In this engagingly written account, Martine Batchelor relays the challenges a new ordinand faces in adapting to Buddhist monastic life: the spicy food, the rigorous daily schedule, the distinctive clothes and undergarments, and the cultural misunderstandings inevitable between a French woman and her Korean colleagues. She reveals as well the genuine pleasures that derive from solitude, meditative training, and communion with the deeply religiouswhom the Buddhists call "good friends." Batchelor has also recorded the oral history/autobiography of her teacher, the eminent nun Son'gyong Sunim, leader of the Zen meditation hall at Naewonsa. It is a profoundly moving, often light-hearted story that offers insight into the challenges facing a woman on the path to enlightenment at the beginning of the twentieth century. Original English translations of eleven of Son'gyong Sunim's poems on Buddhist themes make a graceful and thought-provoking coda to the two women's narratives. Western readers only familiar with Buddhist ideas of female inferiority will be surprised by the degree of spiritual equality and authority enjoyed by nuns in Korea. While American writings on Buddhism increasingly emphasize the therapeutic, self-help, and comforting aspects of Buddhist thought, Batchelor's text offers a bracing and timely reminder of the strict discipline required in traditional Buddhism.

Uncovering hidden histories, this book focuses on Korean Buddhist nuns and laywomen from the fourth century to the present. Today, South Korea's Buddhist nuns have a thriving monastic community under their own control, and they are well known as meditation teachers and social service providers. However, little is known of the women who preceded them. Using primary sources to reveal that which has been lost, forgotten, or willfully ignored, this work reveals various figures, milieux, and activities of female adherents, clerical and lay. Contributors consider examples from the early days of Buddhism in Korea during the Three Kingdoms and Unified Silla periods (first millennium CE); the Koryŏ period (982–1392), when Buddhism flourished as the state religion; the Chosŏn period (1392–1910), when Buddhism was actively suppressed by the Neo-Confucian Court; and the contemporary resurgence of female monasticism that began in the latter part of the twentieth century.

An overview of Korean Buddhism and its major figures in the modern period.

This is a collection of sermons from one of Korea's greatest Zen masters, with instruction in meditation techniques.

Is there gender equality in Buddhist traditions? What do Buddhist texts say about women? This book tells the stories of many inspiring Buddhist women who overcame attempted constraint to gain liberation and become esteemed teachers. An ideal introduction to gender studies in Buddhism and the history of women in the tradition.

This landmark presentation at last makes heard the centuries of Zen's female voices. Through exploring the teachings and history of Zen's female ancestors, from the time of the Buddha to ancient and modern female masters in China, Korea, and Japan, Grace Schireson offers us a view of a more balanced Dharma practice, one that is especially applicable to our complex lives, embedded as they are in webs of family relations and responsibilities, and the challenges of love and work. Part I of this book describes female practitioners as they are portrayed in the classic literature of "Patriarchs' Zen"--often as "tea-ladies," bit players in the drama of male students' enlightenments; as "iron maidens," tough-as-nails women always jousting with their male counterparts; or women who themselves become "macho masters," teaching the same Patriarchs' Zen as the men do. Part II of this book presents a different view--a view of how women Zen masters entered Zen practice and how they embodied and taught Zen uniquely as women. This section examines many urgent and illuminating questions about our Zen grandmothers: How did it affect them to be taught by men? What did they feel as they trying to fit into this male practice environment, and how did their Zen training help them with their feelings? How did their lives and relationships differ from that of their male teachers? How did they express the Dharma in their own way for other female students? How was their teaching consistently different from that of male ancestors? And then part III explores how women's practice provides flexible and pragmatic solutions to issues arising in contemporary Western Zen centers.

This landmark presentation at last makes heard the centuries of Zen's female voices. Through exploring the teachings and history of Zen's female ancestors, from the time of the Buddha to ancient and modern female masters in China, Korea, and Japan, Grace Schireson offers us a view of a more balanced Dharma practice, one that is especially applicable to our complex lives, embedded as they are in webs of family relations and responsibilities, and the challenges of love and work. Part I of this book describes female practitioners as they are portrayed in the classic literature of "Patriarchs' Zen"--often as "tea-ladies," bit players in the drama of male students' enlightenments; as "iron maidens," tough-as-nails women always jousting with their male counterparts; or women who themselves become "macho masters," teaching the same Patriarchs' Zen as the men do. Part II of this book presents a different view--a view of how women Zen masters entered Zen practice and how they embodied and taught Zen uniquely as women. This section examines many urgent and illuminating questions about our Zen grandmothers: How did it affect them to be taught by men? What did they feel as they trying to fit into this male practice environment, and how did their Zen training help them with their feelings? How did their lives and relationships differ from that of their male teachers? How did they express the Dharma in their own way for other female students? How was their teaching consistently different from that of male ancestors? And then part III explores how women's practice provides flexible and pragmatic solutions to issues arising in contemporary Western Zen centers.