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Bhikkhuni Ta Tao Fashih: The First Bhikkhuni in Thailand=大道法師 -- 泰國比丘尼先驅 |
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| 著者 |
Bhikkhuni Dhammananda (著)=法喜比丘尼 (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 | Thailand has been a Buddhist country for more than 700 years. In spite of the fact that it has the highest percentage of Buddhists of any country in the world, still Thailand cannot claim to be majjhimadesh (the central land) in the true, Buddhist sense of the word, as H.H. the Dalai Lama has often said. To be a central land, it must have a complete four-fold Buddhist society, as established by the Buddha. Unfortunately, Thailand lacks a Bhikkhuni Sangha.
In the previous century, there have been at least two attempts to introduce the Bhikkhuni Sangha to Thailand. The first attempt was by Narin Bhasit (known locally as Narin Klueng), who arranged for the ordination for his two daughters, Sara and Chongdi. But due to Bhasit’s political involvement, the ordination was considered to be a conspiracy against the Sangha and was rejected soon after the attempt was made. This resulted in an order of the Sangharaja (head of the monastic order) on June 18, 1928, forbidding Thai monks to give any level of ordination to women. The full details of this incident have been recorded in my article, “Three Waves of Bhikkhunis in Thailand.”
The next attempt, or what I called the second wave, came with the ordination of Voramai Kabilsingh in 1956, who later became fully ordained in Taiwan in 1971 and thus became the first Thai bhikkhuni in history. Bhikkhuni Voramai Kabilsingh (Ta Tao Fashih) passed away peacefully at the age of 95.
This paper documents Bhikkhuni Voramai Kabilsingh’s life and her work to pave the way for the third wave of bhikkhunis in Thai history. As time passes by, a person’s life may easily become mystified or glamorized. This is an attempt to record her life and work as objectively as possible. I have continually postponed this venture, since it is not easy to be objective in writing about one’s own mother. Still, in trying to understand the history and development of bhikkhunis in different countries, it becomes necessary to record the story of her life, not only as a historian of Buddhism, but also as a dutiful daughter.
泰國是一個超過700年的佛教國家。雖然它已是世界上佛教徒人口最多的國家3，但仍不能稱為是真正的中土(majjhimadesh)，這是佛教用語，也是第十四世達賴喇嘛經常提到的。所謂中土，就像是由佛陀所建立的一樣，必須擁有完整的四眾佛教社會。可惜的是泰國沒有比丘尼僧團。
在前幾世紀中，比丘尼傳承至少有兩次被引進泰國的機會。第一次是由Narin Bhasit4所引薦，他安排自己的兩名女兒薩拉(Sara)及琮迪(Chongdi)接受俱足戒。但由於Bhasit涉入政治，俱足戒被認為是反抗僧團的陰謀，因此，很快就被抵制。連帶的結果造成Sangharaja在1928年6月18日下令禁止泰國僧眾授與女眾任何戒律。此一事件的相關細節收錄在我的文章“Three Waves of Bhikkhunis in Thailand”中。
另一次的引薦，我稱它為第二波，是在1956年Voramai Kabilsingh受戒時，她後來於1971年在台灣接受俱足戒，也因此成為泰國史上第一位比丘尼。Voramai Kabilsingh比丘尼(大道法師)享壽95歲。
此篇論文記錄了大道法師的一生，及她為泰國史上第三波比丘尼傳承鋪路所做的貢獻。隨著時間流逝，一個人的生命歷程容易被賦予傳奇色彩而變得神秘。此篇論文試圖以客觀的立場記錄她的生活及工作。我一直延宕此論文的書寫，畢竟以客觀的立場描寫自己的母親並不容易。然而，為了了解不同國家比丘尼的歷史及發展，身為一名佛教歷史學家，同時也是一位孝順的女兒，我認為有必要記錄Voramai Kabilsingh比丘尼的一生。
1. 即將在2009年12月28日於越南舉辦的第11屆Sakyadhita國際佛教善女人大會上所發表的論文
2. 尚未出家前在大學擔任助理教授，被稱為茶春曼卡比欣克(Chatsumam Kabilsingh)博士
3. 佛教徒佔95%；緬甸居次，佛教徒佔87%
4. 當地人通常稱他為Narin Klueng。Klueng是他的暱稱。 |
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| ヒット数 | 1107 |
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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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