Thosamling Nunnery

A Case Study
Facilitators:
Tenzin Sangmo (abbess Thosamling Nunnery) and Tenzin Pellha

How to help Western monastics

reap the fruits of monasticism in full:

The challenge of finding the ideal model

for a non-Himalayan (Western)
Nuns 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 adjusted to its environment, as it has always done. Like that, the challenge of adapting to different cultures while maintaining 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 has
remained mostly unchanged over the centuries. One of these structural layouts is the presentation of the four types of
disciples: 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 a
topic 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 hand
monasticism has not been an integral part of Western culture for a while now, yet from the side of the Western students
there has been an ongoing support for the monastic communities in the Himalayas. It remains to be addressed whether
this preference to support monastics of cultures other than ones own is based on differences in assumed value or needs.
As ordained Western nuns, we are, naturally, strong upholders of belief in the need for an ordained sangha in order for
the Buddhist teachings to flourish. Not just because it says so in the texts, but also because we see how important it is
for 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 monasticism

to 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 reality by positing as the basis the current qualities and challenges, the path as that which needs to be done and the result being our intended goal.

A. The basis.
Thosamling Nunnery The Movie; depending on facilities we have the option to show a short introductory movie about
Thosamling.
Thosamling Nunnery is one of the few nunneries in the Tibetan Buddhist tradition that is established for nuns from
non-Himalayan cultures. Although there are Asian nuns from various countries, including our host country, India, the
main population consists of Western nuns.
Since the culture-specific challenges that Western 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 dont have the means to live elsewhere
and 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

or who return to their countries with some monastic training (e.g. the wish of His Holiness the Dalai Lama that
all 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 to
local environmental awareness projects. For the nuns it meets the great challenge of finding the balance between
retreating from society to accomplish ones 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 nuns
leave the community because they dont find the proper training or struggle with the unexpected challenges of
living in community.
Fluctuations make it hard to build up a solid community and set up a thorough training program. This in turn
perpetuates the situation; when new nuns are not clear about their role in the community, it can be a cause of
friction, which relate to the next point:
In Western culture the independent mind is highly valued, and independence in general is seen as something
that 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 nuns
bring their own specific skills and life experience, but there is also the challenge of having to adjust to a very
different lifestyle guided by vows and monastic rules.

B. The intended result: What is our aim?

To have a stable nuns 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 Nuns Training program, which draws from the qualities of the individual nuns
and addresses the culture-specific challenges.
For this we must first ascertain what a fully trained nuns prerequisites are. So what is the basic common ground of qualities 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 baggage, with proper training and support, Western nuns can fully develop their capacity to be of benefit. In that way they
become an even more powerful asset to the Buddhist community at large and specifically to the Buddhist nuns community.
A crucial element in this training must be the presence of a strong educational program, which can foster future female
leadership and teachers.

Discussion

By opening up a debate between the group participants, we believe that the exchanging of viewpoints from various
cultural 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 century
Buddhist 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 Nuns 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 been made to decrease ones self-cherishing, and with application of mindfulness one continues to do so.
Having a good understanding of the main teachings of the Buddha such as the Four Noble Truths and intent on
cultivating true renunciation.
A tamed mind through the practice of discipline and application of mind training to decrease afflictions and
develop 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 communication 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.

What elements are needed for the training of modern 21st century Buddhist
nuns 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 to
avoid 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 the
inspiration to engage in the threefold process of study, reflection and meditation on the precious Buddhadharma.
Continuing from there, to provide regular teachings that progressively lead to a deeper and more comprehensive
understanding.
Providing room for individual differences and preferences. A study program should leave space for each nun to
follow ones 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 made
to become ordained, and nourishing that through training in the discipline, gaining understanding of the path we
are to follow, and having opportunity to study. Then later on their other life skills can be drawn on in a multitude
of ways to further enhance their practice and service to others.

COMMUNITY LIVING
Having shared activities such as prayer, meals and relaxation to build and maintain a sense of harmony in the community.
Provide clear guidelines/rules from the outset, along with clear reasons for those guidelines, such as following a
hierarchical structure, to help new nuns to know what is expected of them, to help them prioritize things and to
understand the benefits of living in community.
Give encouragement to keep a healthy balance so to include relaxation time and exercise in ones routine or
incorporate relaxation activities in the weekly schedule.
Provide guidance and communication training to build up a healthy community, where nuns not only live together
harmoniously, but also skillfully help each other on the path. For this we can draw from the wealth of western
psychological 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 need
encouragement at times to see the outward challenges of community living as opportunities for inward transformation.
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) Nuns Community
1 Introduction: The need for Sangha.
2 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 nuns training.
3 Discussion.
4 Conclusions.