Gender and Sexuality
Written by: Julia Hardy
The Chan/Zen tradition has been dominated in many ways by men and by a traditionally masculine value system. The original Chinese word zu, translated into English as patriarch, is, like many Chinese terms, not gender specific. It means ancestor or grandparent. The word "patriarch" is an appropriate translation, however, as the Chinese term is grounded in a patrilineal system that privileges the male parent, grandparent, or ancestor.
The concept of lineage so essential to Chinese Chan was modeled after the family lineage system, an integral part of the Chinese cultural milieu. The all-important relationship of father to son was appropriated to describe the relationship between a Chan master and his dharma successors. This relationship was also mirrored in the Chan funeral tradition, in which the deceased was regarded as the son of the Chan master; in the case of the death of an abbot or master, the rites were those that would be normally conducted for one's father.
Perhaps the most famous female Chan master was Moshan Liaoran, who died in 895. She is the only woman to have her own record in an early "Record of the Transmission of the Lamp" anthology. She headed a male monastery and taught male students. Such a situation would be unusual even today.
Accounts of the 12th-century master Dahui's creation of the gongan (Japanese, koan) teaching method known as contemplating the critical phrase, state that he honed this technique while teaching a nun called Miaodao. Dahui and his contemporary Hongzhi taught many women, and were the first known Chan masters to leave numerous female dharma heirs.
Among the thousands of Chan and Zen masters whose biographies are recorded in later anthologies, only a few are women. A 17th-century biographer stated that men are virile and heroic, while women are gentle, passive, and weak, and incapable of meeting the rigors of the practice. While biographies of women masters were limited, large collections of poetry by women, among them many female Buddhist monastics, were published during the Ming and Qing dynasties (1368-1912).
There were and continue to be Chan monasteries for women in China, Japan (Zen), Korea (Soen), and Vietnam (Thien). Often these are less well supported than the male monasteries, and they have had less social and political influence. These women have been deterred by many restrictions to their avocations, but have persisted nonetheless.
Women were welcomed by Soen Buddhist orders in the kingdom of Silla in what is now Korea during the 6th and 7th centuries. In the 7th century, Silla's rulers were women, which suggests a level of equality not typical of other East Asian cultures of the time. Buddhist women flourished in Korea until the early 15th century, when gender separation was mandated and women were forbidden to become nuns. Surviving these difficulties, orders of Korean Buddhist women continue to this day, and are the most stable and continuous of East Asian female orders. Their opportunities are nonetheless limited in comparison to those of men, particularly in the area of education.