Thosamling Nunnery

A Case StudyFacilitators:

Tenzin Sangmo (abbess Thosamling Nunnery) and Tenzin Pellha

How to help Western monasticsreap the fruits of monasticism in full:

The challenge of finding the ideal modelfor a non-Himalayan (Western)

Nun’s Community

Introduction:The need for Sangha.As Buddhism is spreading to new areas and experiencing its revival in other places, it will have to be ad-

justed to its environment, as it has always done. Like that, the challenge of adapting to different cultures while main-taining its core qualities has been met many times before in Buddhist history; it is not a new thing.

From observing different cultural translations of Buddhist religious systems, one can see how the core structure hasremained mostly unchanged over the centuries. One of these structural layouts is the presentation of the four types ofdisciples: fully ordained nuns and monks, and male and female lay practitioners.

Now that Buddhism has taken hold in the West, the need for, and the function of, an ordained Sangha community is atopic of ongoing discussion. There is little understanding of the value of having an ordained community in the West,resulting in meager support for the Western nuns and monks. The reason for this is complex; on the one handmonasticism has not been an integral part ofWestern culture for a while now, yet from the side of theWestern studentsthere has been an ongoing support for themonastic communities in the Himalayas. It remains to be addressedwhetherthis preference to support monastics of cultures other than one’s own is based on differences in assumed value or needs.

As ordainedWestern nuns, we are, naturally, strong upholders of belief in the need for an ordained sangha in order forthe Buddhist teachings to flourish. Not just because it says so in the texts, but also because we see how important it isfor any community to have both the example and the option of renunciation of worldly life to focus on spiritual life.Also, the classical role of nuns and monks as upholders of the teaching, alongside lay practitioners, is crucial.

The challenge:Translating Buddhist monasticismto modern Western culture; a case history.

Boldly drawing on the Buddhist representation of reality we examine the basis, path and result of our little niche of rea-lity by positing as the basis the current qualities and challenges, the path as that which needs to be done and the re-sult being our intended goal.

A. The basis.

Thosamling Nunnery – TheMovie; depending on facilities we have the option to show a short introductorymovie aboutThosamling.

Thosamling Nunnery is one of the few nunneries in the Tibetan Buddhist tradition that is established for nuns fromnon-Himalayan cultures. Although there are Asian nuns from various countries, including our host country, India, themain population consists of Western nuns.

Since the culture-specific challenges thatWestern nuns face have been foremost in the history of Thosamling Nunnery,we will focus specifically on this group.

What works:• Thosamling functions as a home and viable option for nuns who don’t have the means to live elsewhereand are not supported by their own communities. Nuns can do retreat, engage in self-study, and attend classes.

• It has proven to be a stepping stone for nuns and monks who continue their studies in Tibetan monasteries

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or who return to their countries with some monastic training (e.g. the wish of His Holiness the Dalai Lama thatall nuns who ordain with him will stay for two years in Thosamling).

• The nunnery is very well integrated in the local community. It provides work opportunities and contributes tolocal environmental awareness projects. For the nuns it meets the great challenge of finding the balance betweenretreating from society to accomplish one’s goals and keeping the awareness of being in and part of society.

The challenges:• The community fluctuates. Apart from the obvious legal obstacles such as obtaining the right visa, many nunsleave the community because they don’t find the proper training or struggle with the unexpected challenges ofliving in community.

• Fluctuations make it hard to build up a solid community and set up a thorough training program. This in turnperpetuates the situation; when new nuns are not clear about their role in the community, it can be a cause offriction, which relate to the next point:

• In Western culture the independent mind is highly valued, and independence in general is seen as somethingthat is worth defending. This cultural pattern is in direct opposition to the classical idea of (Buddhist) monasticism,which is hierarchically and communally based.

• Many nuns get ordained after having led a full lay life. This comes with enormous benefits as each of these nunsbring their own specific skills and life experience, but there is also the challenge of having to adjust to a verydifferent lifestyle guided by vows and monastic rules.

B. The intended result: What is our aim?

To have a stable nun’s community, where nuns live in harmony and mutual support for each other.A place where a nun can reap the benefit of her vows for both her own development as well as the community at large.To have a sangha that is an example and inspiration to their surrounding community.

C. The path: What needs to be done to achieve this goal?

The path we wish to develop is a proper Nun’s Training program, which draws from the qualities of the individual nunsand addresses the culture-specific challenges.

For this wemust first ascertain what a fully trained nun’s prerequisites are. Sowhat is the basic common ground of qua-lities to be developed by sangha from all cultures?

Drawing from that basis, and by incorporating the challenges and qualities that are brought along by our cultural bag-gage, with proper training and support, Western nuns can fully develop their capacity to be of benefit. In that way theybecome an even more powerful asset to the Buddhist community at large and specifically to the Buddhist nun’s com-munity.

A crucial element in this training must be the presence of a strong educational program, which can foster future femaleleadership and teachers.

Discussion

By opening up a debate between the group participants, we believe that the exchanging of viewpoints from variouscultural and religious backgrounds may lead to a shared wealth of knowledge on the following central questions:

What is the measure of being a well trained nun?

What elements are needed for the training of modern 21st centuryBuddhist nuns in general, and specifically for Western nuns?

What other considerations are there?

Conclusions

In this paper we share the tentative conclusions of these questions from the side of the Thosamling Nun’s Community.We look forward to enriching this list with your ideas, following our discussions.

What is the measure of being a well-trained nun?

INNER QUALITIES

• Effort has beenmade to decrease ones self-cherishing, andwith application ofmindfulness one continues to do so.• Having a good understanding of the main teachings of the Buddha such as the Four Noble Truths and intent oncultivating true renunciation.

• A tamed mind through the practice of discipline and application of mind training to decrease afflictions anddevelop equanimity.

OUTER ATTITUDE

• A nun who naturally thinks of the needs of the community before herself.• To be able to communicate clearly, honestly and peacefully with others and have the skills to solve communica-tion problems.

• Being relaxed, self-confident and open-hearted.• Showing a serene and peaceful attitude/appearance• When having received sufficient understanding and training, she is able to guide others.

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What elements are needed for the training of modern 21st century Buddhistnuns in general, and specifically for Western nuns?

STUDY AND PRACTICE

• It is essential to study the main points of the Vinaya to get the direct instructions on what to take up and what toavoid in order to keep the ordination vow.

• At the outset one should provide teachings that explain the main purpose of being a monastic, so one gains theinspiration to engage in the threefold process of study, reflection andmeditation on the precious Buddhadharma.

• Continuing from there, to provide regular teachings that progressively lead to a deeper and more comprehensiveunderstanding.

• Providing room for individual differences and preferences. A study program should leave space for each nun tofollow one’s own preferred line of study or practice.

• Initially nuns should be given the time to focus on learning the ways of a nun, honoring the choice they've madeto become ordained, and nourishing that through training in the discipline, gaining understanding of the path weare to follow, and having opportunity to study. Then later on their other life skills can be drawn on in a multitudeof ways to further enhance their practice and service to others.

COMMUNITY LIVING

• Having shared activities such as prayer, meals and relaxation to build andmaintain a sense of harmony in the com-munity.

• Provide clear guidelines/rules from the outset, along with clear reasons for those guidelines, such as following ahierarchical structure, to help new nuns to know what is expected of them, to help them prioritize things and tounderstand the benefits of living in community.

• Give encouragement to keep a healthy balance so to include relaxation time and exercise in one’s routine – orincorporate relaxation activities in the weekly schedule.

• Provide guidance and communication training to build up a healthy community, where nuns not only live togetherharmoniously, but also skillfully help each other on the path. For this we can draw from the wealth of westernpsychological training that is available to us.

• A nun should ideally be supported in her choice to join the nunnery by her main teacher. Most of us needencouragement at times to see the outward challenges of community living as opportunities for inward trans-formation.

A last point of importance is the need for support from our community and teachers, both financially and spiritually.This is rather the prerequisite for setting up a good training program than being a part of it, yet, as such, crucial to have.And it continues to be an area of development for the community of western nuns.

Thosamling Nunnery • A case study Workshop Outline

How to help Western monastics reap the fruits of monasticism in full :the challenge of finding the ideal model of a non-Himalayan (Western) Nun’s Community

Introduction: The need for Sangha.The challenge: Translating Buddhist monasticism to modern Western culture; a case history.A. The basis – Thosamling Nunnery.B. The intended result – a well-functioning Non-Himalayan Tibetan Buddhist Community.C. The path – a proper and well supported nun’s training.

Discussion.Conclusions.

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