This paper focuses on ordination procedures specific to women in Chinese Buddhism, and on the positions adopted by bhikṣuṇīs regarding the procedures’ asymmetrical nature in contemporary China. Dual ordinations, according to which aspiring bhikṣuṇīs must present themselves in front of both an assembly of fully ordained nuns and of monks in order to be “properly” ordained, were restored by Longlian (隆莲 1909–2006) in 1982. Śikṣamāṇā ordinations, which postulate that women should train for an additional two years before receiving full ordination when their male counterparts do not have to, have also become increasingly common since the 1980s. Based on fieldwork conducted between 2015 and today, both on-site and online, this paper asks whether asymmetry should be considered similar to subordination with regard to ordination procedures. It looks into Rurui’s (如瑞, 1957–) position on the matter, as Longlian’s student and one of the most influential bhikṣuṇī of her generation. While recent survey data will be useful in addressing the issue of representation, qualitative data will question the role of vertical networks in perpetuating a teacher’s legacy, ultimately leaving us to wonder if asymmetry might not be actively sought after by contemporary Chinese Buddhist bhikṣuṇīs in order to improve their status.

Buddhism after Mao: Negotiations, Continuities, and Reinventions, edited by Ji Zhe, Gareth Fisher, and André Laliberté. University of Hawai’i Press, 2019. 355pp. Hb. $84.00, ISBN-13: 9780824877347; Pb. $28.00, ISBN-13: 9780824888343.

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