Korean Buddhist Nuns and Laywomen: Hidden Histories, Enduring Vitality

8. The Establishment of Buddhist Nunneries in Contemporary Korea

8 The Establishment of Buddhist Nunneries in Contemporary Korea Pori Park The anti-Buddhist policies and the neo-Confucian ideologies of the ChosÆn dynasty (1392–1910) had a long-term damaging effect on the Buddhist order and on Buddhist nuns in particular.1 Korean Buddhist nuns had to endure gender discrimination, living in a society in which women had long been relegated to lesser status than men. It was not until 2003 that the Chogye (Jogye) order, the largest Buddhist order in Korea, appointed a nun to a head position in its central administration.2 Further, the twenty-five head monasteries of the Chogye order still belong only to monks. In the Central Council, there are only ten nuns and sixty-one monks.3 In other words, nuns are still underrepresented in the central politics of the Chogye order. Despite the apparent inequalities between nuns and monks, Korean nuns are the first and only group of nuns in a Buddhist nation to receive full ordination from their own senior nuns, rather than from monks.4 Korean nuns including novice nuns number about seven thousand, slightly less than monks. In 2008, approximately equal numbers of nuns and monks received full ordination in Korea. The major Buddhist nunneries in Korea began to appear after the “Purification Movement” of the 1950s (discussed below). They included the NaewÆn-sa in 1955, Unmun-sa in 1955, TaewÆn-sa in 1955, and SÆngnam-sa in 1957. These monasteries represent the emergence of the independent operation of nuns in Korea, who established their own lecture halls (kangw†n) and meditation halls (s†nw†n). This chapter examines the process by which Buddhist nuns have established their independent environment of practice during a relatively recent and short period of time. The investigation of 165 166 KOREAN BUDDHIST NUNS AND LAYWOMEN major nunneries and leading nuns shows that Korean nuns gradually emerged as a confident group, operating their own monasteries and system of education and training. I argue that, in addition to the perseverance and determination of leading nuns, their underdog status in the Chogye order ironically helped them consolidate and build up the nun community. NUNS PRIOR TO THE PURIFICATION MOVEMENT During the colonial period, the hermitages KyÆnsÆng-am, Yunp’ilam , and Chijang-am were the major places known for holding SÆn (C. Chan; J. Zen) retreats for nuns. KyÆnsÆng-am is under the umbrella of the SudÆk-sa Monastery in South Ch’ungch’Æng Province. It must have been built just prior to 1913, when the renowned Bhik∑uˆ¥ PÆph„i (1887–1975) took residency there.5 PÆph„i was one of the pioneer nuns, accomplished in SÆn meditation, in the modern era. She received certification of her enlightenment from the SÆn master Man’gong (1871–1946) in 1916. KyÆnsÆng-am held its first official group retreat in 1928 and emerged as the first prominent place for nuns’ SÆn training. Man’gong was the SÆn master, together with Hanam (1876–1951), who wielded the most influence over nuns during colonial rule. Almost all the prominent nuns during the colonial period had met these two teachers and received life-changing instructions from them. Bhik∑uˆ¥ IryÆp (1896–1971) was one of the so-called New Women. She was one of the earliest recipients of modern education and had initiated the women’s movement as a writer, entering monastery life in 1928, under the influence of Man’gong. She contributed to the fame of KyÆnsÆng-am by making it her main residence from 1933 until her death in 1971.6 She provided spiritual support to celibate clerics by writing several short articles in major newspapers justifying the Purification Movement initiated by celibate monks and nuns against married monks during the 1950s and 1960s. Other earlier eminent nuns, such as MansÆng (1897–1975), TaeyÆng (1903–1985), SÆn’gyÆng (1904–1996), and Pongong (1907–1965), all practiced under Man’gong while staying at KyÆnsÆng-am. Bhik∑uˆ¥s MansÆng, SÆngyÆng, Pongong, Sed„ng (1926–1993), and Inhong (1908–1997) practiced under the care of Hanam (1876–1951) at SangwÆn-sa in KangwÆn Province. In 1938, under Hanam’s guidance, Pon’gong initiated the SÆn retreat at Chijang-am on Mount Odae, which became a popular place for nuns who wanted to...