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Older nuns speak of their teachers and their teachers' lineage, and some nuns in the last fifty years have been considered great masters, although little is written about their teachings or lives. One great bhikshuni told me, "If ever you become enlightened, don't let anyone know, because you will have to spend the rest of your life having to prove it." We are often told not to discuss our practice too much, but to let it blossom in our clear and compassionate actions. We should confide only in a trustworthy teacher who can guide our practice and actions, so that we are not caught in thoughts and experiences even of enlightenment. However, this makes me wonder if nuns throughout history have not been written about due to their silence and humility!

Although these sutra training schools are considered Buddhist universities in terms of their scholarship, they are more than this. The nuns learn to be wholesome, generous people, qualities often lacking in society. They learn not only how to wear their robes, how to eat, and so forth, but also how to communicate with others. In short, they learn how to be satisfied and happy as nuns.

When I first arrived in Korea many years ago, the temples were extremely poor. We needed to work every day simply to have enough to eat, and we valued and shared the few clothes we had. We also cherished our meditation time very much. Because monastics cared about community life and respected their teachers and the sangha, rules were not frequently broken. When a monastic becomes more concerned with securing his or her comfort or position, carelessness, greed, and fear more easily arise.

I have seen nuns demonstrate against the elders' opinions. The individuality of the young nuns and weakening discipline contribute to this development in recent years. As communities have grown, it is difficult for a few teachers to control large numbers of students. On one occasion some years back, the students demonstrated against the abbess and her staff. This provoked concerns about how sutra schools should be run in order to prevent such situations from getting out of hand. At such times elders from other communities intervene, giving advice and strength.

During meditation seasons, the discipline in the meditation halls is very strong. As in all Korean temples, those in the meditation halls get up very early, usually about 2:00 or 3:00 A.M. Until they go to bed, which may be 10:00 or 11:00 P.M., they have minimal personal time. They meditate for ten to fourteen hours a day and the atmosphere is light and joyous.

There is a certain uniformity and consistency among the nuns in the meditation hall. Of course the nuns are individuals, but they perform their duties quietly and contentedly without drawing attention to themselves. The junior nuns are quickly reprimanded if they stand out and are taught how to live amicably within the hall.

The hall has a sense of lightness, humor, and joy. Each day the nuns share tea and talk together. The senior nuns talk about the masters and great nuns they knew, thus informally giving teachings and guidance on how to practice. Having tea together is an important part of the practice, and young nuns who do not want to attend are reprimanded. Unless one is old or sick, she is expected to share in all activities, even social times.

Once a season a week of non-sleep practice occurs. During this week every effort is exerted to sit upright and concentrate on one's koan. A long thin stick is gently tapped on the shoulders of a dozing nun with a cracking sound that alerts the whole room. The days and nights pass, but not without great effort and suffering to stay alert. However, as thoughts and dreams diminish, the mind becomes clear and lucid. On the last morning, the nuns trek in the mountains to get some exercise before resting.

Close relationships are not encouraged within nuns' communities, and if two nuns are seen together for a long period of time, they are encouraged to separate and will not be accepted in a meditation hall at the same time.

Financial support of the meditation nuns is minimal. They receive food and lodging for the three months and a small amount of money when they leave to cover their fare to another temple. Unlike the monks, they are not well supported financially, and very few of the meditation nuns have much money. Their clothes are often old and patched, and they have few possessions. All of the nuns support each other well, giving freely if they have something that someone else needs.

There are many nuns like this, who have sat many years in the meditation hall and continue to practice on their own, unknown. A monk like this would have become a great master with thousands flocking to see him. But the nuns prefer to be unknown to the public; they are known only to other meditating nuns and are often forgotten when they retire to live as a hermit. Rarely are bhikshunis elevated to the monks' standard of master, but I have never met a nun who sought this.