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The Leadership of Bhiksuni Master Daehaeng and the One Mind Zen Center (Hanmaum Seonwon) in South Korea=Daehaeng比丘尼的領導力與南韓一心禪院(Hanmaum Seonwon) |
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| 著者 |
Park, Pori (著)=朴波莉 (au.)
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| 掲載誌 |
國際佛教善女人大會（第11屆）=Sakyadhita International Conference on Buddhist Women(11th)
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| 出版年月日 | 2009.12.28 |
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| 出版者 | Sakyadhita: the international association of buddhist women |
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| 出版サイト |
http://www.sakyadhita.org/
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| 出版地 | HCM City, Vietnam [胡志明市, 越南] |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese; 英文=English |
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| ノート | 會議地點：越南胡志明市；時間：2009.12.18 - 2010.01.03；大會主題：傑出的女性修行者與典範=Eminent Buddhist Women |
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| 抄録 | This paper examines Bhiksuni Daehaeng (b. 1927), who in 1972 established the One Mind Zen Center, one of the most successful urban mega-centers in South Korea. The center is located in Anyang, near Seoul, and has 15 domestic and nine overseas branches, with 22,000 families as lay followers. The center’s success can be attributed to the charismatic leadership of Daehaeng.
Daehaeng’s charisma is seen in her legendary ascetic practices in the forest and her supernatural abilities, i.e., to communicate with the dead and to call upon the protection of Buddhist deities. She has dedicated her life to teaching laypeople and has begun attracting a huge following of males and younger individuals, which stands in contrast to the majority of laypeople, who are mostly female and older. Her emphasis on daily practice and a belief in one’s own nature as Buddha-like, in addition to her charismatic power, had caused the center to be a huge success in terms of conversions in urban settings.
It is unusual for a bhiksuni to establish herself as a spiritual leader in Korea, where Confucian ideology still holds power over gender relationships, let alone to have a huge following of intellectual males. Even more impressive, she is the first bhiksuni in modern Korea to have bhiksu disciples. The status of a bhiksuni is relatively equal to that of a bhiksu in Korea; nuns can receive full ordination from their teachers and have their own doctrinal schools and meditation halls, independent of those of monks. Korean nuns still suffer inequalities in relation to monks, however, and have to observe the Eight Chief Rules, which have long subjugated nuns to monks. Under these circumstances, having male disciples, as in the case of Daehaeng, is an unprecedented and phenomenal occurrence. This attests to Daehaeng’s status in Korean Buddhism.
Daehaeng has produced many publications, many of which have been translated into English as well as other languages, based on the efforts of her lay followers at the One Mind Center. This paper will present an analysis of the reasons for her success by focusing on her teachings and the operation of the One Mind Center.
本論文將探討Daehaeng比丘尼師 (1927生)，她於1972年創立了一個十分成功的市區大型禪修中心--一心禪院。中心位於安陽市，近首爾市，在(南韓)境內擁有15個分會，海外有9個，並擁有兩萬兩千個家庭的在家弟子信眾。一心禪院的成功可以歸因於Daehaeng比丘尼師的魅力型領導。
Daehaeng的魅力被認為是她在森林中的苦修和具有超能力的傳奇，亦即，她能夠與死者溝通，並請求佛教神祇的保護。她致力於教導在家眾，並受到許多男性與年輕信眾的歡迎，這不同於過去大多是女性與老人的在家信徒。除了自身的魅力之外，她強調每天的修行，並且要相信自己具有如佛陀般的本來自性，因此非常成功地建立了以市區來發展修行中心的例子。
在仍以儒家性別關係為主流思想下的韓國，一名比丘尼能夠成為精神領袖是不尋常的，更不用說擁有眾多的男性知識份子信眾。而令人印象深刻的是，她是現代韓國第一個擁有比丘弟子的比丘尼法師。在韓國，她的比丘尼地位相當於比丘的地位；不僅能夠授得俱足戒、還持有其自成的理論學派與許多禪堂，而獨立於那些比丘眾。相對於比丘眾，韓國比丘尼眾依然遭受不平等的對待，而必須遵守長期受制於比丘的八敬法。在如此情況下，對於Daehaeng而言，有著男眾弟子們的依止，是如此前所未有與令人感到驚奇的事。這也證明了Daehaeng在韓國佛教的重要地位。
基於其一心禪院信眾們的努力，Daehaeng已出版許多著作，眾多著作被譯成英文和其他語言。本文將著重於她的教法和一心禪院運作的觀點來分析她成功的原因。 |
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| ヒット数 | 1041 |
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| 作成日 | 2010.01.18 |
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| 更新日期 | 2015.08.17 |
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