During the Chosŏn period (1392–1910), the discussion of precepts all but disappeared from the religious discourse in Korean Buddhism. Not only were the precepts left unstudied, but even the performance of official ordination ceremonies for new monks based on the precepts ceased.

This article examines the challenges the modern Chogye Order of Korea faces in applying traditional monastic discipline. It shows how modernization has led the Order to modify or abandon key Vinaya principles, increasingly turning to secular rules and norms instead.

“As the tulku tradition developed, there was a lot of corruption. There were wars, and all sorts of things went on. But there was also a social structure that developed to contain that privilege.”

A short clip from Ruth Gamble’s New Books Network interview, discussing the challenges of the Tulku system in Tibetan Buddhism.

If we don’t freeze to death in the winter and don’t die of hunger on the other days, that’s good enough.

A loving biography of a modern Chan Master who faced many challenges in his mission to revitalize authentic, Chinese Buddhism.

For his offical autobiography, see Footprints in the Snow (2008).

Following is a summation of the extraordinary story, as explicated in the Aitken letters, of a Zen master teaching in America for some 35 years, who has been accused of sexual misconduct numerous times and yet was never called to task nor properly investigated.

… one of the most spectacular and popular rituals in Chinese Buddhism, Shuilu fahui […] constructs and represents a unified religious world

… a lot of the practice is figuring out how to get your whole self moving in one direction

A former Rinzai Zen monk explains the intense training he underwent in Japan.

Three steps, one bow: that was how they made their pilgrimage. […] an unadorned account of an authentic spiritual journey.

A monk and novice write letters to their teacher as they prostrate their way up the California coast.

Note: this Second Edition is entitled Highway Dharma Letters: Two Buddhist Pilgrims Write to Their Teacher.

… unlike other Buddhist traditions based on teachings contained in one or more Buddhist sūtras, the Zen school validates itself on the basis of being “a transmission outside the sutras” (kyōge betsuden). That is to say, a transmission of the Buddha-dharma from the enlightened mind of a Zen master to his/her disciple(s). But what happens in those cases when the “enlightened master” isn’t truly enlightened?

Given certain Zen Masters’ vociferous support of Japan’s militarism during World War II, how can their students today claim to have a legitimate “Dharma transmission”?

For a critique of Brian Victoria’s attack on Makiguchi specifically, see A Critical Analysis by Daniel Metraux.

No explanation has ever been offered or demanded for the admiration the Chinese have had for hermits. Hermits were simply there: beyond city walls, in the mountains, lone columns of smoke after a snowfall. As far back as records go, there were always hermits in China.

A beautifully written introduction to the (living!) tradition of Chinese eremitism: from its pre-Daoist roots to contemporary Chungnan Shan.

… the problem with tourism as it manifested itself in places like Kumbum was that it was the kind of tourism which might actually give monasteries a very bad reputation, rather than being something productive

They feel safe around you, and because you, out of genuine compassion, never intend to harm them but only try to be of help, they also feel a sort of joy in your presence.

A short introduction to the Bodhisattva Precepts and on seeing the positive side of the familiar five.

Here I have set down for those who wish to follow the bodhisattva path,
Thirty-seven practices to be adopted by all the buddhas’ heirs

A list of practices which all renunciants would do well to reflect upon again and again.