，并且已被亚洲和西方的许多博学僧团 在，文明的主要动力一直是男性的态度，男
采用。 性价值观和男性活动。我相信，男性价值观
的不受控制的支配地位 一直将人类推向自我
但是，我认为，佛教要成为全面倡导妇女解放的 毁灭的边缘。为了使我们从悬崖上退缩，我
倡导者，仅凭一小撮思想开放的 僧侣就不足于实行 们需要听取妇女 的意见。
比丘尼剃度受戒的。在佛教的心脏地带，进一步有
必要获得僧 团当局认可比丘尼的地位，并在适当 概括性总是很危险的，但是我会提出三个
时得到政府的正式认可。 根植于男性思想的价值观，这些价值观 在很
大程度上决定了人类历史。这些是征服，竞
当然，我们对传统的忠诚也要有强烈要求，我们 争和提取。征服和征服他人的渴 望产生了军
不应该匆忙抛弃它。没有传统的 力量和保守力量， 国主义和战争文化。在 17 至 19 世纪，这种
法的核心都可能被稀释或丧失。必须做的是在保存 态度最终导致了殖民主义， 欧洲国家借此将
古代形式和 适应当前现实之间取得平衡。如果我 亚洲，非洲和美洲的土地分割开来，并利用
们加快创新并忽视传统，我们可能会失去对 佛教 其资源来增加自己的 财富。在上个世纪，在
不断传承的支持。但是，如果我们让严格的保守主 两次世界大战和一场漫长的冷战中，军事的
义成为最终决定，那么我 们可能无法意识到佛法 荣耀爆发了， 今天在遍布全球的许多较小的
对所有人，包括妇女和男人的解脱潜力。 冲突中都可以看到。

竞争导致了严酷的经济体制-企业资本主
义-兴起，其中人类同情的主张被抛在一 边，
以支持为争夺经济统治的残酷斗争。在这个
体系中，所有价值都降低为货币价值，所有
美德都被低估了，倾向于财富和野心。结果，
我们看到跨国公司通过后殖民式的帝国主义
行使控制权。资本主义经济体系还导致了少
数极富裕的精英阶层与其他所有人之间的巨
大财富鸿沟，将近十亿人推向生存边缘。

30 Voice of Buddhist Nuns

提取的态度控制着人类与大自然的关系。我们认 难，其规模远远超出我们的适应能力。
为大自然资源只不过是生产和消费的材料的来源， 相反的与这些男性主义态度，我相信地球上未
因此，我们试图根据商业动机来利用自然的力量。
这种情况的后果之一就是气候危机，通过这种危机， 来的生活需要更趋向加女性化的价值观。我将这些
我们将地球的生态边界推到了可以维持更高级的生 列为三道，作为对极端男性价值观的纠正。代替征
命形式(包括人类生命)的程度。如果我们沿着这一 服，我们需要采取协作精神，促进不同民族，种族，
轨迹继续前进(并且我们这样愚蠢的做)，我们可能 族裔和宗教信仰的人民之间的和平文化和相互理解。
会消灭人类赖以生存的地球物理系统。科学家已经 代替竞争，我们需要合作以建立一个由更平等的理
预测，如果不加以检控，加剧的气候变化将导致灾 想所统治的社会，一个为每个人提供基本需求的社
难，其规模远远超出我们的适应能力。 会-食物，保健，教育，有意义的工作以及其他 基
本社会服务。代替对自然界丰富资源的开采，我们
提取的态度控制着人类与大自然的关系。我们 需要一种尊重大自然和可持 续经营的经济态度，从
认为大自然资源只不过是生产和消费的材料的来源， 而出现一种文化，对不可取代自然界的奇观，加以
因此，我们试图根据商业动机来利用自然的力量。 赞赏和 感恩的态度。我认为，在促进和实现这些肯
这种情况的后果之一就是气候危机，通过这种危机， 定人生价值观的过程中，妇女才能为我们人类的未
我们将地球的生态边界推到了可以维持更高级的生 来作出不可或缺的贡献。妇女解放不仅会使妇女摆
命形式(包括人类生命)的程度。如果我们沿着这一 脱长期的束缚。 的确，这将是双重解放，使人们
轨迹继续前进(并且我们这样愚蠢的做)，我们可能 也摆脱他们的盲点和自我毁灭的冲动。
会消灭人类赖以生存的地球物理系统。科学家已经
预测，如果不加以检控，加剧的气候变化将导致灾

Voice of Buddhist Nuns 31

AN INVITATION TO

JOIN THE ORDER OF

BUDDHIST NUNS

I NV ITAT ION TO FEMALE
O R D I N AT I O N

The Bodhi Dharma Society
is delighted to announce
arrangements for female aspirants
to be ordained as a novice
(Sanamaneri) and to experience
the magnificence of the Buddha
Dhamma by acquiring a deeper
knowledge, understanding and
practice of a noble monastic life.
This is a rare opportunity to have
a monastic training and participate
in the propagation of the Buddha
Dhamma in Malaysia and anywhere
in the world and thereby attaining
higher spiritual attainment;

ORDINATION AS SAMANERI;
This Samaneri Ordination Program
will be organised periodically on an
individual or collective basis and be
determined by the Bodhi Dharma
Society, based on the evaluation and
advice of our spiritual advisers.

The Samaneri Ordination program Details of the Samaneri Ordination Programs
comprises a traditional monastic would be announced from time to time.
discipline,“to go forth “ and study the Anyone who is keen to avail of this wonderful
Buddhist Canon with the view to seeking and rare opportunity to develop and
the higher level practice of the sublime advance in their spiritual uplift, wellbeing
teaching of the Buddha. The program and inner happiness are encouraged to
will include arrangements to practice communicate with the secretary of the
and perfect the monastic discipline BDS, at any time, their individual interest
as a samaneri while simaltaneously to participate in the program. You are also
acquiring a deeper knowledge, kindly requested to provide your personal
understanding and insight into the details in order for us to assess merits and
Buddha’s Teaching by mastering the demerits of your application, prior to any
Buddhist Canon and scriptural texts consideration.
in a traditional monastic setting at a
reputed monastic institute in Sri Lanka, Tham Wing Soon
Myanmar or in Thailand. In addition, Secretary
the Samaneri Ordination Program Bodhi Dharma Society,
would provide training and guidance, email : [email protected]
as the Supremely Enlightened Buddha
had extolled, for Sakya Dhita (Budhha’s
daughters) to serve, “ for the happiness
of the many; for the welfare and
wellbeing of all”.

32 Voice of Buddhist Nuns

邀请妇女剃度出家受戒
邀请参与沙弥尼受戒剃度仪式
菩提达摩佛学会欢喜地宣布本会将安排有志成为新晉佛教初学者(沙弥尼)者来参与，从中学习佛法深奥的知

识，了解和实践庄严的寺院生活。參加比丘尼受戒剃度仪式并参与佛法在马来西亚和世界任何地方的传播是个难
得的机会，从而获得崇高的灵性造诣；

授戒剃度成为沙弥尼

此沙弥尼Samaneri授戒剃度计划将定期以个人或集体形式举办并由菩提达摩佛学会 ;顾问们的评估和建议
决定。沙弥尼受戒计划课程涵盖的项目为传统的僧伽学科，何谓“出家”及研讨佛教经典，以寻求佛陀崇高教学
的更高层次的实践。 此计划将包括安排培训和实践作为新晋比丘尼该完善掌握的寺院修道法，同时获得对佛
陀教义更深入的知识，理解和见解，且会通过斯里兰卡，缅甸和泰国著名传统的修道院，掌握经典和佛教文献

此外，沙弥尼受戒计划课程将提供培训和指导，如至高无上的佛陀颂扬比丘尼(释迦的女儿们)为人
服务是“为了许多人的幸福；为了所有人的福祉和福利”。

沙弥尼Samaneri授戒剃度计划的细节将不时宣布。任何热衷于发展和提升自己的灵性造诣，福祉和
内心幸福的人这是个难得的的机会，敬请随时与BDS秘书处联络，表明个人意愿参与此课程。另外，还
请您提供详细的个人资料，以便我们在进行任何考量前评估您的申请的优势。

谭永顺, 菩提达摩佛学会秘书, 电子邮件 : [email protected]

Voice of Buddhist Nuns 33

FEMALE ORDINATION IN BUDDHISM

Executive Editor in Chief, V.O.B.N. 希华利法师 (教授)
Prof. Ven. Mahanuwara Seevali Prof. Ven. Mahanuwara Seevali
Central University of Tibetan Studies, 佛教比丘尼之声创始总编辑
Varanasi, India 印度瓦拉納西鹿野苑西藏研究中央大學

The order of the female Sangha has existed sexism and for the most part it ignores the
over many centuries and therefore it is sexual identity of persons. The male female
an important topic to the modern-day identity is set at one’s birth and it remains
women who are practising the Dhamma. valid only for one and single particular birth.
The position accorded to women in ordinary
We are not attempting to initiate a new life was primarily concerned with individual
order in the 2500 plus years old Buddhist emancipation.
community. The Buddha has already
permitted and encouraged women to join the The Buddha has neither underestimated
monastic order. Female ordination came into the abilities and talents of women, nor did
existence as a result of a radical campaign of He deny the equal opportunity for the
some pious ladies during the time of the Lord womenfolk. The Buddhism recognizes that
Buddha, led by the foster mother of Prince men and women have equal potentials and
Siddhartha who later became the Buddha. capabilities. In the Buddhist scriptures there
Feminists in the West have very often are many suttas that emphasize, in term
misinterpreted this nobel achievement. They of spiritual attainment, women and men
have stated that the Buddha refused to ordain have equal opportunities for attaining the
women due to disrespect for women. It is spiritual enlightenment. Five years after
true indeed that He showed a great hesitation the enlightenment, The Lord Buddha has
to ordain women. This he did, however, to ordained women. As recorded in the Pali
make them realize the great responsibility cannon (Chullavagg) He has instructed his
they have to face when they were ordained. disciples (Bhikkhus) to go ahead and give the
Female ordination means that women had Upasampada (Higher ordination) to females.
to be taken into the monastic community of This advice was given to the monks at a
monks which makes it extremely difficult for time when the attitude towards women was
both parties to practice mindfulness. Women disrespectful and when they were denied
left alone in the jungle become extremely the access to the highest knowledge. Then
vulnerable. Such women had to be protected women came to be considered as inferior,
by the monks with due mindfulness and both physically and mentally, to the men.
attention. History of the Bhikkhu Sangha
provides many a tragedy that occurred after
this feminine ordination. Even the reason
that occurred after this order provides such
evidence.

Since the dawn of the 19th and 20th Maha Pajapati Gotami in conversation with the Buddha
centuries there was a great demand and a far
cry for the women’s freedom and equality.
Struggles and various movements in many
parts of the developed world paved the way
for women’s liberation and a life in a dignified
way in a man dominated society. Buddhist
teaching does not promote sexism and for
the Buddhist teaching does not promote

34 Voice of Buddhist Nuns

The Buddha has saved the whole womenfolk
as he has lifted them from the pathetic social
setting. He not only liberated from the grip
of inferiority notion but guided them to the
highest level of the emancipation that was
equal to both men and women, irrespective of
one’s gender.

We are proud to state at this juncture that the
Bodhi Dharma Society has finally taken an
unprecedented step in carrying the mission of
the Lord Buddha in the appropriate direction,
in rejuvenating the past and lost glory of the
Noble bhikkhuni Order of Theravada Lineage,
in Malaysia and beyond.

佛教女性剃度受戒

佛教女性剃度受戒已经存在多个世纪了，因此 佛陀既没有低估妇女的能力和才华，也没

对于当今女性修习佛法方面是一个非常贴切且重 有否认妇女的平等机会。佛教意识到男人和

要的话题。 女人具有同等的潜力和能力。在佛教经文中，

我们不打算在已有2500多年历史的佛教团队 有许多经文强调在精神修养方面，男女有平

中发起新的制度。佛陀在世时已经 允许并鼓励 等的机会获得证悟。佛陀证悟五年后，已经

妇女参加僧团。在佛陀时期，一些虔诚的女士发 让妇女剃度受戒 加入僧团。根据巴利《律

起了激进的运动， 由后来成为佛陀的悉达多太 藏》【小品】(Chullavagga)中的记录，佛陀

子的养母领导。西方的女权主义者常常误解这神 指示其 门徒比丘实行，并将Upasampada(比

圣 的成就。他们说，佛陀因不尊重女性而拒绝让 丘尼戒律)授于女性。这戒律是当时一 些僧

女性剃度受戒。的确，他对接纳 妇女加入僧团表 侣对妇女的态度不礼貌并且拒绝女出家众获

现出极大的犹豫。然而，他这样做是为了使她们 得最高知识的时候，向僧侣们 提供了这些建

意识到当她们 剃度受戒时必须面对的重大责任。 议。当时，女人在生理和心理上都被认为比

女性剃度后就意味着必须将妇女带入僧侣社 团， 男人逊色。

这使双方都很难练习正念。独自留在丛林中的妇 佛陀拯救了整个妇女群体，使她们摆脱了可

女变得极为脆弱。这些妇 女必须得到充满正念 悲的社会环境。佛陀不仅让她们摆 脱了自卑

和专注的男性僧侣的保护。比丘僧伽的历史提供 观念的束缚，而且引导她们达到了男女平等

了许多女 性剃度成为僧侣之后发生的悲剧。即使 的最终解脱与证悟的境 界。

在此之后发生的原因也提供了此类证据 在此时刻，我们感到自豪的是，菩提达摩

19世纪和20世纪初以来，人们对妇女的自 佛学会终于迈出了空前的一步，朝着 正确的

由与平等的诉求提出了很高的要求。 许多发 方向进行佛陀的使命，振兴上座部比丘尼的

达国家展开了各种斗争和运动为在以男性统 传承，让过去和失去的荣耀 在马来西亚复兴

治的社会中妇女解放和有尊 严的生活铺开了 与延伸。

道路。佛教教导不提倡性别歧视，佛教教导

不只不提倡性别歧 视，而且在大多数情况

下，它无视人类对性别的认同。男性和女性的

身份是根据一个人的出生设置的，并且仅对

一个人和一次性特定的出生有效。妇女在日常

生活中所享有的地位主要与个人的解脱与证

悟有关。

Voice of Buddhist Nuns 35

DONATION FORM for Voice of Buddhist Nuns

佛教比丘尼之声乐捐表格

PHIẾU CÚNG DƯỜNG CHO TẠP CHÍ TIẾNG NÓI NI GIỚI

I/We would like to make the following contributions towards the cost of the
publication and distribution of the Voice of Buddhist Nuns
我/我们要乐捐佛教比丘尼之声出版与分发费用如下 :
Chúng tôi xin cúng dường phần tịnh tài này cho chi phí ấn tống Tạp Chí Tiếng Nói Ni Giới

Name 姓名 Tên__________________________________________________________
Company Name 寶號 Tên công ty___________________________________________
Address 地址 Địa chỉ____________________________________________________
_______________________________________________________________________
_______________________________________________________________________
Postcode 郵區號 Mã thư tín_____________ State洲 Nước____________________
Tel 電話 Số điện tho_____________________________________________________
Email 电邮址 __________________________________________________________
捐助 Ringgit Số tiền____________________________________________________
Cash 現款 / Cheque 支票 no. Số chi phiếu_________________________________

Cheques made payable to 几以上捐肋支票台頭請寫 Chi phiếu trả cho:

Persatuan Penganut Bodhi Dharma Kuala Lumpur dan Selangor
Malayan Banking Berhad A/C No. 馬來西亞銀行戶口 : 514208-636294

Whatsapp or email donation form and bank in slip to 請將存單連同捐助whatsapp或電子
郵件至 Gởi phiếu cúng dường hoặc hóa đơn chuyển tiền về email hoặc:

011-57768714 or [email protected]

or post cheque and donation form to the following address 或寄至 hoặc gởi
phiếu cúng dường bằng bưu điện đến địa chỉ sau:

Voice of Buddhist Nuns

Bodhi Dharma Society,
12-1, Jalan Burung Pucung,
Taman Bukit Maluri,
52100,
Kuala Lumpur,

36 Voice of Buddhist Nuns

SRI MUHIBBAH TEA MERCHANT SDN BHD

No. 135, Jalan Jasa 3, Taman Jasa Sungai Tua, 68100 Batu Caves, Selangor, Malaysia

Fax: +603 6186 5886 website: www.srimuhibbah.com email: [email protected]

Voice of Buddhist Nuns 37

Bodhi Dharma Society
菩提達摩佛学会

A group photo of the executive committee members of the Bodhi Dharma Society

A group photo of the Sub committee members of the Bodhi Dharma Society

38 Voice of Buddhist Nuns

VISION and THE MISSION
of

BODHI DHARMA SOCIETY

❖ To rejuvenate and promote the Novice Bhikkhuni Monastic training across Malaysia as well as
globally.

❖ To recruit and provide all possible facilities for all those who wish to be ordained as samaneries
(Novice Bhikkhunies) and train them under the guidance of refutable senior members of the Maha
Sangha.

❖ Establishing sister Bhikkhuni Monasteries across Malaysia and in other countries;

❖ Publication of a Quarterly entitled “ Voice of Buddhist Nuns” , both in English and Mandarin;

❖ Organise Samaneries (Novice Bhikkhunies) to propagate the Teaching of the Buddha in Malaysia
and in other countries;

❖ Organise religious activities and educational seminars, in collaboration with other Bhikkhuni
organisations of all Buddhist traditions, namely the Theravada, Mahayana and Vajranana, in the
noble sprite of the Buddha Sasana.

TẦM NHÌN VÀ NHIỆM VỤ CỦA HỘI BODHI DHARMA

✦ Để trẻ hóa và thúc đẩy sự đào tạo của Tỳ-kheo-ni và Sa-di-ni trên khắp Malaysia cũng như toàn cầu.

✦ Tuyển chọn và cung cấp tất cả các phương tiện có thể cho tất cả những ai muốn được xuất gia làm Sa-
di-ni (Novice Bhikkhunis) và huấn luyện họ dưới sự hướng dẫn của các thành viên cao cấp có uy tín của
Tăng đoàn.

✦ Thành lập các tu viện Tỳ-kheo-ni khắp Malaysia và tại các nước khác;

✦ Xuất bản hàng quý Tạp chí mang tên “Tiếng nói của Ni giới”, cả trong Tiếng Anh và tiếng Quan thoại;

✦ Tổ chức chư Ni để hoằng Pháp ở Malaysia và các nước khác;

✦ Tổ chức các hoạt động tôn giáo và hội thảo giáo dục, trong hợp tác với các tổ chức Tỳ-kheo-ni khác của
tất cả các truyền thống Phật giáo, cụ thể là Theravada (Nguyên Thủy), Mahayana (Đại Thừa) và Vajrayana
(Kim Cang Thừa), trong tinh thần cao quý của Giáo Pháp.

菩提達摩佛学会的愿景与使命

✦ 振兴和推⼴广在⻢马来⻄西亚乃⾄至全球的⽐比丘尼基础僧尼训练；

✦ 为所有希望为宗教事务任命的⼈人募集并提供⼀一切可能的设施，并在可敬的⾼高级僧

伽的指导下进⾏行行培训；

✦ 在⻢马来⻄西亚和其他国家建⽴立⽐比丘尼寺院分院；

✦ 出版中，英⽂文《佛教⽐比丘尼之声》杂志季刊；

✦ 组织沙弥尼(初学⽐比丘尼)在⻢马来⻄西亚和其他国家传播佛教；

✦ 本着佛法在这沙婆世界的⾼高尚精神与其他佛教⽐比丘尼组织 (即上座 部, ⼤大乘和⾦金金刚乘佛教)

合作举办宗教活动和教育研讨会.
Voice of Buddhist Nuns 39