Development Status of Theravada Bhikkhunīs in Chinese Society
── About Sambodhi Sangha and “Revival of Buddha’s Sangha Association” ──
華人社會上座部佛教比丘尼的發展現況
－ 關於 復興佛陀僧團協會 與 中道僧團 －
1. Past developments of Theravada Saṅgha
Buddhism has been disseminated across Asia over the past 2500 years and across the world during the past century. Still, Buddhism is more active in Asian countries: Theravada Buddhism is popular in Sri Lanka, Myanmar, Thailand, Laos, Cambodia and India, while Bodhisattva-carya in South Korea, Japan, Vietnam, Malaysia, mainland China and Taiwan.
1.南傳佛教團的過去發展
佛教發展約近2500年，不僅傳遍亞洲地區，近百年來更傳往世界各地。雖然如此，佛教的主要發展的地區還是在亞洲各國，分別有信仰上座部佛教為主的斯里蘭卡、緬甸、泰國、寮國、高棉及印度，以及信仰菩薩道為主的韓國、日本、越南、馬來西亞、中國大陸及臺灣。
In C.E. 67, Indian Buddhism was officially introduced to China. Traditional Indian Vinaya succeeded by the four Buddhism Sects were translated and established the Bhikkhu Sangha from C.E. 250 to 424. But there were no qualified Bhikkhunis approved by both Bhikkhu and Bhikkhunis Sanghas in China.
公元後67年，印度佛教正式傳入中國。公元250~424年，印度傳統佛教四大部派傳誦的戒律皆已譯出，並建立了比丘僧團。但是，中國佛教尚無有符合僧律依兩部僧團受戒的合格比丘尼。
In C.E. 433, eleven Bhikkhunis including Devasara（or Tisaraṇa） of Theravada Sangha from Simhala (Sri Lanka today) came to Jiankang (Nanjing today). In 434, Saṃghavarman and Devasara（or Tisaraṇa） together with ten qualified Bhikkhunis passed on the Bhikkhuni ordination to over 300 nuns. Since then, there were both Bhikkhu and Bhikkhuni Sanghas of traditional Indian Buddhism in China.
公元433年，師子國（今斯里蘭卡）上座部僧團比丘尼鐵薩羅（巴Devasara 或 Tisaraṇa）等11比丘尼來到建康（今南京）。公元434年，依譯經師僧伽跋摩（梵Saṃghavarman）、鐵薩羅（巴Devasara）為師，具足十位合格尼僧，傳比丘尼戒，約三百多人受具足戒。自此，印度傳統佛教已在中國依照戒律建立兩部僧團傳承。
In C.E. 502, Emperor Wu of Liang Unified Southern China. In C.E. 519, Emperor Wu of Liang received the precepts of Bodhisattva, and claimed himself to be “Emperor Bodhisattva1”. The Buddhism policy of Emperor Wu of Liang, was the primary factor that caused Theravada Buddhism to be withdrawn from China.
公元502年，梁武帝統一中國南方。公元519年，梁武帝依據《梵網經菩薩戒經》受菩薩戒，並稱自己是「皇帝菩薩」。梁武帝的佛教政策，是導致上座部佛教退出中國的首要因素。
It took four hundred years of Mahayana Bodhisattva-carya to develop Chinese-style Bodhisattva precepts.
中國大乘菩薩道的發展，經歷約四百年才發展出「中國式的大乘菩薩戒」。
With Chinese-style Bodhisattva precepts, Mahayana followers should highlight the evolution of Mahayana precepts. The three-staged ordination procedures were thus established: receive Samanera or Samaneri precepts in Stage I, receive Bhikkhu or Bhikkhuni precepts in Stage II, and give up Bhikkhu and Bhikkhuni precepts, and only receive Bodhisattva precepts in Stage III.
當「中國式的菩薩戒」創制以後，大乘既要表彰大乘律戒的發展過程，又要表現「迴小向大」的精神，遂建立三階段受戒的程序。三階段受戒的作法，第一階段是受聲聞沙彌、沙彌尼戒，第二階段是受比丘、比丘尼戒，第三階段是捨棄先前受持的比丘、比丘尼戒，唯有受持菩薩戒，又通稱為「三壇大戒」。
However, Mahayana followers belittle and abandon the Four Noble Truths, the Bhikkhu and Bhikkhuni precepts. Mahayana monks are different from Theravada sangha.
然而，大乘學人是貶低、棄捨四聖諦、解脫僧律的「菩薩僧」，不同於上座部佛教的僧人。
Sabotaged by the Mongolian regiment in the 12th and 13th centuries on the Indian sub-continent and constrained by the requirement that the renunciation and ordination procedures must be witnessed by both Bhikkhu and Bhikkhuni Sanghas, the Bhikkhuni inheritance of Theravada Buddhism has lost its roots since the late 13th century. Relative to Theravada Buddhism, Mahayana Buddhism in China, it has been to maintain the nuns.
由於十二、三世紀的印度、東南半島的上座部佛教受到蒙古軍團的破壞，又加上比丘尼的出家與受戒程序必須具足兩部僧團參與的限制，使得十三世紀末葉以後，上座部佛教即斷失了比丘尼傳承。相對於上座部佛教，中國的大乘佛教是一直保有女性的出家人。
With the popularization of the modern western culture around the world, the Christian idea that all men are born to be equal has become the political and legal basis of countries in the world, making gender equality a goal for all females. Therefore, Theravada Buddhism has been regarded as gender-biased and outdated for not fully supporting to restore the Bhikkhuni inheritance, which is also one of the arguments held by the Mahayana Bodhisattva-carya to discriminate and attack Theravada Buddhism.
近代西方文化傳遍世界各地，隱含基督教文化的「天賦人權，人人平等」，逐漸成為世界各國的政治與法律基礎，「性別平等」也成為各國女性所追求的目標。在此之下，上座部佛教尚未全面支持恢復比丘尼的現實，即為現代社會視為「歧視女性，思想落後」的象徵，更成為「大乘菩薩道」歧視、攻擊上座部佛教的理由之一。
The restoration of the Bhikkhuni inheritance of Theravada Buddhism is subject to two factors, namely the strong support from the feminists, the intervention and involvement of Mahayana Bodhisattva-carya, that have triggered concerns and opposition from the Bhikkhu Sangha of Theravada Buddhism.
目前恢復上座部佛教比丘尼傳承的發展，一方面受到女性主義者的熱切支持，二方面受到「大乘菩薩道」的介入與參與，造成上座部佛教比丘僧團的疑慮與反對。
Make good use of the Dhamma and Vinaya of Theravada Buddhism to avoid intervention of feminism and Mahayana Bodhisattva-carya, and restore the balanced development of the Bhikkhu Sangha and the Bhikkhuni Sangha. That is conducive to the harmony, mutual assistance and coordination of Theravada Buddhism as well as the development and globalization of Theravada Buddhism.
善用上座部佛教之經法與律戒的精神，避免女性主義、大乘菩薩道的介入，恢復比丘僧團與比丘尼僧團的平衡發展。這不僅有助於上座部佛教內部兩性之間的和諧、互助及團結，更有利於上座部佛教的發展與世界化。
2. Restored Theravada Bhikkhuni Saṅgha
In Buddhist Era 2541 (C.E. 1998), Most Venerable Talale Dhammaloka Anu Nayaka Thera from Amarapura Nikāya and Most Venerable Dr. Mapalagama Vipulasara Nayaka Thera from Siam Nikāya, and some other Bhikkhus initiated the restoration of Bhikkhuni ordination according to Theravada Vinaya. Their pioneering effort focused to improve and develop both the Bhikkhu and Bhikkhuni Sanghas, as well as enabling females to join the Theravada Sangha.
Subsequently, numerous Theravada Theras worked diligently to advance the two Buddhist Sangha, restoring the Bhikkhuni inheritance. They are: Ven. Inamaluwe Sri Sumangala Maha Nayaka Thera and Ven. Kirama Wimalajothi Maha Thera from Sri Lankan Siam Nikāya; Ven. Waskaduwe Mahindawansa Maha Nayaka Thera, Ven. Talalle Mettananda Anunayaka Maha Thera and Ven. Kalupahana Piyaratana Thera from Sri Lankan Amarapura Nikāya; Ven. Keppetiyagoda Gunawansa Thera from Sri Lankan Rāmaña Nikāya; Ven. P. Seewalee Thera, the current general secretary of the Maha Bodhi Society of India and Ven. Vūpasama Thera, mentor of Sambodhi Sangha and Original Buddhism Society residing in Taiwan, mainland China, Malaysia and America, etc.
In Buddhist Era 2563 (C.E. 2019), the Sri Lankan, Indian, and Chinese Theravada Theras, in supporting restoration of Bhikkhuni inheritance, proceed to jointly establish a “Revival of Buddha’s Sangha Association” in Sri Lanka. This association supports the restoration of Theravada Bhikkhuni inheritance, bringing together both the worldwide Theravada “Revival of Buddha’s Sangha Association” Bhikkhu and Bhikkhuni Sanghas, to promote a sound development of Theravada Sangha.
2.恢復上座部佛教的比丘尼僧團
南傳佛曆2541年（公元1998年），在印度的鹿野苑，上座部佛教斯里蘭卡阿曼羅普羅派（巴Amarapura Nikāya）的長老Ven. Talale Dhammaloka Anu Nayaka Thera、暹羅派（巴Siam Nikāya）的長老Ven. Dr. Mapalagama Vipulasara Nayaka Thera及幾位比丘長老，為了健全 佛陀的兩部僧團，也為接引女性參與上座部佛教僧團，開始依上座部佛教僧律恢復傳授比丘尼戒。
接續其後，致力健全 佛陀兩部僧團，努力恢復比丘尼傳承的上座部僧團長老有：斯里蘭卡暹羅派（巴Siam Nikāya）的長老Ven. Inamaluwe Sri Sumangala Maha Nayaka Thera、Ven. Kirama Wimalajothi Maha Thera；阿曼羅普羅派（巴Amarapura Nikāya）的長老Ven. Waskaduwe Mahindawansa Maha Nayaka Thera、Ven. Talalle Mettananda Anunayaka Maha Thera、Ven. Kalupahana Piyaratana Thera；藍曼匿派（巴Rāmaña Nikāya）的長老Ven. Keppetiyagoda Gunawansa Thera；印度摩訶菩提學會主席、暹羅派（巴Siam Nikāya）的長老Ven. P. Seewalee Thera：臺灣地區/中國大陸地區、馬來西亞、美國等地之中道僧團的隨佛長老（Ven. Vūpasama Thera）。
南傳佛曆2563年（公元2019年），主要來自斯里蘭卡、印度、華人社會等地支持恢復比丘尼傳承的上座部僧團長老，在斯里蘭卡共同成立「復興佛陀僧團協會」，該會支持恢復「上座部佛教比丘尼傳承」，並聯合世界各地的「上座部佛教比丘、比丘尼」，促進上座部佛教兩部僧團的健全發展。
3. Purpose of “Revival of Buddha’s Sangha Association”
Theravada Bhikkhus from Sri Lanka, India and Chinese community (mainland China/Taiwan, Malaysia, America, etc.), are the core for the establishment of the “Revival of Buddha’s Sangha Association”. This association will unite more Bhikkhus and Bhikkhunis supporting Bhikkhunis restoration world-widely, contributing to the wholesome cooperative development of the Theravada Bhikkhu and Bhikkhuni Sanghas.
3.宗旨：
先以斯里蘭卡、印度、華人社會（包括中國大陸、臺灣、馬來西亞、美國）的上座部佛教僧團長老、比丘為核心，並共同組織成立「復興佛陀僧團協會」，再以「復興佛陀僧團協會」為根本，聯合世界各地願意支持上座部佛教比丘尼傳承的比丘、比丘尼，共同合作促進上座部佛教比丘、比丘尼僧團的健全發展。
4. Main Guidelines
4-1. Based on the “Four Noble Truths” and Theravada Vinaya.
4-2. Based on the cooperation of Buddhist Sanghas, the purpose is to develop Theravada Bhikkhu and Bhikkhuni Sanghas.
4-3. Each party has to respect, assist each other, communicate, cooperate and be united.
4-4. Unite and cooperate with Theravada Sangha from all other countries, in supporting those who received Bhikkhuni precepts from Sri Lanka Bhikkhu and Bhikkhuni Sanghas.
4-5. Avoid the interference of Mahayana thoughts as well as Mahayana Sangha, and reject the interference of thoughts including male chauvinism, feminism and gender equality, which are against Buddha’s teaching of dependent co-arising. Reject the participation of feminist movement.
4-6. Bhikkhuni must Observe the “Eight Respect Rules”, and give priority to the local Theravada Bhikkhu as the Upādāya master, and practice Dhamma under his guidance.
4-7. Respect the position and decisions of Theravada Bhikkhu Sangha from different countries.
4. 主要方針：
4-1. 依據「四聖諦」及「上座部佛教僧律」為基準。
4-2. 依僧團合作為方法，發展佛教兩部僧團為目的。
4-3. 合作各方必需遵守：尊重、互助、訊息互通、立場一致、團結的準則。
4-4. 聯合、團結依斯里蘭卡比丘、比丘尼僧團受戒的各國上座部僧團為主。
4-5. 避免大乘學派、大乘僧團的介入及干擾，拒絕男性沙文主義、女性主義、男女平等的「反緣起思想」，拒絕女權運動的參與。
4-6. 比丘尼必需遵守「八敬法」，並優先以當地的「上座部佛教比丘長老」作為「依止師」。
4-7. 尊重各國上座部佛教比丘僧團的立場與決定。
5. Theravada Bhikkhuni sangha of Chinese society
In 1998, Ven. Tissarā (Tisaraṇa) got ordained in Sambodhi Sangha, which originated from the Theravada heritage, and she was also the first female ten-precept practitioner of Theravada Buddhism in Taiwan. Since 2002, the female ten-precept practitioners of Sambodhi Sangha had begun to follow the Theravada Bhikkhuni precepts of their own accord, before they formally got the Bhikkhuni higher ordination.
5. 華人社會上座部原始佛教比丘尼僧團的成立
公元1998年，源自上座部佛教的臺灣中道僧團，開始有上座部佛教的十戒女，第一位十戒女是Tissara（Tisaraṇa）。自2002年起，中道僧團的十戒女們，在未正式受比丘尼戒之前，自己先遵守上座部佛教的比丘尼戒。
In 2014, the female ten-precept practitioners headed by Ven. Tissarā went to Sri Lanka, and got the Theravada Bhikkhuni higher ordination formally, under the Maha Theros and Theris of Sri Lanka.
公元2014年起，中道僧團以Tissara（Tisaraṇa）為首的十戒女們，前往斯里蘭卡，依斯里蘭卡的長老、長老尼，正式受上座部佛教比丘尼戒。
Sambodhi Sangha is a Chinese Theravada Sangha, led by Ven. Vūpasama Thero, which currently includes Bhikkhus and Bhikkhunis from Taiwan, mainland China, Singapore and Malaysia. Since 1994, the Sambodhi Sangha founded Sambodhi Monastery and original Buddhism Society in Taiwan, mainland China, the United States, Malaysia, Australia and India, etc., which has endeavored to spread Dhamma, and has been committed to the cooperation of Theravada Sanghas in Sri Lanka, Thailand, Myanmar, India and other places to promote the development of Buddhism.
中道僧團是由隨佛長老領導的華人上座部佛教僧團，目前包含來自臺灣、大陸、新加坡、馬來西亞的比丘、比丘尼。自1994年起，中道僧團創立中道禪林及原始佛教於臺灣、大陸、美國、馬來西亞、大陸、澳洲、印度等地，並且努力傳法，致力斯里蘭卡、泰國、緬甸、印度等地上座部佛教僧團的合作，促進佛教的發展。
At present, Bhikkhunis of Sambodhi Sangha headed by Ven. Tissarā, have jointly established a cooperative relationship with many Theravada Bhikkhunis in Sri Lanka, Thailand, Singapore, India and other places, to promote the development and unity of Theravada Bhikkhuni Sangha.
目前由Tissara（Tisaraṇa）為首的中道比丘尼僧團，以及斯里蘭卡、泰國、新加坡、印度等地的許多上座部佛教比丘尼，共同成立合作關係，一起發展上座部佛教比丘尼僧團。
The Bhikkhuni Sangha who believe and follow the Four Noble Truths, can make Theravada Sangha to be more complete, help to spread Buddhism more widely, and contribute more to Buddhism. The Bhikkhunī Sangha is very important member of Theravada Buddhism, and deserves to be cherished and respected！
信奉四聖諦的比丘尼僧團，使上座部佛教僧團更加的完整，可以幫助佛教流傳更廣、貢獻更多。比丘尼僧團是佛教僧團的重要成員，值得珍惜與尊重！
Sambodhi Sangha Bhikkhunis are working hard to spread Buddhism to Chinese society!
中道僧團的比丘尼僧團，正努力的傳續佛教於華人社會。