Unlike what most people believe, Buddhist monasteries rely not only on laymen’s financial support but also on the supports of families and relatives of monks and nuns. In addition, Buddhist renunciation does not always cut off the relationship of a monk or nun with their families. On the contrary, most of monks and nuns in my research remain close contacts with their families and relatives. It is believed that once a person joins the Order, he or she can rely fully on the monasteries’ financial, emotional and medical supports. However, this is not true in all Buddhist monasteries in Taiwan. Mutual dependency between monks or nuns and their families and relatives is the main focus of this research. With lack of supports of different aspects from the monasteries, monks and nuns will have to turn to their families and relatives for helps when needed. Therefore, keeping close and positive relationship with families and relatives is important to some monks and nuns. This research aims at: 1. finding out the kin relationships of monks and nuns; 2. looking at the mutual dependency between monks and nuns and their families or relatives; 3. comparing the ideology and reality of monastic life and Buddhist institution (monasteries). In order to achieve the above goals, I will look at possible causes that might affect the relationship between monks and nuns with their families and relatives. Moreover, although not intended, the reasons of renunciation will be discussed in this paper. Different from Buddhist monasteries in other countries and traditions, Taiwanese monasteries can be privately owned by monks, nuns, or laymen. Because of this fact, and because it determines whether monks and nuns will get necessary supports from the monasteries or not, so types of Buddhist monasteries in Taiwan will be discussed, too.
目次
ABSTRACT ii ACKNOWLEDGMENTS iii TABLE OF CONTENTS iv LIST OF DIAGRAMS VI Chapter One: Introduction 1 1.1 Research Motivation and Background 1 1.2 Purpose of the Study 2 1.3 Reviews on Literatures and Related Studies 4 1.4 Research Methodologies 12 1.5 Chapter Layout 14 1.6 Transliteration 17 Chapter Two: About C.F.S. 18 2.1 The Founder 19 2.2 Lineage 22 2.3 The Abbot 23 2.4 The People of C.F.S. 27 2.5 Background of the Monastic Members 34 2.6 Daily Life in the Monastery 39 2.7 Cares for the Sangha 44 2.8 C.F.S.’ Code of Conduct 48 2.9 Monastic Economy 51 Chapter Three: Different Perspectives on Kin Relations of Monks and Nuns 56 3.1 Social Perspectives on Extrafamilial Alternative: 56 3.2 What might affect kin relations of monks and nuns? 61 3.3 Kin Relations of Nuns in Fan Tsung’s research 67 3.4 Substitutions of Family and Kin in the Monastery 68 3.5 Why need helps? 71 3.6 Social Changes 73 3.7 Filial Piety 76 3.8 Gender, Birth Order and Marital Status 89 3.9 Monastic Rules and Prohibitions on kin relations of Monks and Nuns 93 Chapter Four: Kin Relations of Monks and Nuns in Real Cases 96 4.1 Nuns Who Have No Marriage Before 97 4.2 Monk Who Have No Marriage Before 112 4.3 Monks Who Had Marriage Before 116 4.4 Other Cases 127 4.5 Reasons to Support 135 4.6 From Secular Family to Monastic Family 137 4.7 The Supports to Families from Monks and Nuns 139 4.8 Types of Monastery 140 Chapter Five: What About now? 147 5.1 The Changing Monastic System in Taiwan 147 5.2 The Changing Kin Relations of Monks and Nuns 151 5.3 Systemization: Caring for Monks and Nuns in Taiwanese Monasteries 155 5.4 Further Research 159 Chapter Six: Summary and Conclusion 161 REFERENCES CITED 167
