In this paper, I would like to discuss the realities of Vietnam Buddhism in general and the roles of Vietnamese Buddhist nuns in contemporary life, based on my personal experience.
The first part of the paper introduces Buddhism in Vietnam. Today, there are three major traditions in Vietnam Buddhism: Mahayana, Theravada, and the local Mendicant sect. Although their activities differ, all three sects have monks and nuns who participate in the Vietnam Buddhist Sangha. Vietnamese nuns are full participants in this organization.
The second part of the paper introduces exemplary Buddhist nuns in Vietnam. The lives of famous nuns are documented in Vietnamese Buddhist history from ancient times until the present day. Examples include Bhiksuni Diệu Nhân, NhưThanh, Giác Nhẫn, Trí Hải, and others. Based on these well-known examples, I would like to discuss the religious achievements of Vietnamese nuns and the contributions to the spread of Dharma. From these exemplary nuns’ achievements, we can draw valuable lessons and inspiration for Buddhist women today.
The third part of the paper is a critical analysis of the roles of Vietnamese nuns in religious life and the spread of Buddhism for the liberation of human beings. As I have observed, Vietnamese nuns today have demonstrated their capabilities in all fields, ranging from religious practice, temple construction, education, charity work, and so forth. In addition to these positive contributions, they also face certain constraints and challenges that need to be addressed.
In the final part of the paper, I look specifically at the topic of Vietnamese Buddhist nuns’ roles in contemporary society, drawing from three case studies. These studies may be relevant to the experiences of Buddhist women around the world. Three specific lessons learned are: 1) the need for organizational skills to successfully further Buddhist activities; (2) the need for serious compliance with religious rules; and (3) the importance of interaction between national culture and Vietnamese Buddhism.
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I am very grateful for this special opportunity to share ideas with Buddhists from so many parts of the world here in Mongolia. It is an honor to be in this sparsely populated country with infinite grasslands, ranges of hills and mountains, and immense deserts. Despite the cold Mongolian winters, here we enjoy a warm, friendly conference atmosphere, where we can exchange constructive ideas in a spirit of harmony, learning, and progress. We are all grateful to the Buddha and to the kind Mongolian government in providing these favorable conditions for Sakyadhita, the Daughters of the Buddha.
Contemporary Vietnamese Buddhism
At present in Vietnam, the three major Buddhist traditions – Mahayana, Theravada, and Mendicant – are only developing strongly, but also having a deep impact on the Vietnamese Buddhist people. The Mahayana tradition has the largest number of Buddhist nuns, the Mendicant next, and the Theravada nuns fewest, due to internal regulations. However, the Vietnam Buddhist Congregation, established in 1981, has uniquely managed to organize the temples and monasteries of these three Buddhist traditions in a spirit of solidarity and harmony. The leadership structure of this Buddhist organization includes both monks and nuns. The roles of Vietnamese Buddhist nuns are being manifested fully within this organization.
Exemplary Vietnamese Buddhist Nuns
Vietnamese Buddhist women are proud of their long history. Since the beginning of the first century CE, many woman generals, queens, and princesses, such as Bát Nàn, Thiệu Hoa, Vĩnh Huy, and Phuong Dung, who lived during the Hai Bà Trưng Dynasty in northern Vietnam, have participated in the struggle for independen. They considered “fame just as torn sandals” and returned to their temples afterwards to continue an outstanding monastic life. During the reign of King Lý Thánh Tông, the most prominent Vietnamese Buddhist nun was Dieu Nhan (1042-1113), a member of the royal family who was originally named Ngoc. After she left home, she became a nun with Zen Master Chân Không and belonged to the 17th generation of Tỳ-ni-đa-lưu-chi (Vinìtaruci) Zen sect.2. After achieving the path, she was appointed as the head of Hương Hải Nunnery by Zen Master Chân Không. Before her death, she summoned her disciples and spoke a last verse that revealed her attainment of enlightenment.
In southern Vietnam, into the 20th century, many nuns contributed to a renaissance of monastic life and Buddhist practice, such as BhiksuniDiêu Ngọc (1885-1952) and Bhiksuni Diệu Tánh (1910-1942). Another senior Vietnamese Buddhist nun who was an exemplary daughter of the Buddha was Bhiksuni NhưThanh (1911-1999). After a life of bodhisattva activities, such as establishing the Vietnamese Buddhist Nuns Assembly, her last words were: “I will return to this world to complete my unfinished work, because I love Buddhist nuns very much. They need leaders for their religious lives.” Another example is Bhiksuni Giác Nhan (1919-2003), who left many relics as evidence of the refined monastery life she led and the virtues she had perfected. In the Mendicant tradition, well-known nuns included Bhiksunis Huỳnh Liên (1923- 1987) and Bạch Liên (1024- 1996), who devoted their entire lives for peace and the welfare of human beings, as well as national liberation and unification. In the educational domain, Bhiksuni Trí Hai (1938-2003) bequeathed to future generations many valued translations and written works that are highly appreciated by Buddhists in Vietnam and abroad. At present, in the charitable domain, Bhiksuni Huệ Từ (Giác Tâm Pagoda – HCM city) is a famousnun for campaigns of all Vietnamese participate in nuns to activities of supporting finances to areas of calamity,building habitats for poors, helping for patients affected by Dioxin (Orange Agent), and bringing orphans up…ect. In the managing domain, Bhiksuni Như Đức(Viên Chiếu Zen Monastery – Long Thành), and Bhiksuni Như Như (Đại Tòng Lâm Monastery – Bà Rịa Vũng Tàu) have effectively guided hundreds of Zen nuns in religious practice. One of pioneers preserving the environment is Bhiksuni Huệ Giác (Quan Âm Monastery – Biên Hòa) who has cultivated more than 400 ha of forest. In addition to these exemplary nuns, there are many Buddhist nuns who practiced the Buddha’s teachings quietly in hermitages, whose biographies have not been recorded in the pages of Buddhist history.
Vietnamese Buddhist Nuns’ Roles in Contemporary Life
In the early 21st century, in pace with Buddhist development, the number of Vietnamese Buddhist nuns has increased markedly. It is estimated that currently 54% of the 50,000 monks and nuns in the country are nuns, many of whom hold higher degrees. The quality of Vietnamese Buddhist nuns is not evaluated so much by their numbers or their educational achievements, but by their individual competence and efforts in religious life, through spreading the Dhamma and relieving human suffering, despite the many challenges of contemporary life. Here I cite a few examples of the roles that Vietnamese nuns are taking:
1. At the International Congress on Buddhist Women’s Role in the Sangha: Bhikshuni Vinaya and Ordination Lineages, held at Hamburg University, Germany, in July 2007, presenters note that full ordination was a prerequisite for favorable conditions for Buddhist nuns. In this regard, it should be noted that Vietnamese Buddhist nuns observe the precepts of a novice nun (sràmanerika), probationary nun (siksamànana), and a fully ordained nun (bhiksuni). In addition, the observer the bodhisattva precepts. By assuming their rights to ordination, Vietnamese Buddhist nuns have created favorable conditions to play a prominent role in the historical development of Vietnamese Buddhist history for more than a thousand years.
2. The Charter of the Vietnamese Buddhist Congregation fully acknowledges that religious status of nuns is equivalent to that of monks.
3. Depending on personal competence and moral virtue, the Vietnam Buddhist Congregation may invite or appoint nuns to undertake positions in various organizations or to head Zen monasteries, pagodas, and temples affiliated with the Congregation. Most temples, Zen monasteries, and nunneries of nuns are currently directed by senior nuns.
4. Vietnamese Buddhist nuns are engaged in all aspects of life, including the construction and restoration of temples, social and charitable activities, famine relief, and government projects for poverty alleviation. The Red Cross Association of Vietnam considers nuns’ temples at the core of social and charitable activities. As a result, Vietnamese Buddhist Nuns have been instrumental in relieving the sufferings of living beings and bringing practical benefits to people.
5. The majority of nuns who study abroad in India, China, Taiwan, and Myanmar return to Vietnam after graduation to share their practical competence in the fields of communications, education, Buddhist activities, and social welfare in response to the spiritual needs of Buddhists now and for future generations.
6. At the Buddhist University of Ho Chi Minh City, nuns have earned well-deserved positions in the field of education. Nuns may teach all subjects to both monks and nuns and are encouraged to give lectures at conferences.
From these examples, it is clear that Vietnamese nuns have demonstrated their abilities in all aspects of religious life and all fields of human endeavor. Nevertheless, there is still room for improvement:
1. At present, Vietnamese nuns are numerous, but the quality of spiritual cultivation, especially among young nuns, is still limited. The quality of their studies is impaired by distraction in their surroundings – a common concern in contemporary life.
2. As daughters of the Buddha (Sakyadhita), we have a firm belief that all men and women have the Buddha-nature, but because Asian societies are influenced by the Confucian tradition, some Vietnamese nuns are still lack self-confidence and underestimate their abilities in monastic practice.
3. Factionalism and localism persists in some Vietnamese nuns’ communities and acts as a constraint in organizing large-scale Buddhist activities.
Conclusion
Through this discussion about the roles Vietnamese Buddhist nuns can play in contemporary life, we may draw some valuable lessons.
First, Vietnam Buddhists have applied the Buddha’s teaching on no-self in the organization of the Vietnam Buddhist Congregation, which manages to harmoniously unite all Buddhist traditions, including both monks and nuns, in a spirit of harmony. As a result, Buddhist activities can be quickly and successfully organized, as evident at the recent 5th United Nations Vesak Day Celebration in Hanoi.
Second, recalling and reflecting on lives of exemplary Buddhist nuns in the past and recent Vietnamese history, it is clear that they practiced virtue and respected the precepts, including the Eight Special Rules given by the Buddha to Mahaprajapati. As a result, Vietnamese monks and nuns cooperate effectively in religious activities and spread the Buddhist teachings for the liberation of human beings.
Third, Vietnamese nuns are free to practice and achieve success in all fields and aspects of life, despite the changes and challenges of the modern age, because of a long history of respect for women over a long period of establishing and defending the nation. Thanks to a history of respect for women, which has penetrated deeply in the consciousness of Vietnamese men, the roles of nuns in Vietnamese Buddhist history were naturally established, from ancient time until the present.
Thich Nu Huong Nhu
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